1 Timothy 5:21

21. I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated (2Ti 4:1). before--"in the presence of God." Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels elect angels--an epithet of reverence. The objects of divine electing love (1Pe 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pe 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 1Co 4:9). these things--the injunctions, 1Ti 5:19, 20. without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 1Ti 5:22, also 1Ti 5:24. partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 21. I charge thee before God. Comp. Lu 16:28 Ac 20:21. The word rendered charge means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

And the Lord Jesus Christ. As in the presence of the Lord Jesus; with his eye resting upon you.

And the elect angels. It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good. Comp. Heb 12:1. No one can prove that the angels, and that the departed spirits of holy men are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of the departed father, mother, sister were fixed upon us, and as if we were encompasses by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us!

The word "elect" here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called elect because they are chosen of God unto salvation, (Eph 1:4,5;) and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and men, are unknown to us. Comp. Mt 11:25.

That thou observe these things. Probably referring to all the things which he had enjoined in the previous parts of the epistle.

Without preferring one before another. Marg., prejudice. The meaning is without previous judgment-- χωριςπροκριματος--without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church, he should remember that all are brethren, and all, of whatever rank, colour, sex, or age, have equal rights.

Partiality. Gr., inclination or proclivity--that is, without being inclined to favour one party or person more than another. There should be no purpose to find one guilty, and another innocent; no inclination of heart towards one which would lead us to resolve to find him innocent; and no aversion for another which would make us resolve to find him guilty.

(c) "charge thee" 2Ti 4:1 (d) "elect angels" Rev 12:7-9 (1) "preferring" "prejudice" (e) "before another" De 1:17

Albert Barnes, 1834 · public domain

Verse 21 I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church. Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?

Adam Clarke, 1831 · public domain