1 Timothy 5:1

1 Timothy 5:1-2 . Because it is the duty of ministers to reprove such of their people as err in principle or practice, and because the success of reproof depends, in a great measure, upon the manner in which it is given, the apostle here proceeds to direct Timothy in that important branch of his office. Rebuke not — Or rather, rebuke not severely, the phrase, μη επιπληξης , literally signifying, do not strike, and metaphorically, do not sharply reprove; an elder — Or aged man, as the word πρεσβυτερω here evidently signifies, being opposed to νεωτερους , the younger, in the following clause. So that it is not the name of an office, as it is 1 Timothy 5:17 ; 1 Timothy 5:19 , but denotes simply one in advanced age; but entreat him as a father — Or as thou wouldst thy father in the like case; and the younger men — Who sin; as brethren — As if they were thy own brothers; that is, with kindness and affection, and not with a lordly, domineering contempt. The elder women as mothers — With respect and deference; and the younger as sisters, with all purity — With the strictest decorum in thy converse with them, and distance from every thing, in word or deed, that could have the least appearance of levity and wantonness, remembering how many eyes are upon thee, and how fatal any thing in thy conduct, which might bring the least blemish upon thy character, would be to the honour and success of thy ministry, and to the credit of the gospel and its professors.

Rebuke not an elder (πρεσβυτέρῳ μὴ ἐπιπλήξῃς) The verb N.T.o. olxx. originally to lay on blows; hence to castigate with words. Πρεσβύτερος elder, oP., but frequent in Gospels, Acts, and Revelation. Modern critical opinion has largely abandoned the view that the original Christian polity was an imitation of that of the Synagogue. The secular and religious authorities of the Jewish communities, at least in purely Jewish localities, were the same; a fact which is against the probability that the polity was directly transferred to the Christian church. The prerogatives of the Jewish elders have nothing corresponding with them in extent in the Christian community. Functions which emerge later in the Jewish-Christian communities of Palestine do not exist in the first Palestinian-Christian society. At the most, as Weizscker observes, it could only be a question of borrowing a current name. Modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter which has obtained such wide acceptance, especially among English scholars, through the discussions of Lightfoot and Hatch.

The testimony of Clement of Rome (Ep. ad Corinth.) goes to show that the Bishops (ἡγούμενοι or προηγούμενοι) are distinguished from the Presbyters, and that if the Bishops are apparently designated as Presbyters, it is, because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. for this reason deceased Bishops are called Presbyters. In Clement, Presbyters signify a class or estate - members of long standing and approved character, and not office-bearers regularly appointed. Among these the Bishops are to be sought. Bishops are reckoned as Presbyters, not because the Presbyter as such is a Bishop, but because the Bishop as such is a Presbyter. In the Pastorals, Bishops and Deacons are associated without mention of Presbyters (1 Timothy 3:1-13). Presbyters are referred to in 1 Timothy 5:17-19, but in an entirely different connection. The qualifications of Bishops and Deacons are detailed in the former passage, and the list of qualifications concludes with the statement that this is the ordering of the church as the house of God (1 Timothy 5:14, 1 Timothy 5:15). The offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until ch. 5, where Timothy's relations to individual church-members are prescribed; and in Titus 2:2 ff. these members are classified as old men (πρεσβύτας) old women, young men, and servants.

CHAPTER 5 1Ti 5:1-25. General Directions as to How Timothy Should Deal with Different Classes in the Church. 1. an elder—in age; probably not an elder in the ministry; these latter are not mentioned till 1Ti 5:17, "the elders that rule." Compare Ac 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (1Ti 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. Rebuke not—literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in 2Ti 4:2. entreat—exhort. as brethren—and therefore equals; not lording it over them (1Pe 5:1-3).1 Timothy 5:1,2 Directions to Timothy how to admonish persons of differentconditions.1 Timothy 5:3-16 Concerning widows.1 Timothy 5:17,18 Elders, if they do well, are to be doubly honoured,1 Timothy 5:19-21 and are not to be censured without full proof, andthen openly and impartially,1 Timothy 5:22 caution not to ordain any one precipitately.1 Timothy 5:23 Advice respecting Timothy’s health.1 Timothy 5:24,25 Some men’s characters are more easily discerned that thoseof others.Rebuke not an elder; it appeareth by the next verse, that the apostle by elder here understandeth not a church officer, but an ancient man.

The word translated rebuke is translated too softly; it should be: Rebuke not too roughly, as appears by the opposite phrase, and indeed the word properly signifies to beat or lash. Rebuke him not but with a decent respect to his age. But entreat him as a father; so that thy reproofs may look more like counsels and exhortations than rebukes. And the younger men as brethren; prudence also must be used as to the yonnger men, ministers in rebuking them should remember that they are brethren, and treat them accordingly, not too imperiously.

Verse 1. - Exhort for intreat , A.V.; and omitted. Rebuke not ( μὴ ἐπιπλήξης ); only here in the New Testament for the more usual ἐπιτιμάω ( 2 Timothy 4:2 , and frequently in the Gospels) or ἐλέγχω , as Titus 1:13 ; Titus 2:15 ; Revelation 3:19 , and elsewhere. In classical Greek it expresses a sharp castigation with words. Compare the "patruae verbera linguae" (Hor., 'Od.,' 3. 12:3). It answers to the Latin objurgo . An elder ( πρεσβυτέρῳ ). The context shows that the meaning is not a "presbyter," but "an old man." The precept has relation to Timothy's youth ( 1 Timothy 4:12 ). See the same order in respect to the persons to be admonished ( Titus 2:1-6 , where, however, we have the forms πρεσβύτας and πρεσβύτιδας with νέας and νεωτέρους ). The direction is an instance of that admirable propriety of conduct, based upon a true charity, which vital Christianity produces. A true Christian never forgets what is due to others, never "behaves himself unseemly." Exhort ( παρακάλει ); certainly a much better rendering than intreat in the A.V. The younger men. This and the other accusatives in this and the following verse are governed by παρακάλει ; the prohibitive μὴ ἐπιπλήξῃς Is con- lined to the πρεσβυτέροι . As brethren. This phrase shows that Timothy was still a young man himself. Observe, too, how even m reproving the sense of love is to be main- mined.