the elders: Lit., “the older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation, although the term sometimes refers to physically older men. (See study note on Mt 16:21.) In the ancient nation of Israel, elders shared the responsibility of leadership and administration, both on a community level (De 25:7-9; Jos 20:4; Ru 4:1-12) and on a national level (Jg 21:16; 1Sa 4:3; 8:4; 1Ki 20:7). This is the first use of the term in connection with the Christian congregation. As had been true in fleshly Israel, the elders in spiritual Israel were responsible for the direction of the congregation. In this context, the elders were the ones who received the relief contribution, and they supervised its distribution to the congregations in Judea.

Do not severely criticize an older man: The Greek verb rendered “severely criticize” literally means “to inflict with blows.” Here it is used figuratively, conveying the idea “to reprimand harshly; to chastise with words.” Paul reminds Timothy that even though the young man has a measure of authority, he should not abuse it by dealing harshly with others. (1Ti 1:3) Older men in particular deserved Timothy’s compassion and respect.​—Le 19:32; see study note on appeal in this verse.

an older man: The context shows that the Greek word pre·sbyʹte·ros is here used in its literal sense, that of a man of advanced physical age in contrast with the “younger men” mentioned in the same verse. However, in other contexts the same term is used to refer to “the elders,” those who have authority and responsibility in the Christian congregation. (1Ti 5:17; Tit 1:5; see study note on Ac 11:30.) So if someone older than Timothy​—especially one serving as a fellow elder​—needed some correction, Timothy was to “appeal to him as a father.”

appeal: The Greek verb that Paul here uses (pa·ra·ka·leʹo) conveys the idea of showing personal concern by giving warm encouragement and exhortation. (See study note on Ro 12:8, where the same Greek verb is rendered “encourages.”) So Paul is urging Timothy to promote a loving, familylike atmosphere in the Christian congregation. (1Co 4:14; 1Th 2:7, 8) Even when giving needed counsel, Timothy was not to treat anyone harshly.

encourages: Or “exhorts.” The Greek word pa·ra·ka·leʹo literally means “to call to one’s side.” It is broad in meaning and may convey the idea “to encourage” (Ac 11:23; 14:22; 15:32; 1Th 5:11; Heb 10:25); “to comfort” (2Co 1:4; 2:7; 7:6; 2Th 2:17); and in some contexts “to urge strongly; to exhort” (Ac 2:40; Ro 15:30; 1Co 1:10; Php 4:2; 1Th 5:14; 2Ti 4:2; Tit 1:9, ftn.). The close relationship between exhortation, comfort, and encouragement would indicate that a Christian should never exhort someone in a harsh or unkind way.

chaste: Or “pure.” The Greek word used here means pure and holy not only in conduct (sexual or otherwise) but also in thought and motive.​—Ps 24:3, 4; Eph 5:3; 1Ti 4:12; 5:2; Jas 3:17; 1Pe 3:2.

with all chasteness: Or “with all purity.” The Greek word rendered “chasteness” may refer to purity in conduct (sexual or otherwise), in thought, and in motive. (1Ti 4:12; see study note on Php 4:8.) Timothy was to treat younger Christian women as he would his own fleshly sisters. With them, as in all his dealings with fellow believers, he had to remain completely chaste, that is, pure or clean in thought, word, and action.​—Job 31:1.

worthy of double honor: All Christians are to honor and respect one another. (Ro 12:10; Php 2:3) But Paul here points out that they are to show double, or additional, honor to hardworking elders by cooperating with their direction and imitating their good example. (Heb 13:7, 17) The next verse, 1Ti 5:18, shows that “double honor” might include rendering needed material aid. This does not mean that elders should receive a salary, for Paul, setting the example, worked secularly to support himself, as he explained to the elders of the congregation in Ephesus.​—Ac 18:3; 20:17, 34; 1Co 4:16; 11:1; 1Th 2:6 and study note, 9.

Give consideration to: Lit., “Honor.” The expression might also be rendered: “Keep on honoring.” Paul here instructs Timothy that widows, who are often impoverished and defenseless, should be treated with respect and be offered kind, loving support. Lexicons say that in this context, the word Paul uses for “give consideration” (or “honor”) may include material assistance. (Compare Mt 15:5, 6; Ac 28:10; see study note on 1Ti 5:17.) Many accounts in the Bible show that God loves and honors faithful widows. Examples include Naomi, Ruth, the widow of Zarephath, and Anna the prophetess.​—Ru 1:1-5; 2:10-13, 19, 20; 4:14, 15; 1Ki 17:8-24; Lu 2:36-38.

widows who are truly widows: Or “widows who are truly in need,” that is, with no one to support them.

godly devotion: The Greek term used here (eu·seʹbei·a) refers to reverence and deep respect for God. (For a discussion of the Greek expression rendered “godly devotion,” see study note on 1Ti 4:7.) The same Greek word is sometimes used in the Septuagint. For example, it occurs at Isa 11:2 and 33:6, where the Hebrew text uses “the fear of Jehovah,” an expression that likewise refers to deep respect for Jehovah God. When 1Ti 2:2 was translated into Syriac (the Peshitta) in the fifth century C.E., this Greek term was rendered “reverence for God,” explicitly including the word for “God.” Similarly, some later translations of the Christian Greek Scriptures into Hebrew have rendered eu·seʹbei·a “fear of Jehovah” in this verse and others where it appears. (1Ti 3:16; 4:7, 8; 6:3, 6, 11) However, the New World Bible Translation Committee decided that there was not sufficient support for using the divine name in the main text of this verse.​—See App. C, where the reasons for restoring the divine name in other verses are discussed; compare study note on Ro 10:12.

godly devotion: The Greek word (eu·seʹbei·a) conveys the idea of profound reverence and awe for God that a Christian expresses by serving God loyally and obeying him fully. The word is broad in meaning; it also suggests the kind of loyal love for or personal attachment to God that moves a person to seek to do what pleases Him. One lexicon thus summarizes the overall idea as “to live as God would have us live.” Paul also shows that godly devotion is not an inborn trait. Thus, he urges Timothy to work hard, training as an athlete would, to strengthen this quality in himself. Earlier in the letter, Paul reminded Timothy that Jesus Christ set the greatest example of godly devotion.​—See study note on 1Ti 3:16.

to practice godly devotion: Some translations of the Christian Greek Scriptures into Hebrew have a reading that could be rendered “to care for (lead) their household with wisdom and fear of Jehovah.”​—Compare study note on 1Ti 2:2.

to practice godly devotion in their own household: Paul mentions “godly devotion” (Greek, eu·seʹbei·a) several times in this letter to Timothy. The noun form conveys the idea of profound reverence and awe for God. (See study note on 1Ti 4:7.) Here Paul uses the corresponding Greek verb (eu·se·beʹo, rendered “to practice godly devotion”) to show that such reverence would motivate Christians to care for the needs of widowed parents and grandparents. Some Bible translations say “to respect” or “to fulfill their duty.” However, such renderings leave out the spiritual motive that impels Christians to carry out an often challenging and heartrending work with patience, joy, and love. (Ec 12:1-8) The verb that Paul uses shows that such care is primarily an act of reverence for God and obedience to His commands regarding family life.​—Ex 20:12; Mt 15:3-6; 1Ti 5:8; Jas 1:27.

all the means of living she had: As shown in the study note on Lu 21:2, the coins that the widow put in the treasury chest were “two lepta,” the equivalent of 1/64 of a day’s wage. The lepton was the smallest coin used in Israel at that time. According to Mt 10:29, for an assarion coin (the equivalent of eight lepta), a person could purchase two sparrows, which were the cheapest birds used for food. So this widow had only half the amount needed to buy one sparrow, hardly enough for a single meal.

continues in supplications and prayers night and day: Paul’s words regarding a widow who has “put her hope in God” are strikingly similar to Luke’s description of Anna the prophetess. That aged widow “was never missing from the temple, rendering sacred service night and day with fasting and supplications.” (Lu 2:36, 37) Likewise, Jesus praised “a needy widow” who had only “two small coins of very little value”; yet, she trusted in Jehovah so fully that she donated both coins to the temple in Jerusalem. (Lu 21:1-4; see study note on verse 4.) Paul’s words in this verse, as well as the mention of those women in the Gospels, reflect Jehovah’s high regard for Christian widows who show strong faith.

the one who gives herself to sensual gratification: The Greek verb used here could refer to living a luxurious, self-indulgent life. It may also suggest having loose morals. Paul was likely aware of some Christian widows who viewed their unmarried state as an opportunity for luxurious living. (Compare 1Ti 2:9.) Clearly, the congregation should not give material support to any who would abuse such generosity by seeking to live in luxury or by failing to uphold Jehovah’s moral standards.​—See study note on 1Ti 5:3.

dead though she is living: That is, dead in a figurative sense.​—Compare Re 3:1; see study note on Eph 2:1.

dead in your trespasses and sins: In the Bible, death and life can be used in a figurative, or a spiritual, sense. Paul says that the former course of the Ephesian Christians made them “dead in [their] trespasses and sins.” One lexicon describes the figurative use of the Greek word for “dead” in this verse as a person’s “being so morally or spiritually deficient as to be in effect dead.” However, Paul shows that Jehovah could now view those spirit-anointed Christians as being alive, since they had repented of their sinful way of life on the basis of Jesus’ sacrifice.​—Eph 2:5; Col 2:13; see study notes on Lu 9:60; Joh 5:24, 25.

Give consideration to: Lit., “Honor.” The expression might also be rendered: “Keep on honoring.” Paul here instructs Timothy that widows, who are often impoverished and defenseless, should be treated with respect and be offered kind, loving support. Lexicons say that in this context, the word Paul uses for “give consideration” (or “honor”) may include material assistance. (Compare Mt 15:5, 6; Ac 28:10; see study note on 1Ti 5:17.) Many accounts in the Bible show that God loves and honors faithful widows. Examples include Naomi, Ruth, the widow of Zarephath, and Anna the prophetess.​—Ru 1:1-5; 2:10-13, 19, 20; 4:14, 15; 1Ki 17:8-24; Lu 2:36-38.

instructions: Or “commands.”​—See study note on 1Ti 1:5.

instruction: Or “mandate; order; command.” Paul is here referring to what he told Timothy earlier, namely, “to command certain ones” in the congregation “not to teach different doctrine, nor to pay attention to false stories.” (1Ti 1:3, 4) According to one lexicon, the word used here conveys the sense of “someth[ing] that must be done.” Paul uses this and related expressions several times in his letter.​—1Ti 1:18; 4:11; 5:7; 6:13, 17.

provide for: That is, provide materially for. Paul shows that family heads were expected to provide for their spouse and children to the extent that circumstances allowed. Also, some widowed parents or grandparents were unable to care for their own physical needs. In that case, their adult children were to do what they could to provide for them. At times, this may have involved anticipating future needs and making arrangements for care of the older ones. (Compare Joh 19:26, 27.) Paul shows that in addition to feeling obligated, Christians have an even greater reason for applying this admonition, namely, to please God and receive his approval.​—Ex 20:12; De 5:16; Mt 15:4-6.

for those who are his own, and especially for those who are members of his household: Of these two expressions, “those who are his own” is broader in meaning, referring to close relatives. The phrase “those who are members of his household” in this context refers to the members of a person’s immediate family who live under the same roof as the householder.

he has disowned the faith: The Christian faith embodies all that Christ and his inspired disciples taught. Jesus reaffirmed God’s command to “honor your father and your mother,” and he condemned those who neglected this obligation. (Ex 20:12; De 5:16; Mr 7:9-13) So a Christian cannot live up to his faith without caring for his family, including widowed parents or grandparents. If he deliberately neglected this duty, he would be disowning the faith​—in effect, turning his back on it. He would be worse than a person without faith, that is, an unbeliever who may care for his family out of natural affection.​—Ro 2:14, 15.

a person without faith: Some translations of the Christian Greek Scriptures into Hebrew use the wording “a person who denies (disowns) Jehovah.” However, since there is no indication that the divine name was used in the original Greek text, the New World Bible Translation Committee did not use it in the main text of this verse.​—See App. C.

A widow is to be put on the list: The Greek verb rendered “to be put on the list” was often used in its technical sense to denote official registrations. Apparently, the congregation had some organized arrangement to care for needy Christians, such as impoverished widows. Paul offers a general description of the Christian widows who should receive material help from the congregation and of those who should not.

not less than 60 years old: Paul here gives a figure that was commonly recognized in those times as the beginning of old age. At the age of 60, a widow was considered less likely to remarry and she was more likely to find it challenging to support herself financially.

washed the feet of holy ones: A person who washed the feet of guests rendered a kind and helpful service, since any visitors had likely walked on dusty roads in open sandals. Because washing the feet of others was considered a menial task, some felt that it was beneath them to perform this act of hospitality. (Lu 7:44) On the other hand, if a widow’s reputation for fine works included washing the feet of others, she showed a humble attitude, a disposition to serve. As a result, her fellow Christians would feel all the more inclined to help her in her time of need.​—Lu 6:38.

do not put younger widows on the list: Paul directed that the congregation should focus on assisting older widows who were exemplary in faith and faced the greatest need of material aid. In verses 11-15, he explains some reasons for showing caution in giving support to younger widows.​—See study note on 1Ti 5:12.

they have abandoned their first expression of faith: Or “they have abandoned their previous promise.” This expression may suggest that some younger widows in Ephesus had expressed a desire​—perhaps even made some kind of promise or commitment​—to remain single and serve Jehovah with full, undistracted devotion. (Compare 1Co 7:34.) In response, the congregation may have given them material assistance. However, some apparently changed their priorities. As Paul puts it, they allowed their sexual desires to “come between them and the Christ.” (1Ti 5:11) “At the same time,” Paul adds, they were showing other fleshly tendencies, such as becoming “not only unoccupied but also gossipers and meddlers in other people’s affairs.” (1Ti 5:13) So in verse 14, Paul gives further direction about how younger widows can protect themselves from spiritual harm.​—See study note on 1Ti 5:14.

they have abandoned their first expression of faith: Or “they have abandoned their previous promise.” This expression may suggest that some younger widows in Ephesus had expressed a desire​—perhaps even made some kind of promise or commitment​—to remain single and serve Jehovah with full, undistracted devotion. (Compare 1Co 7:34.) In response, the congregation may have given them material assistance. However, some apparently changed their priorities. As Paul puts it, they allowed their sexual desires to “come between them and the Christ.” (1Ti 5:11) “At the same time,” Paul adds, they were showing other fleshly tendencies, such as becoming “not only unoccupied but also gossipers and meddlers in other people’s affairs.” (1Ti 5:13) So in verse 14, Paul gives further direction about how younger widows can protect themselves from spiritual harm.​—See study note on 1Ti 5:14.

I desire the younger widows to marry: Paul recommends that younger widows get married and manage a household because that would be a protection for them. If they worked hard at caring for their family, they would more likely avoid conduct that is not exemplary, such as gossiping or meddling in the affairs of others. (1Ti 5:13; see study note on 1Ti 2:15.) They would also avoid the danger Paul mentions in verse 12, that of abandoning “their first expression of faith.”​—See study note on 1Ti 5:12.

gossipers: The Greek word used here is derived from a verb that means to “bubble up” and thus to “babble” or to “talk nonsense.” According to one reference work, such gossipers are “babbling out whatever might come into their minds.” Of itself, idle talk is not always bad. However, Paul speaks of harmful gossip. Some young widows were “talking about things they should not.”

she will be kept safe through childbearing: If a woman bore children, cared for them, and managed a household, she would be “kept safe” from becoming a gossiper and a meddler in other people’s affairs. (1Ti 5:11-15) Her hard work for her family, along with her “faith and love and holiness,” would keep her close to Jehovah.

they have abandoned their first expression of faith: Or “they have abandoned their previous promise.” This expression may suggest that some younger widows in Ephesus had expressed a desire​—perhaps even made some kind of promise or commitment​—to remain single and serve Jehovah with full, undistracted devotion. (Compare 1Co 7:34.) In response, the congregation may have given them material assistance. However, some apparently changed their priorities. As Paul puts it, they allowed their sexual desires to “come between them and the Christ.” (1Ti 5:11) “At the same time,” Paul adds, they were showing other fleshly tendencies, such as becoming “not only unoccupied but also gossipers and meddlers in other people’s affairs.” (1Ti 5:13) So in verse 14, Paul gives further direction about how younger widows can protect themselves from spiritual harm.​—See study note on 1Ti 5:14.

I desire the younger widows to marry: Paul recommends that younger widows get married and manage a household because that would be a protection for them. If they worked hard at caring for their family, they would more likely avoid conduct that is not exemplary, such as gossiping or meddling in the affairs of others. (1Ti 5:13; see study note on 1Ti 2:15.) They would also avoid the danger Paul mentions in verse 12, that of abandoning “their first expression of faith.”​—See study note on 1Ti 5:12.

have a share in the relief ministry: Paul uses the Greek noun di·a·ko·niʹa, here rendered “relief ministry.” The word is often used in the Bible to describe humble services performed out of love for others. It is significant that this Greek noun is used for the twofold ministry in which Christians share, the preaching work and the relief work. (See study note on Ac 11:29.) In this verse, Paul refers specifically to bringing relief to fellow Christians who are struck by hardship. (2Co 9:13; see study note on Ro 15:31.) The Macedonian congregations considered it a privilege to share in this relief work. Both aspects of the Christian ministry constitute “sacred service.”​—Ro 12:1, 6-8.

relatives who are widows: A Christian woman had an obligation to care for widows in her own family, such as her mother and grandmother. Her family might also include other widows who were closely related to her and who had no one else to assist them.

so that the congregation is not burdened: Widows who qualify for assistance in the congregation were to be viewed as precious servants of God. (1Ti 5:5, 9, 10) However, Paul says that the congregation should not provide material support to widows who have family members who could care for them; nor should it provide support for those who are not exemplary Christians. (1Ti 5:4, 6, 7, 11-15) If the congregation were to care for such unqualified widows, its funds and energies might be strained or even diverted from the preaching work and the relief ministry.​—See study note on 2Co 8:4.

those who are truly widows: Or “widows who are truly in need,” that is, with no one to support them.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Spiritually older, or mature, men shared the responsibility of leadership and administration in the cities of the ancient nation of Israel. Likewise, spiritually older, or mature, men served in the different Christian congregations in the first century C.E. This account about Paul meeting with the elders from Ephesus clearly shows that there was more than one elder in that congregation. The number of elders in each congregation depended on the number who qualified as spiritually mature men. (1Ti 3:1-7; Tit 1:5-8) When Paul wrote his first letter to Timothy, who likely lived in Ephesus at the time, he mentioned “the body of elders.”​—1Ti 1:3; 4:14.

Pay attention to: Or “Keep watch over.” The sheep in Jehovah’s flock are dear to him because he purchased them with the precious “blood of his own Son.” Jehovah could not have paid a higher price. Humble overseers, therefore, keep watch over the welfare of each member of the flock, bearing in mind how much Jehovah loves his sheep.​—1Pe 5:1-3.

the elders: Paul already had a strong personal connection with the congregation in Ephesus. (Ac 19:1, 8-10; 20:17, 31, 37, 38) He last met with the elders a few years earlier (c. 56 C.E.), toward the end of his third missionary tour. (See study note on Ac 20:17.) On that occasion, Paul stressed how important it is for overseers to shepherd the flock of God. (See study note on Ac 20:28.) Here Paul helps the congregation to see how they should view their hardworking elders.

preside in a fine way: The Greek term rendered “preside” literally means “to stand before.” (See study note on Ro 12:8.) In a figurative sense, elders were to stand before the congregation by taking the lead in teaching, protecting the flock from spiritual danger, and helping each individual to stay close to Jehovah. Similarly, fathers are spoken of as “presiding over” their household. (1Ti 3:4) They sometimes need to make final decisions and even rules about personal matters that affect their household. However, elders do not have the same authority that family heads have. (2Co 1:24; Ga 6:5) They modestly respect Christ as head by reflecting his personality, especially his humility, in dealing with the flock.​—Mt 20:24-28; Joh 13:13-16; Col 1:18.

worthy of double honor: All Christians are to honor and respect one another. (Ro 12:10; Php 2:3) But Paul here points out that they are to show double, or additional, honor to hardworking elders by cooperating with their direction and imitating their good example. (Heb 13:7, 17) The next verse, 1Ti 5:18, shows that “double honor” might include rendering needed material aid. This does not mean that elders should receive a salary, for Paul, setting the example, worked secularly to support himself, as he explained to the elders of the congregation in Ephesus.​—Ac 18:3; 20:17, 34; 1Co 4:16; 11:1; 1Th 2:6 and study note, 9.

seeking glory from men: As a humble minister endeavoring to imitate Christ, Paul may here have in mind Jesus’ similar expression: “I do not accept glory from men [or, “humans,” ftn.].” (Joh 5:41; 7:18; 1Co 11:1) Paul is not suggesting that it is wrong to show proper respect, or honor, to those in the congregation. (Compare Ro 12:10; 1Ti 5:17.) However, he refused to seek honor, prestige, fame, or praise from fellow humans.

the one who presides: Or “the one who takes the lead.” The Greek word pro·iʹste·mi literally means “to stand before (in front of)” in the sense of leading, conducting, directing, showing an interest in, and caring for others.

the scripture says to Pharaoh: In the words that follow, Paul quotes from Ex 9:16. The words are part of a message that Jehovah commanded Moses to tell Pharaoh of Egypt. (Ex 9:13-19) However, Paul personifies “the scripture,” writing as if the scripture itself spoke these words directly to Pharaoh. Paul uses a similar personification at Ro 3:19, where he says: “All the things the Law says, it addresses to those under the Law.” The use of this figure of speech in these contexts is appropriate because the Hebrew Scriptures, including the Law, were recognized as God’s word​—in effect, God was speaking. In a similar way, Jesus sometimes personified God’s holy spirit, saying that it “will teach” and “will bear witness.”​—Joh 14:26; 15:26.

Is it bulls that God is concerned about?: Paul asks this rhetorical question to make his point. He has just quoted the Mosaic Law where it says: “You must not muzzle a bull when it is threshing.” (De 25:4) Just as the working bull is entitled to feed on the grain it is threshing, so the Christian who shares spiritual things with others deserves material support. At 1Co 9:10, Paul says that the law at De 25:4 “was really written for our sakes.” He does not mean that Christians could disregard the divine principle of treating animals in a humane way. Rather, he means that if the principle applies with regard to animals at work, it applies with even greater force to humans at work​—especially to those who are laboring in God’s service.

discernment of inspired expressions: This phrase, which literally means “discernings of spirits,” refers to a miraculous understanding of inspired expressions. This gift likely included the ability to discern whether an expression was inspired of God or it originated from some other source. This ability was surely useful in protecting the congregation against false prophets. (2Co 11:3, 4; 1Jo 4:1) It would also have helped the apostles and elders in Jerusalem to determine which parts of the Law were still to be viewed as “necessary things” applicable to Christians. (Ac 15:19, 20, 28, 29) Christians also needed guidance to discern which letters and writings should be circulated among the congregations and to discern which would become part of the Bible canon. For example, indicating that some of Paul’s writings constituted part of the inspired Scriptures, the apostle Peter wrote that “the ignorant and unstable are twisting [Paul’s letters], as they do also the rest of the Scriptures.” (2Pe 3:16) We can be sure that the process of selecting which books to include in the Bible canon was guided by God’s spirit, doubtless using brothers who had this gift.​—2Ti 3:16; see Glossary, “Canon”; “Spirit.”

For the scripture says: Paul supports what he said in the preceding verse by using two quotations. (Compare Ro 9:17 and study note; 10:11.) The first is taken from De 25:4. (See also study note on 1Co 9:9.) The second may be an allusion to Le 19:13. However, it is also possible that Paul is here referring to a text in one of the Gospels. His wording is almost identical to what Jesus said as recorded at Lu 10:7. Luke wrote his Gospel about 56-58 C.E., and Paul apparently wrote this letter to Timothy sometime between 61 and 64 C.E. (Paul’s quote is also similar to the wording found at Mt 10:10, written c. 41 C.E.) Therefore, this may be an early example of a Bible writer’s quoting from a Gospel, confirming that it is inspired Scripture.​—Compare 1Co 9:14, where Paul refers to what the Lord Jesus commanded; see also study note on 1Co 12:10.

an older man: The context shows that the Greek word pre·sbyʹte·ros is here used in its literal sense, that of a man of advanced physical age in contrast with the “younger men” mentioned in the same verse. However, in other contexts the same term is used to refer to “the elders,” those who have authority and responsibility in the Christian congregation. (1Ti 5:17; Tit 1:5; see study note on Ac 11:30.) So if someone older than Timothy​—especially one serving as a fellow elder​—needed some correction, Timothy was to “appeal to him as a father.”

an accusation: An elder in the congregation might be accused of a serious violation of Scriptural standards; if substantiated, such an accusation would mean that he is not “irreprehensible.” (1Ti 3:2; Tit 1:5) In that case, he would no longer qualify to serve as an elder. Accusations involving serious sins might even lead to his being expelled from the congregation.​—1Co 5:13; 6:9, 10.

an older man: Or “an elder.” The Greek word used here, pre·sbyʹte·ros, can be understood to refer to a man of advanced physical age or to one having authority and responsibility in the Christian congregation.​—See study notes on Ac 20:17; 1Ti 5:1.

on the evidence of two or three witnesses: Under inspiration, Paul applies this standard from the Mosaic Law to a specific instance​—an elder is accused of a serious violation of God’s law. (De 17:6; 19:15) This standard served to protect a faithful elder from accusations made by an individual who might attempt to slander him. Such slander could rob an innocent elder of his good reputation and jeopardize his assignment to care for the congregation. However, if the accusation is substantiated by “two or three witnesses,” the body of elders would take disciplinary action.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Spiritually older, or mature, men shared the responsibility of leadership and administration in the cities of the ancient nation of Israel. Likewise, spiritually older, or mature, men served in the different Christian congregations in the first century C.E. This account about Paul meeting with the elders from Ephesus clearly shows that there was more than one elder in that congregation. The number of elders in each congregation depended on the number who qualified as spiritually mature men. (1Ti 3:1-7; Tit 1:5-8) When Paul wrote his first letter to Timothy, who likely lived in Ephesus at the time, he mentioned “the body of elders.”​—1Ti 1:3; 4:14.

Reprove: As used in the Bible, the Greek term rendered “reprove” often conveys the idea of convincing someone that he has erred. A reproof is given with the positive goal of moving a person to acknowledge and correct his mistake. One dictionary says that the word includes the meaning “‘to set right,’ namely, ‘to point away from sin to repentance.’” It is discipline that is intended to educate. At Joh 16:8, the same Greek word is rendered “give . . . convincing evidence.”

before all onlookers: Lit., “in the sight of all.” Paul apparently means that the reproof should be given before all who were aware of the sinful course. In some cases, that would include the entire congregation. In other cases, “all onlookers” could refer to a smaller group of people who were in some way affected by the wrongdoing or who knew of it. Some “onlookers” might be eyewitnesses to an event. For example, Lu 8:47 says that when Jesus healed a woman, she “declared before all [lit., “in the sight of all”] the people why she touched” Jesus. The wording and context indicate that she spoke in front of those who heard Jesus ask: “Who touched me?” There is no indication that she made this confession before everyone in the large crowd or in the city.​—Lu 8:43-47.

those who practice sin: The Greek verb meaning “to sin” is here in a form that describes continuous action. It suggests, not just a single sin, but a course of sin that is ongoing. Some other translations similarly read “those who are sinning” or “those who persist in sin.”

as a warning to the rest: Lit., “that the rest may have fear.” These words describe the purpose of a reproof given publicly, “before all onlookers.” “The rest” to whom Paul refers are the onlookers who are thus helped to have a healthy fear of sin. The reproof helps them to see the need to avoid sin and the steps that can lead to sin.

I solemnly charge you: This weighty phrase translates a single Greek verb. One lexicon defines it as “to exhort with authority in matters of extraordinary importance.” (The same verb occurs in the Septuagint, for example at 1Sa 8:9 and 2Ch 24:19.) Paul has just commented on how cases involving elders who are accused of wrongdoing should be handled; he then emphasizes the need to reprove those who practice sin. Because these matters are so serious, he charges Timothy before God and Christ Jesus, providing a sobering reminder that what takes place even in private discussion among appointed men is plainly visible to the highest authorities of all.​—Ro 2:16; Heb 4:13.

the chosen angels: Faithful angels are chosen by God to serve before him as his ministers, unlike the wicked angels that God has rejected. (Jude 6) Further, some faithful angels are chosen to protect God’s servants on earth, to oversee the preaching work, and to report to Jehovah and Jesus about what they observe.​—Heb 1:14; Re 14:6; see study note on Mt 18:10.

without any prejudice or partiality: Paul warns against two types of misjudgment. Prejudice involves judging a person negatively in advance. Partiality suggests showing a person excessive or undue favor, perhaps because of personal friendship.

their angels: In both the Hebrew Scriptures and the Christian Greek Scriptures, God’s servants are assured of the protection of Jehovah’s ever-present, invisible army of angels. (2Ki 6:15-17; Ps 34:7; 91:11; Ac 5:19; Heb 1:14) The original-language terms rendered “angel” have the basic meaning of “messenger.” (See study note on Joh 1:51.) Jesus’ statement about these little ones (namely, his disciples) and “their angels” does not necessarily mean that each devoted Christian has a special guardian angel assigned to him. But angels are looking out for the spiritual welfare of true Christians as a whole and take an active interest in each of Christ’s disciples.​—See study note on Ac 12:15.

Never lay your hands hastily on any man: Timothy had apparently been granted authority to appoint overseers by laying his hands on them. (See Glossary, “Lay hands on,” and study note on Ac 6:6.) Timothy was not to appoint any man “hastily”; he was to appoint a man only after carefully considering whether the man was truly qualified. (1Ti 3:1-7) Appointed men had considerable influence, so it was important that Timothy heed Paul’s counsel. Otherwise, Timothy could become a sharer in the sins of others, that is, bear a measure of responsibility for whatever wrongs an unqualified man might commit.

they laid their hands on them: In the Hebrew Scriptures, the laying on of hands was done either to a person or to an animal and had a variety of meanings. (Ge 48:14; Le 16:21; 24:14) In connection with humans, it was usually a gesture to indicate that the person was being recognized in a special way or designated for a special purpose. (Nu 8:10) For example, Moses laid his hand on Joshua as a way to acknowledge him as Moses’ successor. As a result, Joshua became “full of the spirit of wisdom” and was able to lead Israel properly. (De 34:9) In the account recorded here at Ac 6:6, the apostles laid their hands on the men whom they appointed to positions of responsibility. The apostles did so only after praying about the matter, showing that they wanted God’s guidance. Later, the members of a body of congregation elders appointed Timothy to a special position of service by laying their hands on him. (1Ti 4:14) Timothy too was authorized to appoint others by laying his hands on them, but only after he had carefully considered their qualifications.​—1Ti 5:22.

take a little wine: In Paul’s day, wine was known as an effective medicine. For example, it was used to relieve digestive problems and to treat wounds. (See study note on Lu 10:34.) In giving this advice, Paul showed a fatherly concern for Timothy, who was willing to persevere in God’s service despite his “frequent cases of sickness.” Both ancient and modern sources confirm the medicinal value of wine. Greek physician Hippocrates of Kos (c. 460-370 B.C.E.) recommended that as part of “the most reliable medicine,” “a little wine” be given to “a man whose constitution is not strong, but weaker than the average.” Aulus Cornelius Celsus, a Roman medical writer of the first century C.E., noted: “If anyone suffers from his stomach, . . . on an empty stomach he should not drink water but hot wine.”

bandaged his wounds, pouring oil and wine on them: The physician Luke here carefully records Jesus’ illustration, describing wound treatment that was consistent with the methods of the day. Both oil and wine were commonly used as household remedies to treat wounds. Oil was sometimes used to soften wounds (compare Isa 1:6), and wine has certain medicinal value as an antiseptic and mild disinfectant. Luke also describes how the wounds were bandaged, or bound, preventing further aggravation.