1 Timothy 5:22. The exhortation in this verse: χεῖρας ταχέως μηδενὶ ἐπιτίθει, is not defined further. In the N. T. the laying on of hands is mentioned on various occasions; thus specially in healing the sick (whether by Christ or His disciples), in bestowing the divine blessing (Matthew 19:13; Matthew 19:15), in imparting the Holy Spirit (Acts 8:17), in appointing to a definite ecclesiastical office (Acts 6:6), in setting apart for special church work (Acts 13:3). It has been thought that Paul has here in mind the laying on of hands which was done at the readmission of excommunicated persons (de Wette, Wiesinger); but there is no trace in the N. T. of the existence of this custom in apostolic times. It is more natural to refer it to the ordination, whether of a presbyter or deacon (besides the older expositors, Mosheim, Otto, van Oosterzee,[195] Plitt, and others); but in that case 1 Timothy 5:22 should have come before 1 Timothy 5:21. Hofmann thinks that it is used of the appointment to a church office; but of this there is no hint in the context. It will be most correct to take the exhortation quite generally, so that the meaning is, Timothy is to lay hands ΤΑΧΈΩς, i.e. “in over-hasty fashion,” on no one—whatever the occasion may be. The reason why not, is given in the next words: μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις. The ἈΛΛΟΤΡΊΑΙ ἉΜΑΡΤΊΑΙ are not, as Hofmann thinks, the sins of those who are hasty in the laying on of hands, but the sins of those on whom hands are too hastily laid. He who thoughtlessly lays hands on the unworthy, thereby declaring them worthy of the divine blessing, makes himself a sharer in their sins. Against this Timothy is to guard; he is rather to observe what Paul expresses by saying: ΣΕΑΥΤῸΝ ἉΓΝῸΝ ΤΉΡΕΙ. This exhortation is in itself quite general, but it stands here in close relation to the foregoing warning. Timothy is to keep himself pure (ἉΓΝΌς as in 1 Timothy 4:12, not in the special meaning “chaste”), particularly in not making himself a partaker of others’ sins by laying hands on them too hastily. This reference, declared by van Oosterzee to be the only one possible, is wrongly denied by de Wette and Wiesinger. Heinrichs and others err in regarding the apostle’s exhortation as “a prohibition against intercourse with wicked men.”

[195] Van Oosterzee wrongly thinks that vv. 24, 25, are in favour of this explanation; there is in them no hint of any reference to ordination.

1 Timothy 5:22. Our best guide to the meaning of χεῖρας … ἐπιτίθει is the context, and more especially the following clause, μηδὲ … ἀλλοτρίαις. μηδέ constantly introduces an extension or development of what has immediately preceded; it never begins a new topic. Now the injunction Be not partaker of other men’s sins is certainly connected with the disciplinary rebuke of sin, and refers of course to definite acts of sin committed in the past, as well as to their consequences or continuation. The whole procedure is outlined: we have the accusation in 1 Timothy 5:19, the conviction and sentence in 1 Timothy 5:20, and—in the true Pauline spirit—repentance and reconciliation in this verse; and the topic of ministerial treatment of sin is resumed and continued in 1 Timothy 5:24 sq. We can hardly doubt that St. Paul had in his mind Leviticus 19:17, “Thou shalt surely rebuke thy neighbour and not bear sin because of him,” καὶ οὐ λήμψῃ διʼ αὐτὸν ἁμαρτίαν. To witness in silence an act of wrong-doing is to connive at it. If this is true in the case of private persons, how much more serious an offence is it in the case of those to whom government is committed? See 2 John 1:11, ὁ λέγων γὰρ αὐτῷ χαίρειν κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς.

χεῖρας … ἐπιτίθει is then best referred to imposition of hands on reconciled offenders, on their re-admission to Church communion. Eusebius (H. E., vii. 2), speaking of reconciled heretics, says, “The ancient custom prevailed with regard to such that they should receive only the laying on of hands with prayers,” μόνῃ χρῆσθαι τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ. See Council of Nicea, Song of Solomon 8, according to one explanation of χειροθετουμένους, and Council of Arles, Song of Solomon 8.

This was used in the case of penitents generally. So Pope Stephen (ap. Cyprian, Ep. 74), “Si qui ergo a quacunque haeresi venient ad vos, nihil innovetur nisi quod traditum est, ut manus illis imponatur in paenitentiam”. See Bingham, Antiquities, xviii. 2, 1, where the 15th Canon of the Council of Agde (A.D. 506) is cited: “Poenitentes tempore quo poenitentiam petunt, impositionem manuum et cilicium super caput a sacerdote consequantur.” The antiquity of the custom may be argued from the consideration that imposition of hands was so prominent a feature in ordination, that it is not likely that its use would have been extended to anything else if such extension could not have claimed unquestioned antiquity in its favour. If the explanation of this verse given above—which is that of Hammond, De Wette, Ellicott, and Hort—be accepted, we have here the first distinct allusion to the custom of receiving back penitents by imposition of hands.

Timothy is bidden to restrain by deliberate prudence the impulses of mere pity. A hasty reconciliation tempts the offender to suppose that his offence cannot have been so very serious after all; and smoothes the way to a repetition of the sin. “Good-natured easy men” cannot escape responsibility for the disastrous consequences of their lax administration of the law. They have a share in the sins of those whom they have encouraged to sin. Those who give letters of recommendation with too great facility fall under the apostolic condemnation.

On the other hand, the ancient commentators—Chrys., Theod., Theoph., Oecumen.—refer χεῖρας ἐπιτίθει to hasty ordinations; and in support of this, the generally adopted view, it must be granted that ἐπίθεσις χειρῶν undoubtedly refers to ordination in 1 Timothy 4:14, 2 Timothy 1:6. If we assume the same reference here, the intention of the warning would be that Timothy will best avoid clerical scandals by being cautious at the outset as to the character of those whom he ordains. The clause in 1 Timothy 3:10, καὶ οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, would, in this case, have the same reference; and we should explain ἁμαρτίαι ἀλλότριαι as possible future sins, for the commission of which a man’s advancement may give him facilities, and responsibility for which attaches, in various degrees of blameworthiness, to those who have rendered it possible for him to commit them.

σεαυτόν is emphatic, repeating in brief the warning of the previous clause.

ἁγνόν: The context demands that the meaning should not be chaste (castum Vulg.), as in Titus 2:5, 2 Corinthians 11:2; but pure in the sense of upright, honourable, as in 2 Corinthians 7:11, Php 4:8, Jam 3:17.

22. Lay hands suddenly on no man] Better perhaps hastily; the adverb has a similar use in the words of the Unjust Steward, Luke 16:6, ‘Take thy bond and sit down quickly and write fifty.’ Compare the clause in the Litany ‘from battle and murder, and from sudden death,’ i.e. a death into which we are hurried unawares. The passage has by a large preponderance of ancient and modern commentators been referred to the ‘imposition of hands’ in ordination; and so the first Ember-Prayer of the English Prayer-Book, ‘Guide and govern the minds of thy servants the bishops and pastors of thy flock, that they may lay hands suddenly on no man, but faithfully, &c.’ Bp Ellicott’s objection that the context only speaks of men ordained is partly met above 1 Timothy 5:17, and is not of so great force as the objections to his own rendering ‘No penitent is hastily to be absolved by imposition of hands and readmitted to Church fellowship.’ For (1) when the phrase is so brief, it is unnatural to interpret it except in accordance with its clear meaning in the other two places where it occurs in these Epistles, 1 Timothy 4:14, and 2 Timothy 1:6; and (2) there is no certain proof of the other use of the imposition of hands, i.e. in absolution, so early, although Eusebius, Hist. ii. 2, calls it ‘an old custom.’

neither be partaker of other men’s sins] Nor yet be a partner in. The verb as used in N. T. with a dative implies a fellowship in life and spirit. Compare the simple usage, Luke 5:10, ‘the sons of Zebedee which were partners with Simon,’ and the derived, 1 Peter 4:13, ‘ye are partners in Christ’s sufferings,’ and 2 John 1:11, ‘he that giveth him greeting is partner in his evil works.’ This clause takes up again the dealing truly with the ‘error in religion’ and ‘viciousness in life’ of those already ordained; with this fresh thought perhaps; ‘the solemn laying on of hands connects you inevitably with the character of those whom you will ordain: but neither can you in your position be free from danger to yourself by laxness in regard to those who are already ordained; libera animam tuam; “use the authority given you, not to hurt but to help” your own account before God as well as theirs, by “driving away erroneous doctrine” and evil-living.’

keep thyself pure] This thought follows on: ‘there is danger too from your own temptations; see that you “deny all worldly lusts and live soberly” yourself.’ The order in the Greek is thyself keep thou pure. The word here used for ‘pure’ occurs in that locus classicus of ‘personal religion,’ 1 John 3:3, where Bp Westcott well distinguishes the three separate Greek words for ‘pure,’ ‘holy’ and ‘clean.’

Hagnos ‘pure,’ hagios ‘holy,’ and katharos ‘clean:’ ‘hagnos marks prominently a feeling, the result of an inward effort, and katharos a state, coming by the application of some outward means; hagios that which is holy absolutely, either in itself (as God) or in idea (as man in virtue of his divine destination). It is in respect of our Lord’s human life that He can be spoken of as hagnos, and in respect of His true humanity it can be said of Him that “He is pure” and not only that “He was pure.” The result of the perfection of His earthly discipline (Hebrews 5:7 ff.) still abides in His glorified state.’

1 Timothy 5:22. Χεῖρας, hands) It was the duty of Timothy to lay his hands on the presbyters.—ταχέως, hastily) without previous examination.—μησὲ κοινώνει, nor be partaker) They do so, who do anything hastily. [And indeed, in this passage, the sudden imposition of hands is that upon which a check is placed. But certainly, in the other departments of life, the participation of other men’s sins is very frequent. That happens either before or after the act, in our thoughts, affection, gestures, words, writings, works; by doing, omitting to do; in regard to superiors, equals, inferiors, ministers, subjects; while a greater or less portion of the fault falls sometimes on the one side, sometimes on the other.—V. g.] 1 Timothy 5:24-25, show that waiting for a time is salutary, and an admonition is introduced parenthetically (“keep thyself—infirmities”), which young Timothy was meanwhile carefully to observe.

Verse 22. - Hastily for suddenly, A.V. Lay hands, etc. Surely if we are guided by St. Paul's own use of the phrase, ἐπίθεσις χειρῶν, in the only two places in his writings where it occurs (1 Timothy 4:14 and 2 Timothy 1:6), we must abide by the ancient interpretation of these words, that they mean the laying on of hands in ordination. So also in Acts 6:6 and Acts 13:3, ἐπιτίθεναι χεῖρας is "to ordain." And the context here requires the same sense. The solemn injunction in the preceding verse, to deal impartially in judging even the most influential eider, naturally suggests the caution not to be hasty in ordaining any one to be an elder. Great care and previous inquiry were necessary before admitting any man, whatever might be his pretensions or position, to a holy office. A bishop who, on the spur of the moment, with improper haste, should ordain cue who afterwards required reproof as ἁμαρτάνων, sinning (ver. 20), would have a partnership in the man's sin, and in the evil consequences that flowed from it. And then it follows, Keep thyself pure; i.e. clear and guiltless (2 Corinthians 7:11), which he would not be if he was involved in the sin of the guilty elder. Observe that the stress is upon "thyself." 1 Timothy 5:22Lay hands on

Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins.

Suddenly (ταχέως)

Better, hastily.

Neither be partaker of other men's sins (μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις)

Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them.

Keep thyself pure (σεαυτὸν ἁγνὸν τήρει)

Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9.

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