1 Timóteo 5
William Barclay · Citado em PreceptAustin
1 Timóteo 5
Barclay - It is always difficult to reprimand anyone with graciousness; and to Timothy there would sometimes fall a duty that was doubly difficult—that of reprimanding someone older than himself. The fourth-century Church father John Chrysostom writes: 'Rebuke is in its own nature offensive particularly when it is addressed to an old man; and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and mildness of it, therefore, he would soften it. For it is possible to reprove without offence, if one will only make a point of this; it requires great discretion, but it may be done.' Rebuke is always a problem. We may so dislike the task of speaking a warning word that we may avoid it altogether. Many people would have been saved from sorrow and disaster if someone had only spoken a word of warning in time. There can be no more poignant tragedy than to hear someone say: 'I would never have come to this, if you had only spoken in time.' It is always wrong to hold back from speaking the word that needs to be heard.....It was said of Florence Allshorn, the great missionary teacher, that, when she was principal of a women's college, she always rebuked her students, when the need arose, as it were with her arm around them. The rebuke which clearly comes from love is the only effective one. If we ever have cause to reprimand anyone, we must do so in such a way as to make it clear that we do this not because we find a cruel pleasure in it, not because we want to do it, but because we are under the compulsion of love and seek to help, not to hurt. David
1 Timóteo 5
Barclay - The Arabs have a phrase for a man of honour; they call him 'a brother of girls'. There is a famous phrase which speaks of 'Platonic friendship'. Love must be kept for one; it is a fearful thing when physical matters dominate the relationship between the sexes, and a man cannot see a woman without thinking in terms of her body. J
1 Timóteo 5
Barclay has an interesting comment on widows noting that "it was not uncommon in the Gentile world, in certain places, for a man to have more than one wife. When a man became a Christian, he could not go on being a polygamist, and therefore he had to choose which wife he was going to live with. That meant that some wives had to be sent away, and they were clearly in a very unfortunate position. It may be that such women as these were also considered to be widows and were given the support of the Church." John
1 Timóteo 5
Barclay - They must have been the wife of one husband. In an age when the marriage bond was taken lightly and almost universally dishonoured, they must be examples of purity and fidelity. (1 Timothy 5 Commentary) John MacArthur on the wife of one man - Greek text literally reads "a one-man woman," a construction parallel to that of 1Ti 3:2,12+. That does not exclude women who have been married more than once. Paul himself commands younger widows to remarry (1Ti 5:14; cf. 1Co 7:39), so that cannot be his intent here. A "one-man woman" is a woman who was totally devoted to her husband. It speaks of purity in action and attitude, as in the case of the overseer in 1Ti 3:2, who is to be a "one-woman man"; it does not refer to marital status. Such a woman lived in complete fidelity to her husband in a chaste, pure, unspotted marriage relationship. A widow who did not measure up to this standard would not be a proper role model for the younger women to emulate. (The Church and Widows) Put on the list (2639)(katalego from kata - to, with + lego = choose,conclude as a result of exercising discernment, intellectual power) means to lay down, choose out, select, enroll, to write down in a list. It is a technical term for being placed on a recognized list or catalogue. Only here in the NT (Hapax legomenon) In classical Greek, the word was used in reference to enrolling or enlisting soldiers. The English word catalog is derived from katalegomai. Friberg - "denoting selection and acceptance as a member of a group; of soldiers enlist, enroll; of elderly widows who need and qualify for support select, enroll, put on the list (1Ti 5.9) (Borrow Analytical Lexicon of the Greek New Testament) Gilbrant - Classical Greek - This compound, from kata, “down,” and legō, “lay out (words), say, tell,” carries a variety of meanings in its classical usage. It can mean “to tell at length, recount, repeat, recite, tell in full tale, reckon,” or “to enumerate, draw up a list,” thereby carrying the further meaning of “to enroll” or “enlist.” This idea of enlistment is especially evident in the sense of enlisting or enrolling soldiers (cf. Bauer). Fairly common in classical usage, this term rarely occurs in the Septuagint. In the New Testament literature katalegō appears only in 1 Timothy 5:9. Here it carries the idea of enrolling or selecting, as used in classical Greek. In this passage specifically Paul gave instructions to Timothy concerning the care of widows. No widow was to be katalegō, put on “the list,” or “enrolled” as a widow to be cared for unless she met the qualifications outlined by Paul. (Complete Biblical Library) 1 Timothy 5:10 having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work. BGT 1 Timothy 5:10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. KJV 1 Timothy 5:10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. NET 1 Timothy 5:10 and has a reputation for good works: as one who has raised children, practiced hospitality, washed the feet of the saints, helped those in distress– as one who has exhibited all kinds of good works. CSB 1 Timothy 5:10 and is well known for good works-- that is, if she has brought up children, shown hospitality, washed the saints' feet, helped the afflicted, and devoted herself to every good work. ESV 1 Timothy 5:10 and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. NIV 1 Timothy 5:10 and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds. NLT 1 Timothy 5:10 She must be well respected by everyone because of the good she has done. Has she brought up her children well? Has she been kind to strangers and served other believers humbly? Has she helped those who are in trouble? Has she always been ready to do good? NRS 1 Timothy 5:10 she must be well attested for her good works, as one who has brought up children, shown hospitality, washed the saints' feet, helped the afflicted, and devoted herself to doing good in every way. NJB 1 Timothy 5:10 She must be a woman known for her good works -- whether she has brought up her children, been hospitable to strangers and washed the feet of God's holy people, helped people in hardship or been active in all kinds of good work. NAB 1 Timothy 5:10 with a reputation for good works, namely, that she has raised children, practiced hospitality, washed the feet of the holy ones, helped those in distress, involved herself in every good work. YLT 1 Timothy 5:10 in good works being testified to: if she brought up children, if she entertained strangers, if saints' feet she washed, if those in tribulation she relieved, if every good work she followed after; GWN 1 Timothy 5:10 People should tell about the good things she has done: raising children, being hospitable, taking care of believers' needs, helping the suffering, or always doing good things. BBE 1 Timothy 5:10 And if witness is given of her good works; if she has had the care of children, if she has been kind to travellers, washing the feet of the saints, helping those who are in trouble, giving herself to good works. MIT 1 Timothy 5:10 attested by good works. This means she has raised children, welcomed strangers with hospitality, washed the feet of the holy ones, assisted those in distress, and followed through with every good work. having a reputation: 1Ti 3:7 Ac 6:3 10:22 22:12 3Jn 1:12 for good works: 1Ti 5:25 2:10 6:18 Mt 5:16 Ac 9:36 Eph 2:10 2Ti 3:17 Titus 2:7 3:8 Titus 3:14 Heb 10:24 13:21 1Pe 2:12 and if she has brought up children: 2Ti 1:5 3:15 if she has shown hospitality to strangers: Ac 16:14,15 Ro 12:13 Heb 13:2 1Pe 4:9 if she has washed the saints' feet: Ge 18:4 19:2 24:32 Lu 7:38,44 Jn 13:5-15 Related Passages: Luke 7:38; 44+ and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume..... 44 Turning toward the woman, He said to Simon, “Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. GOOD WORKS THAT QUALIFY WIDOWS (3) having a reputation (martureo - present tense - her lifestyle bearing witness) for good works - In some churches the pastor calls out "Can I have a witness?" Paul says these widow who are worthy of being placed on the list for aid are women who have had give a good "witness" not necessarily by their good words but with their good works. Their good works were in a sense a walking, living demonstration of the transforming power of the Gospel, a "good advertisement" (so to speak) for Christianity. Their conduct gave true witness to the godly character. Good Works are not just any works but are works with an "o" knocked out (so to speak)! That is, they are "God works" the Spirit initiating and energizing the works of these widows which were pleasing to their Father in Heaven (cf Php 2:13NLT+). These are works these widows worked out in fear and trembling (Php 2:12+), as they continued to abide in the Vine (Jn 15:5). And the result was that they obeyed Jesus' command in the Sermon on the Mount to "Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way that they may see your good works (VISIBLE), and glorify (GIVE A PROPER OPINION OF) your (INVISIBLE) Father Who is in heaven." (Mt 5:16+). So clearly the widows who the church is to help are godly women who in fact are spiritually equipped to fill a vital role in ministering to younger women in the church. In Titus 2:3-5+ we read Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, so that (term of purpose) they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored. Lindsey alludes to the role of these godly older women in quoting from the Apostolic Constitutions, which tell us what the life and organization of the Church were like in the third century specifying "'Three widows shall be appointed, two to persevere in prayer for those who are in temptation, and for the reception of revelations, when such are necessary, but one to assist women who are visited with sickness; she must be ready for service, discreet, telling the elders what is necessary, not avaricious, not given to much love of wine, so that she may be sober and able to perform the night services, and other loving duties.' (THE MINISTRY IN THE SECOND CENTURY -1903) Related Resources: What does it mean that good works are the result of salvation? | GotQuestions.org What does it mean that we were created for good works (Ephesians 2:10)? | GotQuestions.org What is the relationship of faith, works, and security in salvation? | GotQuestions.org (4) and IF she has brought up children (teknotropheo) - Paul has just stated "good works" and now he proceeds to list 5 "good works" all of which begin with "IF" marking them as first class conditional statements, i.e., each assumed to be true. This "good work" is not meant to imply that a childless woman cannot be considered, but that if she has had children, they must be godly. In the ancient world this was a honorable job for the mothers and in the case of widows demonstrates their faithfulness to God to "Train up a child in the way he should go, Even when he is old he will not depart from it.." (Pr 22:6) The children would have been her own children (who were walking "poster children" of the truth that these women were living out the Gospel in the power of the Spirit) or as alluded to below may also have including children who were orphaned, a not uncommon sad occurrence in the ancient Roman world. And of course only a widow who had the experience of nurturing children would be qualified to advise the younger women in the church. William Barclay has a note on what this may have meant in the ancient world - This may well mean more than one thing. It may mean that widows must have given proof of their Christian piety by bringing up their own families in the Christian way. But it can mean more than that. In an age when the marriage bond was very lax, and men and women changed their partners with bewildering rapidity, children were regarded as a misfortune. When a child was born, it was brought and laid before the father's feet. If the father stooped and lifted the child, that meant that he acknowledged it and was prepared to accept responsibility for its upbringing. If the father turned and walked away, the child was quite literally thrown out, like an unwanted piece of rubbish. It often happened that such unwanted children were collected by unscrupulous people and, if they were girls, brought up to stock the public brothels. If they were boys, they were trained to be slaves or gladiators for the public games. It would be a Christian duty to rescue such children from death and worse than death, and to bring them up in a Christian home. So, this may mean that widows must be women who had been prepared to give a home to abandoned children. (1 Timothy 5 Commentary) Related Resource: What does the Bible say about raising children? | GotQuestions.org (5) IF (first class condition) she has shown hospitality (see note) to strangers (xenodocheo) - The ancient world had no motels but only dirty inns, so travelers often had to rely on the hospitality of the locals for housing. These widows had obeyed the command "Do not neglect (present imperative see our need to depend on the Holy Spirit to obey) to show hospitality to strangers, for by this some have entertained angels without knowing it." In obeying this command they demonstrated that they were Spirit empowered and in some cases may well have entertained good spirits (angels)! William Barclay - Inns in the ancient world were notoriously dirty, expensive and immoral. Those who opened their homes to travellers, or to strangers in an unfamiliar place, or to young people whose work and study took them far from home, were doing a most valuable service to the community. The open door of the Christian home is always a precious thing. (1 Timothy 5 Commentary) (6) IF (first class condition) she has washed (nipto) the saints' (hagios) feet (see foot washing) - This could be taken literally and figuratively. Some churches make foot washing a ritual, but Paul did not have a ritual in mind (although it has been turned into a rite for some churches on Maundy Thursday! The danger of any "rite" is that it is an external act without an internal attitude of humility and a broken spirit! Beware of "rites!"). He was simply dealing with the realities of his day. The washing of the feet was a service to visitors which occupied a great place in Eastern hospitality and was often assigned to slaves. Roads were dusty, and feet clad in sandals became very dirty, so this was a necessary but menial task. Indeed it demonstrated a widow's humble heart! And in so doing they were imitating their Lord Jesus Christ Who declared to His disciples (who were not willing to humble themselves to perform the menial task) in the upper room discourse "If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you." (Jn 13:14-15-see comments). The mistress of the house would act as a servant to the bond-servants of God! The figurative sense of washing another's feet would be the widow's willingness to accept the humblest, most menial of tasks as for the Lord Jesus (cf Col 3:23+).
1 Timóteo 5
Barclay - It is laid down that women who serve the Church must not be gadabouts, always popping into and out of the houses of neighbours (1 Timothy 5 Commentary) And not merely idle (argos), but (term of contrast) also gossips (phluaros - silly talkers) and busybodies (periergos), talking (present tense - continually) about things not proper (dei - necessary) to mention - Paul mentions two rotten fruits associated with idleness. They were gossips, loose talkers; i.e., babbling out whatever might come into their mind. Gossips is from a root word which means to throw up bubbles, like blowing soap bubbles (cf gossip)! Busybodies are those who scurried about fussing over and meddling in other peoples' affairs being overwrought with unnecessary care. They are busy about trifles to the neglect of important matters. Busybodies describes a meddling habit, sticking their nose in other people's business, a perverted activity that will not content itself with minding its own business, but must busying itself with the business of others. J
1 Timóteo 5
Barclay says: Those who persist in sin are to be publicly rebuked. That public rebuke had a double value. It sobered the sinner into a consideration of his ways, and wakened him into a sense of shame; and it made others have a care that they did not involve themselves in a like humiliation. The threat of publicity is no bad thing, if it keeps a man in the right way, even from fear. A wise leader will know when there is a time to keep things quiet, and a time for public rebuke. But whatever happens, the Church must never give the world the impression that it is condoning sin.
1 Timóteo 5
Barclay says: Timothy is urged to administer his office without favouritism and without prejudice. B. S. Easton writes: "The well-being of every community depends on impartial discipline." There is nothing which does more harm than when some people are treated as if they could do no wrong, and when others are treated as if they could do no right. Justice is a universal virtue, and in it the Church must surely never fall below the impartial standards which even the world rightly demands.
1 Timóteo 5
Barclay says: Before a man gains promotion in business, or in teaching, or in the army or the navy or the air force, he must give proof that he has earned it and that he deserves it. No man should ever start at the top. A man must give proof that he deserves a position of responsibility and leadership. This is doubly important in the Church; for a man who is raised to high office, and who then fails in it or brings discredit on it, brings dishonour, not only on himself, but also on the Church. In a critical world the Church cannot be too careful in regard to the kind of men whom she chooses as her leaders.
1 Timóteo 5
Barclay says: Here is a sentence which shows the real intimacy of these letters. Amidst the affairs of the Church, and the problems of administration, Paul finds time to slip in a little bit of loving advice to Timothy about his health.....Here we have a great truth which the Christian and the worker for Christ forgets at his peril, the truth that we dare not neglect the body. No man ought ever to be too busy to look after his own health. And often a man will find that his spiritual dullness and flatness and aridity comes from the simple fact that his body is tired and neglected. No machine will run well unless it is duly cared for; and neither will the body. We wish to do Christ's work as well as we can; we will not and cannot do it well unless we are physically fit to do it. Drink water (5202)(hudropoteo from hudor = water + pino = drink) means to drink water, be a water drinker, drink (only) water, prefer water for drinking. Only here (Hapax legomenon). Use (5530) chraomai from chrao = to lend) means to use, make use of, make the most of. Little (small) (3641) oligos typically denotes a small number, a small amount of something, or shortness in size or time. There is significant overlap with mikros (small). Wine (3631) oinos refers to a beverage (1) literally, of the juice of grapes, usually fermented (Lk 1.15); (2) figuratively, in apocalyptic symbolism; (a) as indicating the wrath of God outpoured in judgment (Rev 14.10); (b) as an enticement to immorality, like a love potion (Rev 17.2) (Friberg) Ailments (769) astheneia from a = without + sthénos = strength, bodily vigor) means literally without strength or bodily vigor = want of strength = lacking strength. Literally astheneia refers to bodily diseases or ailments (Lk 5:15, 13:11, 12, Jn 5:5, 11:4, 28:9). Another meaning of astheneia is incapacity to do or experience something, an inability to produce results, a state of weakness or limitation (1Co 15:43; 2Co 11:30; 12:5, 9, 10, 13:4; Ro 8:27; Heb 4:15; 5:2; 7:28; 11:34) Paul's use in 1Co 2:3 conveys the sense of weakness in terms of courage. Richards writes that "This group of words expresses powerlessness. The weak are without strength, incapacitated in some serious way. Walter Kaiser - Hard Sayings of the Bible - go to page 632 - 1Ti 5:23 Wine for the Stomach? In the context of a society in which the abuse of alcohol is such a serious problem, this piece of personal advice from Paul to Timothy raises for many the question of the legitimacy of the use of alcohol. Since alcohol is so easily abused, and since its abuse leads to the enslavement of people to addiction, should not Christians be encouraged to abstain from any use of it? This latter, prohibitionist view is expressed in a somewhat humorous anecdote from a discussion of this issue among a group of deacons. To the factual affirmation by one deacon that Jesus had turned water into wine at the wedding at Cana (Jn 2), another deacon replied, “Yes, he did, but he shouldn’t have!” When the basic premise is the conviction that any use of alcohol is wrong, then Jesus’ action and Paul’s admonition become problematic. Paul’s word must be understood in the context of other advice in the correspondence with Timothy and Titus. It also must be seen as a sound piece of advice in the cultural context and as an expression of a central biblical principle for Christian living. Earlier in 1 Timothy, Paul had listed among the characteristics of those who would be leaders in the church that they be “not given to drunkenness” (1 Tim 3:3) or “not indulging in much wine”(1 Tim 3:8). In advice to Titus, elders need to be examples who are “not given to drunkenness” (Tit 1:7), and the elder women in the church are to be taught not to be “addicted to much wine” (literally, “slaves to wine,” Tit 2:3). In all these injunctions, the emphasis is clearly on moderation; namely, a responsible use of alcohol that does not lead to its control of one’s life. (Gordon Fee understands these warnings as “negative reflections on first-century culture itself, which often admired heavy drinkers” (1 and 2 Timothy, Titus, Good News Commentary [San Francisco: Harper & Row, 1984], p. 140).) This is in keeping with a central principle of Christian life stated by Paul in Ephesians 5:18: “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit.” The only legitimate controlling reality in the believer’s life is to be God’s Spirit. All other controlling realities are, in fact, idolatrous. In light of these prohibitions against the excessive use of alcohol, Paul’s advice to Timothy, “Stop drinking only water and use a little wine” (emphasis mine), implies that Timothy may have concluded, from the warnings against excessive use, that total abstinence was called for. It may even be that the false teachers, in their prohibition against certain foods (1 Tim 4:3), had argued for total abstinence. (Whether these teachings were grounded in Jewish regulations regarding clean and unclean foods, we do not know. But in the advocacy of an ascetic style of life, the Stoic philosopher Epictetus (A.D. 55–135) taught that one should “drink water only.” (Cited by A. J. Hultgren, 1 Timothy, 2 Timothy, Titus, 2 Thessalonians, Augsburg Commentary on the New Testament [Minneapolis: Augsburg, 1984], p. 93.)) In any case, Timothy’s total rejection of alcohol seems to have had harmful consequences for his health. So Paul, in keeping with his warnings against abusive use, counsels for the use of “a little wine.” In this, he is simply reflecting the common use of wine, especially for medicinal purposes, in the ancient world. Its beneficial effects “against dyspeptic complaints, as a tonic, and as counteracting the effects of impure water, were widely recognized in antiquity” (. N. D. Kelly, A Commentary on the Pastoral Epistles (New York: Harper, 1964), p. 129, cites several Jewish and Hellenistic sources, including Hippocrates, who recommended moderate amounts of wine for a patient for whose stomach water alone is dangerous.) and are confirmed by modern medicine. Paul’s view on this matter may have been backed by the advice of his fellow worker Luke, the beloved physician. See also comment on PROVERBS 31:6–7. Norman Geisler - 1 TIMOTHY 5:23—Was Paul recommending wine-drinking for Christians (When Critics Ask)? PROBLEM: The Bible repeatedly warns against abuse of strong drink and drunkenness (Prov. 20:1; 31:4–5; Isa. 24:9; 1 Cor. 6:9–10; Eph. 5:18). However, here Paul tells Timothy to “no longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.” Doesn’t this commend wine drinking? SOLUTION: Once the entire context is understood, there is no basis here for Christians to engage in the social drinking of wine (or other alcoholic beverages). First, Paul says “a little,” not a lot. Paul elsewhere urges Christian leaders to be temperate (1 Tim. 3:3, 8). Second, it was “for his frequent infirmities” not for pleasure. In other words, it was recommended for medicinal purposes, not for social purposes. Third, the Bible speaks often of the evil of wine drinking. It pronounces woes on those who drink in excess (Isa. 5:11; Amos 6:6; Micah 2:11). All are warned that too much alcohol will lead to disgrace and judgment (Amos 6:6–7). Finally, the wine that was used in the biblical times was mixed with three parts water to one part wine, thus diluting it to a relatively harmless amount of alcohol. When this was taken in this minimal amount in conjunction with a meal, there was little chance in a non-alcoholic society for it to be personally or socially harmful. The same is not true today, since the wine, beer, and whiskey being imbibed is by biblical standards “strong drink.” And this is even more problematic in an alcoholic culture where one out of ten persons who begins to drink becomes a problem drinker. In this context it is better to follow the advice of Paul elsewhere when he said, “it is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak” (Rom. 14:21). Faith And Medicine No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities. — 1 Timothy 5:23 Today's Scripture: 1 Timothy 4:1-11 Several years ago a young boy died of an illness because his parents refused to call a doctor. They believed that to use medicine implied a lack of faith in God. After the boy’s death, they said, “It is God’s will.” In 1 Timothy 5:23, Paul advised Timothy to take wine for his stomach’s sake and for his “frequent infirmities.” Bible scholars aren’t sure what Timothy suffered from. Some say he had a nervous condition. Others say that Paul advised wine as a substitute for unsafe drinking water. Whatever the problem, Paul was recommending that Timothy take wine as a remedy for a physical or emotional condition. Earlier Paul had told Timothy that every created thing is good and is not “to be refused if it is received with thanksgiving; for it is sanctified by the Word of God and prayer” (1 Tim. 4:4-5). This assures us that God approves of our using available means to promote health, including medicine. But there is one important requirement: We must pray about it and receive it with thanksgiving. The God who graciously imparts the skill To hands that practice healing arts is still The solitary source of every breath, And He alone delivers us from death. —Gustafson Asking God for miracles is no substitute for using God-given means. 1 Timothy 5:24 The sins of some men are quite evident, going before them to judgment; for others, their sins follow after. BGT 1 Timothy 5:24 Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν προάγουσαι εἰς κρίσιν, τισὶν δὲ καὶ ἐπακολουθοῦσιν· KJV 1 Timothy 5:24 Some men's sins are open beforehand, going before to judgment; and some men they follow after. NET 1 Timothy 5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. CSB 1 Timothy 5:24 Some people's sins are obvious, going before them to judgment, but the sins of others surface later. ESV 1 Timothy 5:24 The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. NIV 1 Timothy 5:24 The sins of some men are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. NLT 1 Timothy 5:24 Remember, the sins of some people are obvious, leading them to certain judgment. But there are others whose sins will not be revealed until later. NRS 1 Timothy 5:24 The sins of some people are conspicuous and precede them to judgment, while the sins of others follow them there. NJB 1 Timothy 5:24 The faults of some people are obvious long before they come to the reckoning, while others have faults that are not discovered until later. NAB 1 Timothy 5:24 Some people's sins are public, preceding them to judgment; but other people are followed by their sins. YLT 1 Timothy 5:24 of certain men the sins are manifest beforehand, leading before to judgment, and certain also they follow after; GWN 1 Timothy 5:24 The sins of some people are obvious, going ahead of them to judgment. The sins of others follow them there. BBE 1 Timothy 5:24 The sins of some men are clearly seen, going before them to be judged; but with others, their sins go after them. MIT 1 Timothy 5:24 The sins of some people are evident, preceding them to judgment; and for some, there are sins that follow them there. Jer 2:34 Ac 1:16-20 5:1-11 8:18 Ga 5:19-21 2Ti 4:10 2Pe 2:20,21 NEITHER VICE NOR VIRTUE CAN REMAIN HIDDEN FOREVER The sins (hamartia) of some men are quite evident (prodelos), going before them to judgment (krisis) For others, their sins (hamartia) follow after (epakoloutheo). - This passage fits nicely with 1Ti 5:22 and reveals one of the difficulties in choosing elders. Some sins are conspicuous and others are only revealed after examination. Thus a distinction is drawn between men whose sins are clearly evident and those whose sins are not immediately apparent but who will ultimately be pursued by them (they follow after). The certainty of God's judgment upon sin is clear here in this passage. The picture is frightening for one's open sins go before the perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance! If this doesn't put the fear of the LORD in you, what will? Barton - All people are headed toward judgment. Along that path, some people’s sins are conspicuous (easy to spot), while others pass by us before their sins become apparent, if they become apparent at all. A person must be known well before deciding whether he is qualified to serve the church in a leadership position. The “judgment” Paul referred to included both the judgment of God and the judgment required by Timothy in authorizing leaders. Paul was warning Timothy and us about the importance of not judging by immediate appearances. Sometimes problems are easy to see, but other times they remain hidden for quite a while. (Borrow 1 Timothy, 2 Timothy, Titus) John