A Torah Verse By Verse Commentary Of Paul's Epistles by Re'tzon Ha'El - HTML preview

Chapter 5

V1-2 Presbuteros/elders is the same word in the Old Testament used for elders in the Septuagint LXX, which in the Tanakh is translated zaqen in Hebrew. It denotes those leaders in the church who are advanced in age. It is very strange that in churches of today elders are appointed, who are very youthful, some even in their twenties, foolishly believing that they fit the definition of scripture, in their vain attempts to seek glory for self.

An elder in scripture seems to be considered to be a male above 60 years of age cf Lev 27:3 ,4,7. This applies to women who are considered elderly at this age, as also confirmed by Paul in v9 of this chapter. We are never to chastise them, but rather to encourage them, respecting them as our own fathers cf Lev 19:32. The same applies to respecting our fellow younger male saints as brethren, elderly women as mothers, and female young as sisters in Messiah. This fosters hagneia/purity, sinlessness, chastity within the ecclesia cf 1 Pet 5:5-6.

V3-4 By widows indeed, Paul was differentiating the destitute widows, who had no family to look after them, as opposed to those who were readily accessible to helpful relatives. In v4 Paul quotes word for word Publius Terentius Afer in his work Andria act 4, who was a Latin comedy writer c195-159 BC. The ecclesia should not be burdened by a yoke that can be carried by and is the duty of children or nephews of a widow. Any Christian who has such a responsibility and wilfully turns their back on this duty, would be in danger of great judgement cf Deut 24:17,19-20; 27:19; Eph 6:2-3. 

V5 In Acts 6:1 we see that this issue of neglecting widows had become prevalent in the ecclesia. As seen in Deuteronomy, in law abiding Israel, desolate widows naturally trusted in Elohim nurturing them through His immutable Torah, of which the family of Israel was commanded to observe. It is a travesty that in some nations the worldly government systems that are anti-Christian, are able to provide for their destitute through social grants, yet the majority of churches throughout the world neglect widows and the fatherless, preferring to enrich their avaricious clergymen.

A desolate widow in our current age of religiosity in our wealthy churches of today, should never ever need to second guess trusting in Elohim providing for her through the ecclesia, yet due to Torah being thrown out of these dead churches, such a simple need is not being met. Anna was a good example of a widow who trusted in Elohim, and continued in prayer and supplication, night and day cf Lk 2:36-37.

V6 Antigone of the Greek poet Sophocles is quoted here c441BC. A widow who indulges in the vain cares of this world, instead of partaking in supplications and prayers, is as quoted in Antigone in reference to men giving up pleasures “I do not consider that such a one lives, but I regard him as a living corpse”

V7 Paul beseeches Timothy to declare this message to the ecclesia to render the widows irreproachable.

V8 This is a damning judgement that awaits those who neglect their own, especially within the body of Messiah. Apistos translated infidel is Greek for a non-believer. A self-proclaimed Christian who fails to look after a widow especially if he be kith and kin, is considered to be worse than a non-believer. This effectively would mean they would face greater torment in the lake of fire than the non-believer, for having insulted the body of Messiah by such a wicked sin of commission.

V9 The word katalego translated ‘be taken into the number’ is better rendered as ‘of those widows who held a prominent place in the ecclesia and exercised a certain superintendence over the rest of the women, and had charge of the widows and orphans supported at the public expense. Only those over 60 years of age i.e. elderly women, strictly having only had one husband were to be considered for such an important role. Good character and wisdom were clearly the prerequisites sought after.

V10 This role undoubtedly carried great responsibility, as evident from these additional stringent conditions to be met. The good works referred to can be none other than that relating to Torah observance, as there is none other, mentioned in the entirety of scripture. 

V11 -12 katastreniao translated ‘begin to wax wanton against’ is Greek for ‘to feel the impulses of sexual desire’. It would hence be a disaster for such to pledge lifelong allegiance to the Messiah, and through temptation of fleshy desires abandon Yeshua and violate the duties given them, for marriage. This would be considered sinful. To prevent this unwarranted end, it would hence be prudent to shun widows below 60 from such onerous roles in the ecclesia, so as to avoid mocking Yeshua and His gospel at large cf Rev 2:4-5.

V13 Other reasons for shunning younger widows from these duties reserved for widows over 60 are given. The occupation would involve visiting other women of similar age or younger, visiting orphans and speaking to young children. Paul under Holy Spirit instruction and influence penned his fears, that the temptation for such young widows to compromise their fervour for these ecclesiastical duties for Messiah, could prove overwhelming to the point of rendering the very duty a snare unto themselves. Satan through his many devices could encourage them to learn idleness and hence poorly perform at attending to the community as expected of them, become trifling in their laziness, and butt their noses in other people’s affairs, gossiping about things that do not concern them.

V14 -15 In order to avoid such stratagems of Satan and his henchmen, Paul advised that it would be better for younger widows to marry, have children and spend more time in raising a family, hence giving the kingdom of Satan no room to slander her before the throne room of Elohim cf Rev 12:10. Unfortunately, in their great grief, young Christian widows tend to devote their lives to church life, and blinded in their zeal, are not wary of their still ever-present allure to other men, and also their susceptibility to fall prey to lusts of the flesh, of which the elderly widow is more likely to resist. Their passion for church life usually soon wanes and their mind becomes open to demonic attack, as they do not have the covering and protection of a husband in their lives. Remarrying would in such a case be their better option.

V16 Paul simply repeats his admonition given in v3, typical of his letters where repetition is utilized to reiterate a point. Only truly desolate widows lacking relatives who may look after them, should be the responsibility of the ecclesia. Believers in Yeshua are morally obliged to look after those widows who are related to them and in great need. Charity, after all begins at home.

V17 -18 It is our duty indeed, to ensure that those elders who give up their time and effort to serve the flock in spirit and in truth, be looked after and given their just remuneration. It is however to be within reason and to meet the basic needs of these men, not to be turned into a money-making scheme, as the hucksters of today, the majority of whom are not even old enough to be elders, have twisted this verse into meaning. It would be irresponsible of a congregation to neglect, yet feed off the labour of genuine elders committed to the flock, who have given up a life of potential riches to serve them instead cf 1 Cor 9:1-12. Paul being aware of those taking advantage of such a provision, preferred to demand nothing from the ecclesia, content with living in poverty, in order to give Satan and his human detractors no room for accusation against his genuine preaching of the gospel.

V19-20 It is dangerous to accuse an elder without sufficient witnesses. Many great men of Elohim have been falsely accused by agents of Satan planted in the ecclesia, in order to derail the growth of the gospel and stifle soul-winning, through purported scandals, much to the detriment of the ministry. However, there are conversely a number of elders, who have increased in our time, who are full of scandal, and hence have been a great insult to the body of Messiah, and certainly need public exposing, if such rot and hypocrisy is to be stemmed and banished from the congregation of Yah. 

V21 Paul, regarding this exhortation associated with how to conduct and deal with accusations against elders, testifies before the Father, The Son, and the chosen Angels, in order to legitimize the inspired admonition, lest one deem it a man-made doctrine lacking veracity. The heavenly throne room is where the Father, Son and the elect angels reside, hence the use of these beings as proof of his sayings being from on high. He stresses the need for impartiality, and for a non-partisan approach to be utilized in so sombre a matter as publicly exposing an elder accused of gross indiscretions and hypocrisy.

V22 epitithemi cheir tacheos is Greek for ‘rapidly lay punishment’ or ‘lay hands suddenly’. If the former translation is utilized, then Paul would be advising not to jump to conclusions and prematurely judge a suspected offender, especially without sufficient evidence. This would be injurious to one’s faith and walk in Messiah, as it is sinful to participate in perjury cf Deut 19:15-19. As evident the consequences of false accusations are dire. The latter translation, however of the KJV of lay hands suddenly on no man, would be in reference to overzealous, unchecked hasty ordination of the presbytery, which could prove detrimental to the ecclesia, if unfit people were to be admitted into leadership roles.

Both these translations would fit the narrative of the previous 2 verses. Interpreting scripture is dangerous and should instead be read for what it is, to eliminate perceived ambiguity and nonsensical contexts. Regarding laying on of hands in general, the biblical record shows how this should be conducted cf Acts 6:6; 8:15-17;13:3; 28:8. In every instance, the apostles prayed first before rushing into laying of hands. It seems the prayers were in order to protect oneself from transfer of evil spirits, not only for the one laying on hands, but also for the receiver. Prayer fosters a pure spiritual environment/state in which the Holy Spirit may operate. Lastly the people who were ordained in such a case, would have been under close scrutiny of the apostles over a protracted period of time, deemed necessary to prove the receiver’s loyalty to the Christian walk.

V23 For such a young man, Timothy had such great responsibility laid on his shoulders of watching over the ecclesia. This mammoth task must have been taxing on his health. Paul had already suffered his fair share of infirmities, which were direct attacks from the forces of evil cf 2 Cor 11:29-30; 12:9. He clearly through experience had managed to find a remedy to these attacks. In the vein of preaching against asceticism, Paul encouraged Timothy to not be abstemious in respect of wine, especially when it could be used to rapidly deal with his frequent stomach ailments. Using medicine to treat a disease is not entirely a lack of faith in the power of the Holy Spirit of Yeshua, as some preachers have insisted, which has unfortunately led to the unnecessarily early demise of potentially useful Christians. Misuse of wine however, for the sake of inebriation is considered a sin in Torah Lev 10:9.

V24 Paul returns to his train of thought in verse 22, v23 having been somewhat parenthetical. Accusation of some wrongdoers is readily evident, as their sins are open to all. However, it is those whose sins are hidden and only manifest much later, on whom Timothy was advised not to rapidly lay judgement against, lest he be deemed a perjurer, should he be proven wrong. 

V25 Conversely those good deeds of some are immediately evident, yet those not so readily seen, do manifest themselves in due course cf Lk 11:33-36; Pro 10:9.