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 Song of Solomon 8, according to one explanation of χειροθετουμένους, and Council of Arles, Song of 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; Philippians 4:8; James 3:17.