| Barnes' Notes on the Bible Drink no longer water - There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this: Paul appears to have been suddenly impressed with the thought - a thought which is very likely to come over a man who is writing on the duties of the ministry - of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labor, care, and anxiety. The labors enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth; he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with his water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life; compare Matthew 10:23. The phrase, "drink no longer water," is equivalent to, "drink not water only;" see numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament. But use a little wine - Mingled with the water - the common method of drinking wine in the East; see Robinson's Bibliotheca Sacra, 1:512, 513. For thy stomach's sake - It was not for the pleasure to be derived from the use of wine, or because it would produce hilarity or excitement, but solely because it was regarded as necessary for the promotion of health; that is, as a medicine. And thine often infirmities - ἀσθενείας astheneias - Weaknesses or sicknesses. The word would include all infirmities of body, but seems to refer here to some attacks of sickness to which Timothy was liable, or to some feebleness of constitution; but beyond this we have no information in regard to the nature of his maladies. In view of this passage, and as a further explanation of it, we may make the following remarks: (1) The use of wine, and of all intoxicating drinks, was solemnly forbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties; Leviticus 10:9-10. The same was the case among the Egyptian priests. Clarke; compare notes on 1 Timothy 3:3. It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the Christian dispensation. The natural feeling would be, and not improperly, that a Christian minister should not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish law remained the same - "that ye may put difference between holy and unholy, and clean and unclean." (2) it is evident from this passage that Timothy usually drank water only, or that, in modern language, he was a "tee-totaller." He was, evidently, not in the habit of drinking wine, or he could not have been exhorted to do it. (3) he must have been a remarkably temperate youth to have required the authority of an apostle to induce him to drink even a little wine; see Doddridge. There are few young men so temperate as to require such an authority to induce them to do it. (4) the exhortation extended only to a very moderate use of wine. It was not to drink it freely; it was not to drink it at the tables of the rich and the great, or in the social circle; it was not even to drink it by itself; it was to use "a little," mingled with water - for this was the usual method; see Athaeneus, Deipno. lib. 9: x. 100:7. (5) it was not as a common drink, but the exhortation or command extends only to its use as a medicine. All the use which can be legitimately made of this injunction - whatever conclusion may be drawn from other precepts - is, that it is proper to use a small quantity of wine for medicinal purposes. (6) there are many ministers of the gospel, now, alas! to whom under no circumstances could an apostle apply this exhortation - "Drink no longer water only." They would ask, with surprise, what he meant? whether he intended it in irony, and for banter - for they need no apostolic command to drink wine. Or if he should address to them the exhortation, "use a little wine," they could regard it only as a reproof for their usual habit of drinking much. To many, the exhortation would be appropriate, if they ought to use wine at all, only because they are in the habit of using so much that it would be proper to restrain them to a much smaller quantity. (7) this whole passage is one of great value to the cause of temperance. Timothy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favored the general habit, and only asked him to depart in some small degree from it, in order that he might restore and preserve his health. So far, and no further, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasing and demoralizing sin of intemperance.
Clarke's Commentary on the BibleDrink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Leviticus 10:9; Ezekiel 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ' ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ' ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor." From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking." From 1 Timothy 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Acts 16:1), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors. As Timothy's life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice. 1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy. 2. There was no person at Ephesus fit to do this work but Timothy. 3. Timothy could not continue to do it if he followed his present mode of abstemiousness. 4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.
Gill's Exposition of the Entire BibleDrink no longer water,.... Though it was commendable in him to keep under his body, as the apostle did, by abstemious living, and not pamper the flesh and encourage the lusts of it, and so preserve purity and chastity; yet it was proper that he should take care of his health, that it was not impaired by too much severity, and so he be incapable of doing the work of the Lord. And it seems by this, that his long and only use of water for his drink had been prejudicial to his health: wherefore the following advice was judged proper: but use a little wine; some, by "a little wine", understand not the quantity, but the quality of the wine; a thin, small, weak wine, or wine mixed with water; and so the Ethiopic version renders the words, "drink no more simple water", (or water only,) "but mix a little wine"; though rather the quantity is intended, and which is mentioned. Not as though there was any danger of Timothy's running into an excess of drinking; but for the sake of others, lest they should abuse such a direction, to indulge themselves in an excessive way; and chiefly to prevent the scoffs of profane persons; who otherwise would have insinuated that the apostle indulged intemperance and excess: whereas this advice to the use of wine, was not for pleasure, and for the satisfying of the flesh, but for health, for thy stomach's sake; to help digestion, and to remove the disorders which might attend it: the Ethiopic version renders it, "for the pain of the liver", and "for thy perpetual disease"; which last might be a pain in his head, arising from the disorder of his stomach: the last clause we render, and thine often infirmities; or weaknesses of body, occasioned by hard studies, frequent ministrations, and indefatigable pains and labours he endured in spreading the Gospel of Christ.
Vincent's Word StudiesDrink no longer water (μηκέτι ὑδροπότει) The verb N.T.o. olxx. Rend. be no longer a drinker of water. Timothy is not enjoined to abstain from water, but is bidden not to be a water-drinker, entirely abstaining from wine. The kindred noun ὑδροπότης is used by Greek comic writers to denote a mean-spirited person. See Aristoph. Knights, 319. But use a little wine (ἀλλὰ οἴνῳ ὀλίγῳ χρῶ) The reverse antithesis appears in Hdt. i. 171, of the Persians: οὐκ οἴνῳ διαχρέονται ἀλλ' ὑδροποτέουσι they do not indulge in wine but are water-drinkers. Comp. Plato, Repub. 561 C, τοτὲ μεν μεθύων - αὖθις δὲ ὑδροποτῶν sometimes he is drunk - then he is for total-abstinence. With a little wine comp. much wine, 1 Timothy 3:8; Titus 2:3. For thy stomach's sake (διὰ στόμαχον) Στόμαχος N.T.o. olxx. The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1 Timothy 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence. Observe that οἶνος here, as everywhere else, means wine, fermented and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers "unfermented wine." Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities. Thine often infirmities (τὰς πυκνάς σου ἀσθενείας) This use of often as an adjective appears in earlier English. So Chaucer: "Ofte sythes" or "tymes ofte," many times. Shakespeare: "In which my often rumination wraps me in a most humorous sadness" (As you like it, IV. i. 19). And Ben Jonson: "The jolly wassal walks the often round." The Forest, iii. Even Tennyson: "Wrench'd or broken limb - an often chance In those brain-stunning shocks and tourney-falls." continued...
Geneva Study Bible{19} Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. (19) The sixth rule: let the elders have consideration for their health, in their diet.
People's New Testament 5:23 Drink no longer water, but use a little wine for thy stomach's sake. I suppose the thought of Timothy's trials called to mind a sense of his physical condition. Hence, he gives a medical prescription. The water of that region is not good. The writer well remembers a fearfully sick day that he passed at Ephesus in 1889, due to the water. Paul, hence, advises that instead, he try the light wines, with only the smallest percentage of alcohol. And thine often infirmities. The prescription is not of a beverage, but of a remedy for an invalid.
Jamieson-Fausset-Brown Bible Commentary23. no longer-as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (1Ti 3:3, 8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on [2481]1Ti 4:8; compare the Nazarene vow, Nu 6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on [2482]1Co 16:10, 11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.
Matthew Henry's Concise Commentary5:17-25 Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.
Matthew Henry's Whole Bible CommentaryVerses 17-25 Here are directions, I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (v. 17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deu. 25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mt. 10:10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (1 Co. 9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day. II. Concerning the accusation of ministers (v. 19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (v. 20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly." Or "those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear." Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly. III. Concerning the ordination of ministers (v. 22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours. IV. Concerning absolution, to which v. 24, 25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, etc. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure.-Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts. V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, v. 21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, etc. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Prov. 31:6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness. |
