Bible Phrasing: 1 Timothy 5:22–6:2

The content of chapter 5 turns into personal lessons for Timothy and instruction for bondservants. The section ends with the summarizing phrase "teach and urge these things." The chapter breaks should be disregarded, since they interrupt the flow of thought in the text. The theme of this section seems to be the private/public displays of sin. Paul's overall lesson is simple: your private sins will find you out. 

First, notice Paul's admonition to Timothy about laying hands on others in a hasty manner. By hastily laying hands, Timothy may inadvertently take part in the sins of others. The earlier reference to "laying on of hands" in 1 Timothy 4:14 indicates that Paul has in view here Timothy's role in commissioning new leaders. In chapter 1, Paul's purpose for Timothy at Ephesus is to correct false teachers. Coupled with the descriptions in 1 Timothy 3, it is not outside the scope of Paul's plan to say that Timothy had at his disposal the authority to replace false teachers or appoint new teachers at the church of Ephesus. Paul's statement implies at least two corollaries: 1) "Timothy, arrive at the laying of hands slowly, by carefully vetting each candidate to ensure they meet the criteria," and 2) "Timothy, laying on of hands in a hasty manner, without careful vetting, may result in later discovery of sin, which will bring about judgment." The latter corollary is connected to verse 24.

The statement at the end of verse 22 forms the basis for Paul's instruction on the makeshift remedy. Apparently, Timothy was plagued with frequent ailments that stemmed from his chronic stomach problem. In response, Paul advises Timothy to drink a little wine and not only water. Timothy's source of water may have been contaminated; but we do not know that for certain. It is more likely that Paul is implying that in addition to water, Timothy should drink a little wine. In any case, the implication of the passage is that drinking a little wine for the sake of chronic stomach ailments is permissible and compatible with the requirement to keep one's self pure. In 1 Timothy 3:8, Paul highlights that indulging in much wine may disqualify a candidate from leadership. Paul also does not advocate abstinence from wine, as perhaps some false teachers did (1 Timothy 4:3). Here, then, 1 Timothy strikes a simple balance between the age-old debate on drinking in ministry: a little wine is fine, too much is malign. 

Verses 24 and 25 flow naturally out of verses 22 and 23. Paul makes the observation that some peoples' sins are so obvious that their inevitable trajectory is judgment. And yet, even the sins of some people who are not so obviously sinful eventually appear. Similarly, what can be said about sinful acts can also be applied to good works. Paul's lessons to Timothy on leadership selection are clear: be careful about laying hands on leaders who have not been carefully vetted. In time, people may prove to lead such sinful lives that their end is judgment. The corollary is also true: in time, people may prove to lead lives of good works that may prove their worth as leaders. Even a practical matter such as alcohol consumption can indicate the impact of a person's life on church leadership. 

The final section transitions to the third group of Paul's instruction: slaves. (The first two being widows and elders). It is not clear whether Paul's instruction on slaves addresses a specific situation at Ephesus or whether it is general. In any case, Paul's main admonition is for slaves to respect their earthly masters, whether believing or unbelieving. 

Verse 6:1 deals with the believing bondservant's regard for masters, in general. Believing bondservants should treat their masters as worthy of all honor for two reasons. First, when bondservants honor their masters, they are honoring the name of God. Secondly, when bondservants honor their masters, they are honoring the teaching of Paul and Timothy, who were sent by God. Ultimately, Paul's concern is that bondservants express honor to God and his teaching through a practical connection point, that is, their earthly masters. In other words, God's plan for bondservants is their adherence to the chain of authority placed on their lives. This is the way they may glorify God and honor his teaching. 

If that is true in a general sense between believing bondservants and their masters, how much more important is a bondservant's respectful conduct toward their master when their masters are believing? In verse 6:2, Paul dismisses the notion that a believing bondservant may treat their believing master with less respect on the grounds that they are brothers. Notice that Paul holds in tact the authority structure (Master over Bondservant) between believers and requires strict adherence by the bondservant to this earthly relationship. In fact, Paul heightens the responsibility of the bondservant in this unique authority structure between believers: "rather they must all the better." 

Whereas believing bondservants may think they can get away with disrespecting their believing masters because they are brothers, Paul argues (on the same grounds!) that the brotherhood believing bondservants and masters share should spur on greater service on the part of the bondservant. Believing bondservants respect their believing masters not in spite of their brotherhood but because of their brotherhood. 

Elsewhere, Paul writes to a believing master named Philemon, defending his runaway slave, Onesimus. Onesimus had run away from Philemon, met Paul and became a believer. Paul returns Onesimus to his believing master, in order to uphold the authority structures between believers (Philemon 1:8–16). While the fate of Onesimus is unknown, Paul undoubtedly believed that Onesimus, having become a believer, would now be an even better slave to Philemon because of their brotherhood (Philemon 1:15–17). Paul's appeal to Philemon also shows that Paul expects believing masters to show a tremendous amount of grace to their slaves and to treat believing slaves as dear brothers (Philemon 1:21).