corner graphic   Hi,    
ver. 2.0.19.11.12
Finding the new version too difficult to understand? Go to classic.studylight.org/

Bible Commentaries

Ironside's Notes on Selected Books
1 Timothy 5

 

 

Other Authors
Verses 1-16

Chapter 11 The Church's Responsibility in Temporal Things

1 Timothy 5:1-16

Rebuke not an elder, but intreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters, with all purity. Honour widows that are widows indeed. But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. And these things give in charge, that they may be blameless. But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. Let not a widow be taken into the number under threescore years old, having been the wife of one man, 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. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan. If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed, (vv. 1-16)

We hear a great deal today in many quarters about the Social Gospel, and by that is meant the implication that the one great business of the church of God in the world is to try to better the temporal circumstances of those among whom it ministers. Many churches have given up, to a large extent, the preaching of the gospel of Christ in order to devote themselves to this Social Gospel. There should be no question as to the fact that from the earliest days of the church, immediately following Pentecost, Christians did recognize that they had a responsibility to those among them who were in need and distress. We are told in Galatians 6:10, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” But our great business is to go into all the world and preach the gospel. The Lord Himself gives gifts to teach and preach that the church may be built up in the things of God.

As Christians go on with the Lord, they will recognize their duty toward those in less comfortable circumstances than themselves. In other passages of the New Testament we have emphasized for us our responsibility as Christians to think of the needy and the suffering.

I remember years ago when working among the Navaho Indians in the southwest down in Arizona and New Mexico, we were having a workers’ conference at one time. There came out from the East a representative of one of the larger denominations which was given to a great extent to this so-called “Social Gospel.” He was speaking one afternoon, and said that he had been shocked as he traveled over the reservation and saw something of the filth and poverty in which many of the Indians lived. Turning to one of the missionaries he said, “My brother, I think your first responsibility is to teach these people the use of soap and water and a toothbrush, and the use of vermin-destroying fluids of some kind or another. You will never be able to make Christians out of them until you show them how to improve their homes and teach them to value cleanliness and decency.”

When the man sat down, one of the young Navaho preachers got up and said something like this: “I was very much interested in what our friend from the East had to say. I never thought our responsibility was to go about and preach a gospel of soap and water. I thought it was to carry the gospel of the cleansing blood of Christ. But after we get one of our Navaho people saved, if he has been used to living in filth, when we go back to visit him we find things are all changed. When they get cleaned up inside then they want things clean outside.” He added, “I don’t want to take issue with our friend who has come to visit us, but I think he is putting the cart before the horse when he insists on the Social Gospel first instead of the gospel of the grace of God.”

Now that young Navaho was right. Many of us with years of experience have observed that there is nothing that changes the outward circumstances of people like having them get right with God in their hearts. But on the other hand, when we do get right with God, we ought to remember that we do have certain social responsibilities.

By the way, while I am speaking of this, let me add one other testimony to that of the Navaho. Many years ago when I was a Salvation Army officer we had gathered for an officers’ council-that is what others would call a ministerial association-and General William Booth himself was addressing us. He talked about the social program that he had proposed in a book that had just then been published titled In Darkest England and the Way Out. General Booth said, “My Comrades, never allow yourselves to put social work before the gospel of the grace of God.” Then to illustrate what he meant he said, “Take a man who has ruined himself by strong drink, has become a confirmed drunkard, beggared his family so that his wife has been separated from him, and his children are in orphan homes. He is just a common drunkard on the street. Take that man and sober him up, get him to sign the pledge and promise never to take another drink, move him out into the country in a new environment, settle him down in a little cottage, teach him a trade if he does not know one, bring back his wife and children, make his home a comfortable one, and then let him die in his sin and go to hell at last! Really it is not worthwhile, and I for one would not attempt it.”

That was General Booth speaking. He was emphasizing the mistake of meeting the physical needs of people rather than the spiritual needs. First of all, get men right with God and other things will follow in due order.

In our epistle the Apostle is putting before Timothy some principles for the church of God. First we have three verses that deal with the matter of Christian courtesy. “Rebuke not an elder, but intreat him as a father; and the younger men as brethren; the elder women as mothers; the younger as sisters, with all purity. Honour widows that are widows indeed.” The Christian company was necessarily separated from the world without. When a person became a child of God in those days, he was soon outside the synagogue if a Jew and outside the fellowship of idolatry if a Gentile. These Christians were brought together in very intimate association, and their communion one with another was most precious and intense. But there is always the possibility that when people are thus linked together that they will forget that natural courtesy that should be shown to one another. The Spirit of God stresses the importance of this.

“Rebuke not an elder.” I take it he does not mean an official elder, because he contrasts an elder man with a younger man. He means: Do not rebuke one advanced in years. If such an one needs a word of admonition, go to him in a kindly manner and speak to him as one would speak to a father. But never, as a young man, upbraid an older man, because if you do it will only show your own ill-breeding and your lack of subjection to the Spirit of God. Deal with younger men as brethren. Timothy was a preacher of the Word. He was to look at all younger men in the fellowship as brothers in Christ and treat them as such. He was not to take a place of authority among them, domineering over them, but he was to seek to work with them as on one common level and recognize them as brothers in Christ.

He was to esteem older women as he would his own mother. What a beautiful ideal! He was to look upon a lady who had grown old in the service of the Lord with the same reverent feeling that he would look upon the countenance of his own mother and be ready to help her in any way he could. He was to treat younger women as though they were his sisters, with all purity. That is, never to act toward any young woman in a way he would not like some other man to behave to his own sister.

Widows who had lost their companions and perhaps were left without any visible means of support were to be honored because of the place they held. Homes such as are in operation today to shelter those who have no means of support were not known at that time, and the church had a special responsibility toward the widows for whom no provision had been made. The church still has a definite duty to fulfill to those of its own who are left in poverty and distress because of the decease of their natural providers.

On the other hand, relatives are never to turn over the care of widows to the church if they, themselves, are able to look after these widows. “But if any widow have children or nephews [the word translated nephews really means “descendants”], let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God.” If there is an aged sister left a widow and she has sons or daughters or other descendants, they are to understand that they are morally responsible to keep her. They are not to turn her over to some institution to look after her.

The Jews have a very interesting story that they tell of a young Jew who had the responsibility to care for his aged father. The young man married, and his wife was very proud and greatly resented having the care of her father-in-law in the home and having part of their money go to his support. So she was constantly nagging her husband, begging him to send the old gentleman to the Poor Farm. Finally the young man turned to his father and said, “Father, I shall have to take you to the Poor Farm.” The old man wept and pleaded, saying, “My dear boy, I am already seventy-six years of age. Please care for me a few years or months longer. I don’t want to die in the Poor Farm.” But the young man said, “You will have to come with me.” So he placed his hand on the old man’s arm, and they started down the road. On they went, the young man dragging his father by force while the old gentleman complained until they got to a certain tree. Then the old man stopped and said, “No! No! No! I will not go any farther. I didn’t drag my father any farther than this tree!” Is not the lesson plain?

If you are not gracious and kind to the old, the day may come when you yourself will be old and you will reap as you sow. We who can do so are to care for our older relatives. This is just ordinary Christianity in action.

“Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.” That is, one who has been bereft of her husband in advanced age and feels her loss, but trusts in God and spends much time before Him in prayer is a blessing to the entire Christian community to which she belongs.

On the other hand, there are some widows who seem almost glad to have their liberty, and when the husband is dead they rejoice in their freedom. They give themselves to folly and pleasure. So we read, “But she that liveth in pleasure is dead while she liveth.” The church has no responsibility to support widows of that kind, and they themselves will have to answer to God for their careless behavior. Notice those words. They apply not only to careless widows but also to anyone else living in pleasure: “dead while she liveth!” The only right life is the life lived to the glory of God.

“And these things give in charge, that they may be blameless.” Again the Apostle stresses the responsibility of those who have others dependent upon them.

“But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.” That is a serious word for anyone who refuses to labor and properly take care of wife or children or others dependent upon him. No matter what kind of religious profession a man makes, he has denied the faith and is worse than an utter unbeliever if he neglects his family and leaves them in want when by proper care he could meet their needs.

In the early church certain arrangements were made to provide for these widows. We see this in the sixth chapter of Acts. You remember the first murmuring in the church occurred because of some of the widows of the Greek-speaking Jews complained that they were not as well cared for as the widows of the Palestinian Jews, and that led to the appointment of the seven deacons to handle the distribution of the funds for this purpose.

The Apostle says, “Let not a widow be taken into the number under threescore years old, having been the wife of one man, 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.” It was these things that entitled a widow to the charity of the church: sixty years of age, presumably unable to earn her own living, a consistent record in the past-that is, she cared for strangers when she had a husband and a home. “If she have washed the saints’ feet.” It was an Oriental way of saying, “If she has been hospitable.” It was a custom in that time, when one wearing sandals entered a home, a servant would bring water, remove the sandals, and bathe the travel-worn feet of the visitor. If the widow had done all these things for the comfort and cheer of her guests, then she certainly was entitled to the care of the church in the time of her bereavement and poverty.

“But the younger widows refuse.” They presumably were able to earn their own living. It was not expected that the church should assume responsibility toward them. If so, it would have encouraged them in idleness. They would not have found it necessary to become employed in any useful calling. “For when they have begun to wax wanton against Christ, they will marry.” In this way they might have brought discredit upon the church of God. God said to Israel, “Why gaddest thou about so much to change thy way?” (Jeremiah 2:36). These young widows, if they had no responsibility, would be in danger of wandering about from house to house. Not only would they be idle, but they might also become tattlers and busybodies, carrying tales from one home to another. When people have nothing else to do they generally set their tongues working overtime. “The tongue is a little member, and boasteth great things” (James 3:5). To avoid idle gossip the younger widows should be gainfully employed.

“I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.” He had evidently heard of some in the church who had thus gone astray.

As he closes this section, Paul again points out the responsibility of the relatives to care for aging widows. “If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.” It is just another way of saying, “There will be plenty of people needing the help of their brethren and sisters in Christ, and therefore let those who should care for any who are in such needy circumstances take charge of these distressed ones and not put a needless burden on the church of God.” This was God’s order in the early church, and it is still His order today. It is the business of the church to consider the poor and needy and minister to them as far as it can. On the other hand, it is but right that the members of a family provide for the needs of those related to them, if they can do so, and relieve the church of this additional load.

As children of God we are never to be selfish or stingy in ministering to those who are in poverty and distress. But we are not to encourage laziness, nor should the church be held accountable to support those whose own children can assume their care.

 

 

 


Verses 17-25

Chapter 12 Light on Life's Duties

1 Timothy 5:17-25

Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities. Some men’s sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid. (vv. 17-25)

Continuing his exhortations to Timothy, Paul speaks again of elders, and here dwells on the respect due them. Those who are qualified to lead the people of God in this way and who have the responsibility of shepherding the flock of Christ should never be treated rudely or looked upon with contempt. Those who manifest particular administrative ability are to be counted worthy of double honor, or as the marginal note puts it, of “double reverence.”

While we see no scriptural authority for giving the title of “reverend” to a minister of the gospel, as is commonly done in Christendom, yet it is evident that this particular Scripture may have seemed to some to give sufficient authorization for the custom. For if the elders, who ruled well, are to be counted worthy of double reverence, then those not so distinguished are still to be revered. But it is worthy to note that, in our English Bibles at least, it is only God Himself to whom the title “reverend” is applied. In Psalms 111:9 we read, “Holy and reverend is his name.” The Hebrew word so rendered is found many times in the Old Testament, however, and is often translated “dreadful,” or “terrible.”

Charles H. Spurgeon, who himself repudiated any such title, though a worthy minister of Christ, declared that if one sought the origin of this practice he would have to go back to Roman Row in “Vanity Fair.” He used to say ironically that if one minister should designate himself as the Reverend Mr. So-and-So, k would be just as correct for others to speak of themselves as the Dreadful or Terrible.

While recognizing all this, we need to remember that those whom God honors should be honored by us, and any leader who manifests true godliness in his life and is characterized by marked ability to administer the affairs of the church of God is worthy of reverence, “especially they who labour,” Paul tells us, “in the word and doctrine.” By so speaking he makes it clear that all elders were not necessarily preachers or teachers. Some were, but this was a special gift of God. In support of what he had just written Paul cites the Old Testament Scripture, “Thou shalt not muzzle the ox when he treadeth out the corn” (Deuteronomy 25:4). This links with, “The labourer is worthy of his reward.” When threshing was done by oxen it would have been cruel indeed to have refused the due portion of grain to the hard-working, patient animals who were thus employed. And so as God’s servants give themselves to earnest labor on behalf of others, it is only right that such labor be recognized and they themselves respected and, where necessary, properly supported. This is a principle laid down elsewhere in the New Testament (Luke 10:7), and to which God’s people may well take heed.

The next admonition has to do with charges of irregular behavior, or even of sinful actions in connection with one who is thus recognized as a servant of Christ. It is sad indeed when people thoughtlessly and often willfully spread evil stories about a servant of Christ without ever making any investigation and when others give heed to these without seeking corroboration. It is sadder still if anyone brings a charge of misconduct against an elder unless the charge is substantiated by other witnesses. Then, indeed, if the accusation is proven to be true, the office of the offender must not be allowed to shield him from blame. On the contrary, Paul writes, “Them that sin rebuke before all, that others also may fear.” The greater one’s responsibility, the more careful he needs to be as to his personal character and behavior. No elder, however able and gifted, should attempt to shield himself from blame simply because of his office. The very fact that he serves the church in such a capacity makes him all the more accountable to live for God before the people whom he endeavors to instruct in holy things, or whom he seeks to guide.

If assemblies of God everywhere would keep these admonitions in mind, they would be saved from a great deal of sorrow and dissension. Where God’s servants are recognized as His representatives, and their ministry is properly valued and their advice followed, blessing will result for the whole church. Where a spirit of independence and insubordination prevails, and believers generally look with indifference or even contempt upon those appointed by God to have the rule over them, who must give account for their souls at the judgment seat of Christ, the results are likely to be most disastrous.

It seems difficult for many of us to keep from extremes. We are inclined to overvalue those who minister the Word of God and bear rule in the church, and to look upon them as though above all criticism. Or, where a spirit of individualism prevails, we are inclined to undervalue God’s servants and treat them somewhat as Korah, Dathan, and Abiram sought to treat Moses and Aaron in the wilderness, when they said, “Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them” (Numbers 16:3). They failed to recognize the fact that it is God Himself who appoints and qualifies leaders or shepherds over His flock. These should be given proper deference, not in the sense of looking upon them as a priestly class who come in between the people of God and their Lord, but rather as the expression of God’s goodness in caring for and shepherding His people as they go through the wilderness of this world.

It is a very sad thing when parents set the example before their children of belittling God’s servants by calling attention, perhaps, to mistakes in interpretation of the Word, or ridiculing certain characteristic habits on the platform or elsewhere. These things naturally lead the children to think less of those who are seeking to help them, and so make it harder to reach them with the Word. Children should be taught to look upon the elders and ministers of Christ as servants of God, whose great concern is their eternal blessing. If parents will collaborate in this instead of detracting from the usefulness of a servant of God, they will help him to accomplish more than he could otherwise.

Concerning receiving accusations against an elder without full proof, may I refer to a somewhat amusing incident that I ran across lately. In a certain church bulletin that came to my hand I read the following statement from the pastor of a little church.

He said, “I have learned that a story is being rather widely circulated that on a recent occasion I forbade my wife to attend the services of another church, which were of a highly emotional character. When she refused to obey me and attended without my permission, I went to that church and dragged her out by the hair of the head, and beat her so severely that she had to be sent to the hospital. I feel it necessary to make a statement in regard to this story. In the first place, I never forbade my wife to attend any services to which she might wish to go. I have left her at perfect liberty to do as she pleases in matters of this kind. In the second place, I did not drag her by the hair of the head from such a service, nor did I beat her when I brought her home. In the third place, she was not so badly hurt that she had to be sent to a hospital, and she is not in the hospital now. And in the fourth place, as some of you know perhaps, I have never been married, so I have no wife to whom any of these things could apply.”

It is very easy to start a false story going, and by the time it has passed through the lips of several persons it can ruin the testimony of the most devoted man of God. Mr. Moody used to say that a lie gets halfway around the world before truth gets its boots on to pursue it.

In verse 21 the Apostle lays another important charge upon Timothy, which has a wide application at all times. “I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.” The expression, “the elect angels,” may cause some to wonder why these holy beings should be brought in here, but there are other Scripture passages that show that angels are learning the wisdom of God in us. They behold what is going on in the church on earth. Doubtless they rejoice when they see God’s Word being honored, and His people walking before Him in unity and in holiness of life. So the Apostle links them here with God Himself and our Lord Jesus Christ, as he charges Timothy to observe the things concerning which he has admonished him. The charge is surely not for Timothy alone, but is for all who have to do with government in the house of God here on earth. Nothing should be done out of deference to some favored few or to win the approval of certain individuals, but all should be done faithfully for the blessing of the church as a whole.

The next admonition is of great importance, particularly in days such as these in which our lot is cast, when one finds so many men going about through the country professing to be servants of Christ, perhaps representing some particular organization in which they are endeavoring to interest others in order to raise funds for the support of their work. Men like these have no right to expect to be taken into the fellowship of God’s people and given endorsement simply on their own recommendation. Only too often churches have been altogether too gullible in receiving such men without making the slightest inquiry to find out their true standing, or from whence they come. It turns out often that such men represent themselves only and the money they raise is but for their own comfort and enrichment.

So Paul lays down the definite injunction: “Lay hands suddenly on no man.” It is far better to make inquiry before taking up with a stranger than to find out afterward that he was utterly unworthy of confidence. It is quite possible to become so entangled as to be actually responsible, in measure at least, for the failures of unfaithful workers and false teachers. So the Apostle adds, “Neither be partakers of other man’s sins: keep thyself pure.”

In writing to the elect lady in his Second Epistle, John says, “If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds” (vv. 10-11). If we remembered that God holds us responsible for assisting and sustaining those who are unfaithful to His truth and whose behavior and teachings are of a subversive character, it would make us more careful to heed these words.

Verse 23 is the favorite text of practically every old drunkard who knows anything of the Scriptures. I would not dare attempt to say how many times this passage has been quoted to me by inebriates seeking to justify their indulgences in alcoholic liquor. “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.” It is certainly a great mistake to take advice such as this and apply it as though spoken to everyone under all circumstances. Evidently Timothy was suffering from digestive disturbances brought about, no doubt, by the intensely alkaline water found in some parts of the lands through which he traveled. The native wines of that time, which were quite different from the wines we have today, were calculated to correct this condition, at least to some extent. So Paul prescribed a little wine, which is a far different thing to convivial drinking of intoxicating liquor. This is a prescription authorizing the use of the wine as a medicine not as a beverage. If the circumstances be the same, it is perfectly right and proper to follow the prescription, but one should be careful not to use a passage like this as license for carelessness in the use of strong drink of any kind.

Proverbs 23:31-32 says, “Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder.” There can be no mistake here as to the teaching of the Word of God in regard to the use of wine as a beverage. Generally speaking, it would be better to consult a good Christian physician before acting on Paul’s advice to Timothy, lest one aggravate his symptoms instead of alleviating them.

In the closing verses of this section we have something extremely solemn. We are told that, “Some men’s sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.”

These words might seem to require very little comment, and yet it is well to press them home upon our own hearts and consciences. “Some men’s sins are open beforehand, going before to judgment.” That poor drunkard staggering down the street needs no one to proclaim him as a sinner. His behavior makes manifest his moral condition. His sins are open, going before to judgment. Anyone can recognize them. The licentious libertine soon bears in his body the evidence of his loose living. Men cannot indulge in pernicious habits without their very appearance advertising their guilt. Their evil behavior is manifested by every step taken; their sins are evidenced to all. And judgment falls, in measure at least, upon them even in this world, as we read in Romans 1:27, “Receiving in themselves that recompence of their error which was meet.”

Others may be just as wicked and just as godless along other lines, but their sins are not of the character that affect their bodies to any great extent, and so they are able to cover them up. They often go through life hiding their wickedness under a pretense of piety, but the day will come when all their sins will be manifest. When they leave this world they will find that those sins have followed them to the judgment bar of God, and every transgression and disobedience will receive a just recompense of reward. “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Galatians 6:7-8).

We have the other side in verse 25: “The good works of some are manifest beforehand.” There are those who have abundant opportunity to do good to others, and they take advantage of it and are lavish in their efforts to bless and help their fellows. It is impossible to hide such philanthropy, however modest the individuals themselves may be who thus delight in assisting the poor and needy. They are rich in good works, and what wealth this is! Who would not like to be rich in this sense! But there are other quiet, timid souls who long to be a blessing and help to their fellows, but who are not so circumstanced that they can do all they desire along these lines. Nevertheless, they live their quiet, humble lives in the fear of the Lord, seeking to do the will of God. When the day of manifestation comes and all believers stand at the judgment seat of Christ, everything will come out, and the Lord will reward everyone according to his own works. He will give His own estimate of all that has been done for Him. Those who were not always able to carry out the desires of their hearts will hear Him say in that day, as He said to David of old, “Thou didst well that it was in thine heart” (1 Kings 8:18).

What comfort this should be to any of God’s beloved people who have felt themselves hampered all their lives because poverty and straitened circumstances kept them from doing much that it was in their hearts to accomplish for Christ! How blessed to know that He estimates everything aright, and in that day His “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord,” will be spoken to all who have sought to honor Him in this scene.

 

 

 

 


Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography Information
Ironside, H. A. "Commentary on 1 Timothy 5:4". Ironside's Notes on Selected Books. https://www.studylight.org/commentaries/isn/1-timothy-5.html. 1914.

Lectionary Calendar
Tuesday, November 12th, 2019
the Week of Proper 27 / Ordinary 32
ADVERTISEMENT
Commentary Navigator
Search This Commentary
Enter query in the box below
ADVERTISEMENT
To report dead links, typos, or html errors or suggestions about making these resources more useful use our convenient contact form
Powered by Lightspeed Technology