1 Timothy 5:22

5:17-25 Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.

{18} Lay hands {g} suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (18) The fifth rule: let the minister lay hands suddenly on no man. Let him not be faulty in this, either by favouring any man's folly, or perverse affection. If anything is not done well by his fellow elders, let him keep his conscience pure. (g) As much as you are able, do not rashly admit anyone at all to any ecclesiastical function.

1 Timothy 5:22-25 . Lay hands suddenly — And rashly; on no man — That is, appoint no man to church offices without full trial and examination: otherwise thou wilt be accessary to, and accountable for, his mis-behaviour in his office. Neither be partaker of other men’s sins — As thou wilt certainly make thyself, if thou be the means of bringing those into the ministry whom thou mightest have discovered to be unfit for that office. Keep thyself pure — Free from all such blameworthy practices, and from the blood of all men. Some men’s sins are open — Or manifest; beforehand — Before any strict inquiry be made; going before to judgment — Leading a person immediately to judge them unworthy of any spiritual office; and some men they — Their sins; follow after inquiry has been made — Or are not discovered perhaps till after their ordination. For which reason no one ought to be appointed to sacred offices hastily. Likewise the good works — And good qualities; of some are manifest beforehand — Before any particular inquiry be made; they are evident to all. Such therefore may he admitted to sacred offices without much examination; and they — Those good works and good qualities; that are otherwise — That remain concealed under the veils that humility spreads over them; cannot be entirely hid long — From thy knowledge, and must recommend such silent and reserved Christians both to thy esteem, and that of those who are intimately acquainted with them.

By Lay hands suddenly on no man, is certainly, to be understood: Do thou suddenly set no man apart to any ecclesiastical employment. Laying on of hands was but an external ceremony used in blessing, Genesis 48:14,15 , and in the conferring of power upon persons. Numbers 27:18 Deu 34:9 . In the New Testament, we find this rite used: in prayer upon healing the sick, Mark 16:18 Acts 28:8 ; in blessing, Mark 10:16 ; in conferring the gifts of the Holy Ghost, Acts 19:6 ; in ordination, or setting persons apart to some ecclesiastical employment, 1 Timothy 4:14 Acts 6:6 ; and being so used, it is sometimes put for the whole action. This the apostle forbids Timothy to do suddenly, that is, without a first proof of the person’s fitness for his work, 1 Timothy 3:10 , both with respect to his knowledge, and to his holiness of conversation. Neither be partaker of other men’s sins: this participation of other men’s sin ought to be taken heed of in the whole course of our conversation, but it seemeth here to be especially forbidden with reference to what was before spoken of, viz. the setting men apart for or putting them into any ecclesiastical employment; he who puts into the ministry any erroneous or ignorant persons, or any persons of a lewd conversation, makes himself guilty of all the harm they do, if he hath not first taken a due and reasonable proof of them, but hath laid hands upon them suddenly.

Amongst other ways by which we interest ourselves in others’ guilt, one is, by not hindering it, having power so to do. He, or they, whom it lies upon to admit, or not admit, men into the ministry, have a power to refuse them in case upon proof of them they do not find them apt to teach, or fit for the ministration they are to undertake, or such for holiness of life as God requireth: God by his word declaring what such persons ought to be, and commanding him or them first to prove such persons, and to lay hands on none suddenly, hath invested him or them with such a power, of which man cannot deprive them. Keep thyself pure: the purity here mentioned, is comprehensive of that chastity which some would have the word here signify, but it is most reasonable to understand it here with relation to what went before, viz. partaking of other men’s sins; If thou canst not keep the church pure, but ignorant or erroneous persons, or sots, will get into the church, yet let them not get in through thy hands, keep thyself pure.

Lay hands on Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins. Suddenly (ταχέως) Better, hastily. Neither be partaker of other men's sins (μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις) Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them. Keep thyself pure (σεαυτὸν ἁγνὸν τήρει) Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9.

1 Timothy 5:22 . Χεῖρας , hands ) It was the duty of Timothy to lay his hands on the presbyters.— ταχέως , hastily ) without previous examination.— μησὲ κοινώνει , nor be partaker ) They do so, who do anything hastily . [ And indeed, in this passage, the sudden imposition of hands is that upon which a check is placed. But certainly, in the other departments of life , the participation of other men’s sins is very frequent. That happens either before or after the act, in our thoughts, affection, gestures, words, writings, works; by doing, omitting to do; in regard to superiors, equals, inferiors, ministers, subjects; while a greater or less portion of the fault falls sometimes on the one side, sometimes on the other .—V. g.] 1 Timothy 5:24-25 , show that waiting for a time is salutary, and an admonition is introduced parenthetically (“keep thyself—infirmities”), which young Timothy was meanwhile carefully to observe.

22. Lay hands—that is, ordain (1Ti 4:14; 2Ti 1:6; Tit 1:5). The connection is with 1Ti 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 1Ti 5:19, as next clause, "neither be partaker of other men's sins," refers to 1Ti 5:20. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (1Ti 5:20) and then excommunicated (Mt 18:17); 1Ti 5:20 favors this. But as in 1Ti 4:14, and Ac 6:6; 13:3; 2Ti 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Ac 8:17), it seems better to take it so here. suddenly—hastily: 1Ti 5:24, 25 show that waiting for a time is salutary. neither be partaker of other men's sins—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 1Ti 5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure—"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (1Ti 5:20).

Verse 22. - Hastily for suddenly , A.V. Lay hands , etc. Surely if we are guided by St. Paul's own use of the phrase, ἐπίθεσις χειρῶν , in the only two places in his writings where it occurs ( 1 Timothy 4:14 and 2 Timothy 1:6 ), we must abide by the ancient interpretation of these words, that they mean the laying on of hands in ordination. So also in Acts 6:6 and Acts 13:3, ἐπιτίθεναι χεῖρας is "to ordain." And the context here requires the same sense. The solemn injunction in the pre ceding verse, to deal impartially in judging even the most influential eider, naturally suggests the caution not to be hasty in ordaining any one to be an elder. Great care and previous inquiry were necessary before admitting any man, whatever might be his pretensions or position, to a holy office. A bishop who, on the spur of the moment, with improper haste, should ordain cue who afterwards required reproof as ἁμαρτάνων , sinning (ver. 20), would have a partnership in the man's sin, and in the evil consequences that flowed from it. And then it follows, Keep thyself pure ; i.e. clear and guiltless ( 2 Corinthians 7:11 ), which he would not be if he was involved in the sin of the guilty elder. Observe that the stress is upon "thyself." 1 Timothy 5:22

22 . Lay hands suddenly on no man] Better perhaps hastily ; the adverb has a similar use in the words of the Unjust Steward, Luke 16:6 , ‘Take thy bond and sit down quickly and write fifty.’ Compare the clause in the Litany ‘from battle and murder, and from sudden death,’ i.e. a death into which we are hurried unawares. The passage has by a large preponderance of ancient and modern commentators been referred to the ‘imposition of hands’ in ordination; and so the first Ember-Prayer of the English Prayer-Book, ‘Guide and govern the minds of thy servants the bishops and pastors of thy flock, that they may lay hands suddenly on no man, but faithfully, &c.’ Bp Ellicott’s objection that the context only speaks of men ordained is partly met above 1 Timothy 5:17 , and is not of so great force as the objections to his own rendering ‘No penitent is hastily to be absolved by imposition of hands and readmitted to Church fellowship.’ For (1) when the phrase is so brief, it is unnatural to interpret it except in accordance with its clear meaning in the other two places where it occurs in these Epistles, 1 Timothy 4:14 , and 2 Timothy 1:6 ; and (2) there is no certain proof of the other use of the imposition of hands, i.e. in absolution, so early, although Eusebius, Hist . ii. 2, calls it ‘an old custom.’ neither be partaker of other men’s sins ] Nor yet be a partner in . The verb as used in N. T. with a dative implies a fellowship in life and spirit.

Compare the simple usage, Luke 5:10 , ‘the sons of Zebedee which were partners with Simon,’ and the derived, 1 Peter 4:13 , ‘ye are partners in Christ’s sufferings,’ and 2 John 1:11 , ‘he that giveth him greeting is partner in his evil works.’ This clause takes up again the dealing truly with the ‘error in religion’ and ‘viciousness in life’ of those already ordained; with this fresh thought perhaps; ‘the solemn laying on of hands connects you inevitably with the character of those whom you will ordain: but neither can you in your position be free from danger to yourself by laxness in regard to those who are already ordained; libera animam tuam ; “use the authority given you, not to hurt but to help” your own account before God as well as theirs, by “driving away erroneous doctrine” and evil-living.’ keep thyself pure ] This thought follows on: ‘there is danger too from your own temptations; see that you “deny all worldly lusts and live soberly” yourself .’ The order in the Greek is thyself keep thou pure .