1 Timothy Chapter 5
1 Timothy 5:1
“Do not rebuke an older man, but exhort him as a father, younger men as brothers.” (NKJV)
Timothy, a young pastor, was commanded to treat the members of the congregation with familial respect. Older men were not to be sharply rebuked or “struck with words,” as the Greek verb suggests, but exhorted gently and honorably, just as one would approach a father. This aligns with Leviticus 19:32, “You shall rise before the gray headed and honor the presence of an old man, and fear your God: I am the LORD.” The tone is pastoral and relational, not authoritarian. Younger men were to be treated as brothers, with mutual respect and camaraderie, not with superiority or condescension.
1 Timothy 5:2
“Older women as mothers, younger women as sisters, with all purity.” (NKJV)
This verse extends the familial metaphor: older women as mothers (to be honored and received with warmth) and younger women as sisters—with all purity. This last phrase, with all purity, is crucial. Timothy, and every minister, must be above reproach in dealing with women in the congregation. There must be no hint of impropriety, flirtation, or double meaning in speech or behavior. The emphasis on purity reinforces the need for moral integrity in ministry. It also implies the importance of boundaries, especially in counseling and pastoral care situations.
1 Timothy 5:3
“Honor widows who are really widows.” (NKJV)
The church had a duty to support certain widows, but Paul made a distinction: not every widow was to receive church support, only those “who are really widows.” The Greek word for “honor” (τιμᾶτε) includes financial provision as well as respect. In the Greco-Roman world, widows had few legal rights and no government assistance. Therefore, those with no family or means were incredibly vulnerable. The church was to care for them—but with discernment.
See also: Acts 6:1, where the early church appointed deacons to handle care for Hellenistic widows.
Chuck Missler notes in his commentary that “honor” here includes both support and dignity. It is not just charity—it is family-level responsibility within the church.
Summary and Application:
Paul’s guidance in 1 Timothy 5:1–3 sets the tone for an honor-based ministry culture, where believers are treated like family and church leadership involves careful discernment, not only of doctrine but of conduct. Timothy was to approach the entire church with the respect of a shepherd, not a dictator. In particular:
Rebuke with restraint: even correction should come with dignity, especially to the elderly.
Maintain moral integrity: especially in interactions with younger women.
Care for the truly needy: support was not to be indiscriminate, but guided by criteria that Paul would soon outline in more detail (verses 4–16).
1 Timothy 5:4–6 (NKJV)
“But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God. Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. But she who lives in pleasure is dead while she lives.”
2. How to Identify Those Who Are Really Widows
Paul gives further definition to what it means to be a “real widow” eligible for sustained support by the church. Three traits are required: she must be alone, godly, and without other sources of provision.
a. “But if any widow has children or grandchildren…”
The first obligation for care falls upon the family, not the church. The instruction is both practical and theological.
“Let them first learn to show piety at home”: True godliness begins in the household. Adult children and grandchildren are to honor their parents and grandparents not only in word but in deed, by repaying them with tangible support.
“To repay their parents” implies that care for aging parents is not a burden but a debt of gratitude. This stands in stark contrast to the secular mentality of abandonment and institutional detachment in old age.
“Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.” — Exodus 20:12, NKJV
Failure to do this is not just social negligence—it is spiritual disobedience.
b. “Now she who is really a widow, and left alone…”
A “real widow” is one who is truly alone—without family, spouse, or other support structures. But eligibility for church care also requires spiritual maturity:
“Trusts in God and continues in supplications and prayers night and day”: The faithful widow becomes a spiritual asset to the church, serving through prayer and intercession. She replaces dependency with devotion. Rather than merely receiving, she contributes spiritually to the body of Christ.
This mirrors Anna the prophetess in Luke 2:36–37:
“And this woman was a widow of about eighty-four years, who did not depart from the temple, but served God with fastings and prayers night and day.” — Luke 2:37, NKJV
c. “But she who lives in pleasure is dead while she lives.”
In contrast to the praying widow is the woman who lives in self-indulgence. The Greek word for “lives in pleasure” (spatalaō) means to live luxuriously, carelessly, or for sensual pleasure.
Paul does not say she is physically dead, but spiritually dead, living only for the flesh. This is a sobering reminder that life without godliness is death in disguise.
“For to be carnally minded is death, but to be spiritually minded is life and peace.” — Romans 8:6, NKJV
Widows who live for comfort, indulgence, or entertainment are not fit for church support. Assistance is not for the irresponsible, but for the godly and dependent.
1 Timothy 5:7–8 (NKJV)
“And these things command, that they may be blameless. But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.”
3. Where Provision Should Come From
Paul moves from the conduct of widows to the obligation of families to provide for them.
a. “These things command, that they may be blameless”
This is not optional advice. Paul instructs Timothy to command these principles so that believers would live without reproach (blameless). The instruction upholds both practical charity and doctrinal faithfulness.
A blameless church is one that balances compassion with responsibility.
b. “But if anyone does not provide for his own…”
Provision for family is not merely encouraged—it is commanded. A believer who fails to actively support family members is not just negligent—he is in rebellion against the faith.
The word for “provide” (pronoei) implies thoughtful planning, not just reaction. It includes material, emotional, and spiritual care.
Paul addresses “his own, and especially those of his household,” showing that charity must begin at home. If a man fails here, he has no business claiming to follow Christ.
c. “He has denied the faith and is worse than an unbeliever”
This is one of the strongest rebukes in the New Testament. Even pagan cultures recognized the duty to care for family. When Christians fail to uphold that standard, they deny the practical outworking of the gospel.
“We may add that Jesus Himself gave an example of providing for one’s own, when He provided a home for His mother with the beloved disciple.” — (White), referencing John 19:26–27.
Neglect of family is not just a character flaw—it is a denial of the faith. Paul doesn’t say such a person is an unbeliever, but that he is worse than one, because he has the light of the gospel but fails to act on it.
Final Application:
Widows who are alone, godly, and prayerful are to be supported by the church.
Family members have the first responsibility for care—this is an act of worship.
The church should not subsidize sin. Those who live in self-indulgence or irresponsibility should be corrected, not supported.
A man who fails to provide for his family is not just lazy—he is in spiritual rebellion.
Compassion must be paired with biblical discernment to prevent abuse of church resources and to uphold God’s honor in the community.
1 Timothy 5:9–10 (NKJV)
“Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man, well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.”
4. Helping Older Widows
Paul now lays out the eligibility requirements for a widow to be enrolled in the church’s permanent care and ministry support list—what he calls being “taken into the number.”
a. “Do not let a widow under sixty years old be taken into the number”
The term “taken into the number” refers to a formal inclusion on a list of widows supported by the church. This was not temporary relief, but ongoing support, and likely included expectation of service (e.g., prayer, mentoring, or acts of mercy).
Age mattered: Women under sixty were generally viewed as still able to remarry, find work, or manage their own provision.
Sixty marked a traditional turning point in Greco-Roman and Jewish culture—it was considered the age of full seniority.
The point is not to devalue younger widows but to preserve the church’s resources for the truly dependent and mature in faith.
b. “Wife of one man, well reported for good works…”
The qualifications are not only based on need but on character. The widow must have a godly reputation. Paul lists six characteristics:
“Wife of one man”: She must have been faithful to her husband—this echoes the same phrase used for elders and deacons (1 Timothy 3:2, 12). It refers to moral fidelity, not the number of marriages.
“Well reported for good works”: She must be known publicly for serving others.
“Brought up children”: She must have demonstrated nurturing care—this may refer to both biological children and caring for orphans or abandoned infants, which was common in the early church.
“Lodged strangers”: This refers to hospitality, a vital virtue in the first-century church, where travelers and missionaries depended on the hospitality of believers (Romans 12:13; Hebrews 13:2).
“Washed the saints’ feet”: A culturally specific expression of humble service, referring to acts of lowly kindness toward fellow believers (see John 13:14–15).
“Relieved the afflicted… followed every good work”: She had a pattern of compassionate ministry and was actively involved in doing good, not merely retired into inactivity.
This model shows that the church’s welfare support is not charity for the irresponsible, but honor and help for the godly—those who had given their lives to serve the body of Christ and now needed help in return.
1 Timothy 5:11–16 (NKJV)
“But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, having condemnation because they have cast off their first faith. And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not. Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. For some have already turned aside after Satan. If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows.”
5. Helping Younger Widows
a. “But refuse the younger widows…”
Paul gives pastoral counsel rooted in realism. Young widows, though grieving, are still susceptible to emotional and physical temptations. If enrolled in a lifelong church support system with expectations of exclusive spiritual devotion, they might later desire to remarry, thus “casting off their first faith.”
This “first faith” likely refers to their commitment or pledge made when entering widow service—perhaps a vow of dedicated ministry.
Paul is not condemning remarriage (see verse 14); he is warning against spiritual inconsistency or rash vows followed by regret.
b. “They learn to be idle… gossips and busybodies…”
Unstructured life and financial support without clear expectations often lead to idleness and spiritual deterioration. Instead of serving, some women went “from house to house,” not in ministry, but in gossip, meddling, and foolish speech.
The church is warned not to subsidize a lifestyle that leads to laziness, slander, or disruption.
This is a timeless warning: when believers are not actively serving, they are at risk of turning inward, bitter, and disruptive.
“It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies…” — Clarke
c. “Therefore I desire that the younger widows marry, bear children, manage the house…”
Paul gives a clear and honorable alternative: godly domestic life. Marriage is not a demotion—it is a high calling. Rather than vowing celibacy and drifting into spiritual danger, young widows should embrace marriage and motherhood if God provides the opportunity.
The phrase “manage the house” (Greek: oikodespotein) means to rule or steward the household. It is a place of honor and responsibility—not repression.
d. “Give no opportunity to the adversary…”
Improper behavior in the church gives Satan ammunition. The “adversary” could refer to both demonic attack and public critics of Christianity. If the church is seen enabling irresponsible behavior, it brings reproach on the gospel.
e. “For some have already turned aside after Satan.”
This sober warning shows that Paul had specific examples in mind. Some had abandoned spiritual priorities and embraced worldliness or ungodly relationships. He writes this as a pastoral safeguard to prevent further loss.
f. “If any believing man or woman has widows…”
Paul returns to the foundational principle: Family first. If a believer—male or female—has a widow in the family, they must provide.
The church’s resources are not to be stretched thin by people neglecting their own. This final word reinforces that support begins at home, and the church must focus its help on those who are truly destitute and godly.
Final Application:
Widows who are to be enrolled in the church’s care must be over sixty, spiritually mature, and proven in good works.
Younger widows are encouraged to remarry and build godly homes, rather than become idle and fall into spiritual drift.
God’s design for church welfare is built on discernment, responsibility, and accountability.
Spiritual idleness invites gossip and destruction. Believers must be active in ministry, not passive in comfort.
The family remains God’s first safety net. The church is not meant to replace it, but to step in where it is genuinely absent.
1 Timothy 5:17–18 (NKJV)
“Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, ‘You shall not muzzle an ox while it treads out the grain,’ and, ‘The laborer is worthy of his wages.’”
1. Elders Are to Be Honored According to Scripture
Paul now addresses the material support and public honor due to faithful spiritual leaders in the local church. The word elders (presbuteroi) refers to those entrusted with oversight—pastors, teachers, and ruling leaders in the congregation.
a. “Let the elders who rule well…”
There is an important distinction here: not all elders serve with equal faithfulness. Some rule well, and some merely serve or serve poorly. The phrase rule well (kalōs proestōtes) implies diligent, godly, and effective oversight. Faithful leaders are to be recognized and rewarded accordingly.
Ruling well includes administration, shepherding, vision, oversight, and correction.
The church must not take such men for granted.
b. “Be counted worthy of double honor…”
The phrase double honor clearly includes both respect and financial support, as the context immediately shifts to quoting Scripture regarding wages.
In 1 Timothy 5:3, the same Greek term for honor was used regarding widows, clearly implying material support.
Here, the instruction is to give double honor to elders—suggesting elevated compensation and esteem, particularly for those who labor in preaching and teaching.
“Almost every critic of note allows that ‘honor’ here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well.” — Clarke
c. “Especially those who labor in the word and doctrine”
This refers to those who devote themselves to the teaching and preaching of Scripture. The word labor (Greek: kopiōntes) means to work to the point of exhaustion. This is no side job or hobby—it is a life poured out in study, prayer, and proclamation.
These ministers bear the heaviest spiritual load, feeding the flock (Acts 20:28), guarding sound doctrine (Titus 1:9), and watching over souls (Hebrews 13:17).
The implication is that some elders focus primarily on governance, while others focus on teaching, and both are worthy of honor—but those who teach and preach are especially to be supported.
d. “For the Scripture says…”
Paul supports this principle with two Scripture references:
“You shall not muzzle an ox while it treads out the grain.” — Deuteronomy 25:4, NKJV
Just as the ox deserves to eat from its own labor, the minister should reap material benefit from his spiritual labor.
“The laborer is worthy of his wages.” — Luke 10:7, NKJV
Here Paul quotes Jesus directly and refers to it as Scripture, equating the Gospel of Luke with the Old Testament—a powerful affirmation of the authority of the New Testament writings even at this early stage.
“Let him who is taught the word share in all good things with him who teaches.” — Galatians 6:6, NKJV
“If we have sown spiritual things for you, is it a great thing if we reap your material things?” — 1 Corinthians 9:11, NKJV
The principle is clear: Faithful pastors are to be supported well, both because of the labor they exert and because it is commanded by God’s Word.
1 Timothy 5:19–20 (NKJV)
“Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear.”
2. How to Treat a Leader Accused of Sin
Paul now shifts to the issue of accountability and correction of elders—addressing both the protection of their reputation and the seriousness of sin among church leaders.
a. “Do not receive an accusation against an elder except from two or three witnesses.”
This is a protective measure. Leaders are often targets of criticism, jealousy, and false accusation. Paul requires that no charge be taken seriously unless multiple credible witnesses confirm it.
This principle is grounded in Deuteronomy 19:15:
“By the mouth of two or three witnesses the matter shall be established.”Timothy, as a young pastor, is warned not to lend an ear to gossip or hearsay about fellow elders.
“The more sincerely any pastor strives to further Christ’s kingdom, the more he is loaded with spite… As soon as any charge is made against ministers of the Word, it is believed as surely and firmly as if it had been already proved.” — John Calvin
There is spiritual warfare here. Satan works to undermine the credibility of shepherds in order to scatter the flock (Zechariah 13:7).
b. “Those who are sinning rebuke in the presence of all…”
But protection does not mean immunity. When an elder is found to be in sin, especially ongoing sin, he must be rebuked publicly—not to shame him for sport, but to promote holy fear in the congregation and prevent others from following suit.
This is not about gossip, but about proven sin.
Public leaders must face public consequences—not private cover-ups.
“Leadership in the church does not shield one from accountability; it increases it.”
This is consistent with Christ’s instruction in Matthew 18:15–17—private sin is addressed privately, but public sin by public leaders must be addressed publicly to protect the integrity of the church.
“Those who are sinning rebuke in the presence of all, that the rest also may fear.” — 1 Timothy 5:20, NKJV
Final Application:
The church is obligated by Scripture to give honor and financial support to elders, especially those who labor in preaching and teaching.
The church must also protect its leaders from false accusations, but not excuse sin in leadership.
When sin in leadership is confirmed, public rebuke is necessary—for the purity of the church and the fear of the Lord.
A healthy church maintains both honor and accountability among its elders. One without the other leads to either abuse or anarchy.
1 Timothy 5:21 (NKJV)
“I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.”
3. Do Not Be Prejudiced or Show Partiality
Paul issues this charge with the highest possible accountability. Timothy, as a pastor and overseer of the local congregation, is reminded that his decisions are not merely administrative or interpersonal—they are spiritual and made before the throne of God.
a. “I charge you before God and the Lord Jesus Christ and the elect angels…”
This solemn command is issued in the presence of:
God the Father, the omniscient Judge of all.
The Lord Jesus Christ, the Head of the Church and final Judge of every believer.
The elect angels, the holy messengers of God who serve the saints (Hebrews 1:14) and observe the Church (1 Corinthians 11:10).
Paul’s language elevates Timothy’s responsibility to the highest level possible. The faithful administration of justice and discernment in church leadership must be done with reverence and accountability before heaven.
“And indeed the man who is not shaken out of his carelessness and laziness by the thought that the government of the Church is conducted under the eye of God and His angels must be worse than stupid, and have his heart harder than stone.” — Calvin
b. “That you observe these things without prejudice, doing nothing with partiality.”
Paul insists that Timothy enforce church discipline, honor, and ordination criteria without bias. The words prejudice and partiality address two sinful extremes:
Prejudice (prokrima) means judging before knowing the facts—prejudging a man unfairly.
Partiality (prosklisis) means showing favoritism based on relationships, status, appearance, or influence.
The pastor must not favor the rich over the poor (James 2:1–4), nor be intimidated by age, reputation, or personality. He must weigh all matters according to God’s standard of holiness and truth.
“Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment… Every man should be dealt with in the church as he will be dealt with at the judgment-seat of Christ.” — Clarke
This principle is especially critical in cases of church discipline, eldership accusations, or ordination decisions, where bias can destroy both credibility and purity.
1 Timothy 5:22 (NKJV)
“Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.”
4. Be Careful About Approving the Ministry of Another Person
Now Paul turns Timothy’s attention to the appointment of leaders—a weighty responsibility. The laying on of hands symbolized formal recognition and public endorsement of one’s call to ministry. In this context, it clearly refers to ordination or commissioning to spiritual office.
a. “Do not lay hands on anyone hastily…”
Timothy is warned against rushing to ordain or promote individuals into leadership roles. Time and testing must precede elevation.
“Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.” — 1 Timothy 5:22, NKJV
Hasty ordination exposes the church to untested men, opens the door to doctrinal compromise, moral failure, and scandal.
Paul already emphasized in 1 Timothy 3:10 (regarding deacons): “But let these also first be tested; then let them serve…”
This is especially relevant for young or ambitious ministers, who may appear impressive in charisma or speech, but lack the maturity and proven faithfulness required for biblical leadership.
“Not a novice, lest being puffed up with pride he fall into the same condemnation as the devil.” — 1 Timothy 3:6, NKJV
b. “Nor share in other people’s sins…”
By ordaining an unqualified man—or failing to deal with known sin in leadership—Timothy would become complicit in their failure. He would share in their sin by promoting or protecting what God has not approved.
Ways one may share in others’ sins:
By appointing unfit leaders without sufficient testing.
By failing to discipline sin or turning a blind eye to immoral conduct.
By supporting or endorsing ministries with known doctrinal error.
By remaining silent in the face of known wrongdoing.
“Have no fellowship with the unfruitful works of darkness, but rather expose them.” — Ephesians 5:11, NKJV
This verse also links directly back to verses 19–20—if Timothy appointed a man hastily and sin followed, he would bear part of the blame.
c. “Keep yourself pure.”
This is a personal call to holiness, both doctrinally and morally. If Timothy is to rightly judge others, ordain leaders, and maintain church purity, he must first guard his own soul.
This purity includes sexual integrity, doctrinal soundness, and emotional sobriety.
Holiness is not just for the platform—it must be rooted in the private life of every minister.
“Take heed to yourself and to the doctrine. Continue in them…” — 1 Timothy 4:16, NKJV
Final Application:
Church leadership must be impartial, wise, and careful—not driven by politics or relationships.
Prejudice and favoritism undermine the integrity of the body of Christ.
Ordination is not to be based on gifting alone, but on character and time-tested fruitfulness.
Leaders are accountable before God, Christ, and the angels, not just to the church board or congregation.
Those who appoint, endorse, or cover up sin share in the guilt of it.
Every leader must strive to remain personally pure, lest their own life invalidate their ministry.
1 Timothy 5:23 (NKJV)
“No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.”
1. Paul’s Medical Advice to Timothy
In this personal parenthetical statement, Paul turns from public ministry instruction to practical care for Timothy’s health, demonstrating pastoral concern and balance.
a. “No longer drink only water…”
Timothy had evidently chosen to abstain from wine entirely, drinking only water. While this may have been a personal conviction—likely to maintain a strong public witness—it was causing harm to his health.
In the ancient world, water was frequently contaminated, especially in urban areas or during travel. Fermented wine (diluted for drinking) was safer and had mild medicinal benefits, especially for gastrointestinal issues.
“Give strong drink to him who is perishing, and wine to those who are bitter of heart.” — Proverbs 31:6, NKJV
Paul doesn’t advocate indulgence but recommends wine as a measured remedy, not a lifestyle choice. The key phrase is “a little wine”—not for pleasure, but for health purposes.
b. “For your stomach’s sake and your frequent infirmities”
Timothy suffered from frequent ailments—possibly digestive disorders, likely exacerbated by travel, stress, and his commitment to austere living.
“Paul is simply saying that there is no good in an asceticism which does the body more harm than good.” — Barclay
This passage reminds us that even godly, faithful leaders can suffer chronic illness. Timothy’s condition was:
Frequent — not just an occasional flare-up.
Persistent — Paul did not rebuke him for lack of faith.
Handled practically — Paul does not command divine healing, but recommends a natural remedy.
This also refutes modern Word of Faith errors that assume perfect health is a guaranteed sign of faith. Paul himself had ailments (Galatians 4:13–15), and so did his companions (e.g., Trophimus in 2 Timothy 4:20).
c. A Note on Healing and Supernatural Expectations
Paul had performed miracles before (Acts 19:11–12), yet he does not offer healing here. Instead, he encourages medical prudence.
Healing is not at the apostle’s command, but under the Spirit’s sovereign will.
God often uses natural means (medicine, rest, nutrition) as well as supernatural healing. The two are not in conflict.
Timothy’s illness did not disqualify him from ministry, nor diminish his faith.
“The effective, fervent prayer of a righteous man avails much.” — James 5:16b, NKJV
1 Timothy 5:24–25 (NKJV)
“Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.”
2. The Difficulty in Judging Character
Paul returns to the theme of appointing leaders, connecting it to verses 21–22. This is a caution against superficial or premature assessments in leadership or discipline.
a. “Some men’s sins are clearly evident…”
Some sins are obvious, either because they are public or because the person is careless or unrepentant. These sins “precede them to judgment”—they’re already visible before any divine reckoning.
Others, however, conceal their sins skillfully. Their failures are not evident until later—often after they’ve been promoted or entrusted with responsibility. This is why time and discernment are vital when ordaining or trusting individuals with spiritual leadership.
“He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy.” — Proverbs 28:13, NKJV
b. “Likewise, the good works of some are clearly evident…”
Just as some sins are visible, so are some good works—public acts of generosity, leadership, or service.
But not all godliness is flashy or immediate. Some labor quietly in the background, unnoticed at first, but eventually their righteousness cannot remain hidden. In time, God will bring their fruit to light.
“Therefore do not judge anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts.” — 1 Corinthians 4:5, NKJV
c. Application to Leadership and Ordination
This verse is Paul's final word of pastoral caution:
Do not rush to appoint leaders based on immediate impressions—wait to see their character over time.
Do not despair if good people go unrecognized temporarily—their faithfulness will be revealed.
Be slow to condemn, and slow to endorse. Let evidence accumulate before rendering judgment.
Final Application of 1 Timothy 5:23–25
Paul cared for Timothy’s body as well as his soul—faith and wisdom must coexist.
God uses natural remedies and medical insight, and healing is not always immediate or supernatural.
Leaders must use discernment—not everyone’s sin or goodness is evident right away.
When it comes to public ministry and ordination, time is the friend of truth.
