I solemnly charge youThis phrase indicates a serious and formal command. In the context of the pastoral epistles, Paul often uses such language to emphasize the importance of his instructions to Timothy, who is a young leader in the church at Ephesus. The use of "charge" suggests a binding obligation, reflecting the gravity of the responsibilities Timothy holds.
before God and Christ Jesus
Paul invokes the presence of God and Christ Jesus as witnesses to this charge, underscoring its solemnity and divine authority. This reflects the biblical principle that all actions and decisions are ultimately accountable to God. The mention of Christ Jesus highlights His role as the mediator and judge, as seen in passages like2 Timothy 4:1, where Paul also charges Timothy in the presence of God and Christ.
and the elect angels
The inclusion of "elect angels" suggests a heavenly audience that observes and participates in the divine order. Angels are often depicted in Scripture as messengers and servants of God, as seen inHebrews 1:14. The term "elect" implies those angels who remained faithful to God, contrasting with fallen angels. This phrase emphasizes the cosmic significance of Timothy's charge, aligning it with the broader spiritual realm.
to maintain these principles
"These principles" refer to the instructions and guidelines Paul has been outlining in the letter, particularly concerning church leadership and conduct. The emphasis on maintaining them suggests continuity and faithfulness to the apostolic teaching, which is a recurring theme in Paul's letters, as seen in2 Timothy 1:13-14.
without bias
This phrase calls for impartiality in judgment and decision-making, a critical quality for church leaders. Bias can lead to favoritism and injustice, which are condemned in Scripture, as seen inJames 2:1-9, where believers are warned against showing favoritism. The call for impartiality reflects the character of God, who is described as impartial in passages likeRomans 2:11.
and to do nothing out of partiality
Partiality, or favoritism, undermines the integrity of leadership and the unity of the church. This instruction aligns with the biblical principle of justice and fairness, as seen inDeuteronomy 16:19, which warns against perverting justice through partiality. By avoiding partiality, Timothy is to reflect the just nature of God and ensure that the church operates according to divine standards.
Persons / Places / Events
1.
PaulThe apostle who authored the letter to Timothy, providing guidance and instruction for church leadership and conduct.
2.
TimothyA young pastor and protégé of Paul, serving in Ephesus, tasked with maintaining order and sound doctrine in the church.
3.
GodThe supreme being, creator, and sustainer of all, before whom Paul charges Timothy.
4.
Christ JesusThe Son of God, Savior, and Lord, whose teachings and example Timothy is to follow.
5.
Elect AngelsHeavenly beings chosen by God, witnesses to the charge given to Timothy, emphasizing the seriousness of the command.
Teaching Points
Impartiality in LeadershipChurch leaders must exercise fairness and justice, avoiding favoritism in their decisions and actions.
Divine AccountabilityRecognize that our actions are observed by God, Christ, and the angels, which should inspire integrity and righteousness.
Seriousness of the ChargeThe solemnity of Paul's charge to Timothy underscores the importance of adhering to biblical principles without bias.
Role of WitnessesThe mention of elect angels as witnesses serves as a reminder of the spiritual realm's involvement in earthly matters.
Consistency in ConductUpholding biblical principles consistently reflects the character of Christ and strengthens the church's witness.
Bible Study Questions and Answers
1.What is the meaning of 1 Timothy 5:21?
2.How does 1 Timothy 5:21 emphasize impartiality in church leadership decisions?
3.What role do "God, Christ Jesus, and the elect angels" play in accountability?
4.How can we ensure fairness when addressing issues within our church community?
5.How does this verse connect with James 2:1 on showing favoritism?
6.In what ways can we apply this verse to our daily interactions?
7.What does 1 Timothy 5:21 reveal about the role of angels in Christian theology?
8.How does 1 Timothy 5:21 emphasize impartiality in church leadership decisions?
9.Why does Paul charge Timothy before God, Christ, and angels in 1 Timothy 5:21?
10.What are the top 10 Lessons from 1 Timothy 5?
11.What does the Bible say about elect angels?
12.What does it mean Jesus became sin for us?
13.What does the Bible say about elect angels?
14.What is the Bible's stance on nepotism?What Does 1 Timothy 5:21 Mean
I solemnly charge youPaul begins with weighty, courtroom language that leaves no room for casual response. This is more than friendly advice—it is a binding directive, meant to shape Timothy’s ministry and the church’s life.
•1 Timothy 6:13 echoes the same tone: “I charge you in the presence of God, who gives life to all things…”
•2 Timothy 4:1 repeats it: “I solemnly charge you in the presence of God and of Christ Jesus, who will judge the living and the dead…”
• Such charges underline accountability (1 Thessalonians 5:27) and impress on readers that obedience is not optional but essential.
before God and Christ Jesus and the elect angelsThe charge is delivered in the hearing of heaven itself.
• God the Father and Christ Jesus stand as ultimate witnesses (Hebrews 4:13;Revelation 1:5).
• “Elect angels” reminds us that loyal heavenly beings observe church order (1 Corinthians 4:9) and rejoice when it reflects God’s justice (Luke 15:10).
• This setting heightens gravity: any action Timothy takes regarding elders or discipline occurs under divine scrutiny (Hebrews 12:1).
to maintain these principles without bias“These principles” refer to the immediate instructions (vv. 19-20) and the broader pastoral guidelines already given:
‒ Protect elders from frivolous accusations—require two or three witnesses (Deuteronomy 19:15;1 Timothy 5:19).
‒ Rebuke sinning elders publicly so that others fear (1 Timothy 5:20;Galatians 6:1).
‒ Show honor where honor is due (1 Timothy 5:17-18;Romans 13:7).
‒ Care for widows impartially (1 Timothy 5:3-16;James 1:27).
Paul insists Timothy hold these standards “without bias,” mirroring God’s own impartial character (Leviticus 19:15;Proverbs 24:23;James 2:1).
and to do nothing out of partialityPartiality twists justice and stifles gospel witness.
• God Himself “shows no partiality nor accepts bribes” (Deuteronomy 10:17).
• Peter learned, “God does not show favoritism” (Acts 10:34).
• Paul adds, “There is no favoritism with God” (Romans 2:11;Colossians 3:25).
If the church tolerates favoritism—whether toward influential elders, wealthy members, or personal friends—it betrays God’s nature and corrodes its credibility. Timothy must, therefore:
‒ Evaluate accusations and discipline purely on fact and Scripture, not on status.
‒ Appoint leaders by character, not by connections (1 Timothy 3:1-13).
‒ Keep his own heart free from hidden agendas (Proverbs 4:23).
summary1 Timothy 5:21 lays a solemn, heaven-witnessed charge on Timothy to guard church life with unwavering fairness. Every decision—especially concerning leadership discipline—must mirror God’s own impartial justice. Doing so protects the flock, honors Christ before the watching angels, and keeps the church aligned with the character of the God who never shows favoritism.
(21)
I charge thee before God, and the Lord Jesus Christ.--More accurately, as well as more forcibly rendered, "I
solemnly charge thee." "Lord" must be omitted before Jesus Christ, the older authorities not containing the word. The sense of the passage remains the same. Very solemnly is Timothy adjured to carry out the varied duties of his great charge, the government of the Church of Ephesus, impartially--doing nothing hastily, ever watchful of himself. St. Paul has just pressed upon him how needful it was to exercise care in the case of an accused presbyter. He must listen to no charge except several competent witnesses were produced to support the accusation. He now reminds Timothy--the chief
presbyter--of the ever present unseen witnesses of
his conduct (see
Hebrews 12:1). In that awful presence--in sight of the throne of God, with Messiah on the right hand, and the angels, the chosen attendants and ministers of God, gathering round about the throne--would Timothy guide and rule the congregations of Christians in that famous Eastern city.
The Church of Ephesus had been built up and consolidated by the personal presence and influence of St. Paul, resident there some three years; and at the time when St. Paul wrote to Timothy it was second in numbers and in influence to none of the early groups of congregations (except, perhaps, to the Christian communities of Syrian Antioch). Placed by an Apostle as the first head of such a community, intrusted with one of the greatest and most important charges in Christendom, Timothy indeed needed to be watchful. Well might St. Paul remind him of the tremendous witnesses who would be present inhis hour of trial.
And the elect angels.--St. Paul had been speaking of the internal organisation of the church on earth, and had been dwelling, first, on rank and order among women, and secondly, among men, especially directing that a special position of honour should be given to the more distinguished and zealous of the presbyteral order. The term "elect" here given to certain of those blessed spirits--in whose sight, as they stood and ministered before the throne of God, Timothy would rule over the charge committed to him--would seem to imply that, as on earth, so in heaven are there degrees in rank and variety in occupation. These holy ones are probably termed "elect" as especially selected by the Eternal as His messengers to the human race, as was Gabriel, who stands in the presence of God. (SeeLuke 1:19.) St. Paul loves to refer to the ranks and degrees of the host of heaven. (SeeRomans 8:38;Ephesians 1:21;Colossians 1:16.) But it is possible that these "elect angels" were those blessed spirits who "kept their first estate," and had not fallen. (See2Peter 2:4, andJude 1:6.) . . .
Verse 21. -
In the sight of for
before, A.V.;
Christ Jesus for
the Lord Jesus Christ, A.V. and T.R.;
prejudice for
preferring one before another, A.V.
I charge thee, etc. It has been well remarked that the solemnity of this charge indicates the temptation which there might be to Timothy to shrink front reproving men of weight and influence" rulers" in the congregation, and "elders" both in age and by office, young as he himself was (
1 Timothy 4:12). Perhaps he had in view some particular case in the Ephesian Church.
Charge (
διαμαρτύρομαι; not
παραγγέλλω, as
1 Timothy 6:13); rather,
I adjure thee. The strict sense of
διαμαρτύρομαι is "I call heaven and earth to witness the truth of what I am saying;" and then, by a very slight metonymy, "I declare a thing," or "I ask a thing," "as in the presence of those witnesses who are either named or understood." Here the witnesses are named: God, and Christ Jesus, and the elect angels. In
2 Timothy 2:14 it is "the Lord;" in
2 Timothy 4:1 God and Jesus Christ, as also in
1 Timothy 6:13. In the passages where the word has the force of "testifying" (
Luke 16:18;
Acts 2:40;
Acts 10:42;
Acts 18:5;
1 Thessalonians 4:6, etc.), no witnesses are named, but great solemnity and earnestness are implied.
The elect angels. This is the only passage where it is predicated of the angels that they are
elect. But as there is repeated mention in Holy Scripture of the fallen angels (
Matthew 25:41;
1 Corinthians 6:3;
2 Peter 2:4;
Jude 1:6;
Revelation 12:7, 9), the obvious interpretation is that St. Paul, in this solemn adjuration, added the epithet to indicate more distinctly the "
holyangels," as they are frequently described (
Matthew 25:31;
Luke 9:26, etc.), or "the angels of God" or "
of heaven" (
Matthew 22:30;
Matthew 24:36;
Luke 12:8, 9;
John 1:51). Possibly the mention of Satan in ver. 15, or some of the rising Gnostic opinions about angels (
Colossians 2:18), may have suggested the epithet. The reason for the unusual addition of "the angels" is more difficult to adduce with certainty. But perhaps
2 Timothy 4:1 gives us the clue, where the apostle shows that in appealing to Jesus Christ he has a special eye to the great and final judgment. Now, in the descriptions of the lust judgment, the angels are constantly spoken of as accompanying our Lord (
Matthew 16:27;
Matthew 25:31;
Mark 8:48;
Luke 9:26;
Luke 12:8, 9;
2 Thessalonians 1:7, etc.). If St. Paul, therefore, had in his mind the great judgment-day when he thus invoked the names of God and of Christ, he would very naturally also make mention of the elect angels. And so Bishop Bull, quoted in the 'Speaker's Commentary.'
Without prejudice (
χωρὶςπροκρίματος); here only in the New Testament, and not found in the LXX. or classical Greek, though the verb
προκρίνω occurs in both. Although the English word "prejudice" seems at first sight an apt rendering of
πρόκριμα, it does not really give the sense so accurately as "preference." We commonly mean by "prejudice" a judgment formed prior to examination, which prevents our judging rightly or fairly when we come to the examination, which, however, is not the meaning of the Latin
praejudicium. But
προκρίνω means rather "to prefer" a person, or thing, to others. And therefore
πρόκριμα means "preference," or "partiality," or, as the A.V. has it, "preferring one before another." The two meanings may be thus expressed. "Prejudice," in the English use of the word, is when a person who has to judge a cause upon evidence prejudges it without evidence, and so does not give its proper weight to the evidence. "Prefer-once" is when he gives different measure to different persons, according as He is swayed by partiality, or interest, or favor. St. Paul charges Timothy to measure out exactly equal justice to all persons alike.
By partiality (
κατὰ πρόσκλισιν). This also is an
ἅπαξ λεγόμενον as far as the New Testament is concerned, and is not found in the LXX., but is found, as well as the verb
προσκλίνω, in classical Greek. It means literally the "inclination" of the scales to one side or the other, and hence a "bias" of the mind to one party or the other. The balance of justice in the hands of Timothy was to be equal.
Parallel Commentaries ...
Greek
I solemnly charge [you]Διαμαρτύρομαι(Diamartyromai)Verb - Present Indicative Middle or Passive - 1st Person Singular
Strong's 1263:To give solemn evidence, testify (declare) solemnly. From dia and martureo; to attest or protest earnestly, or hortatively.beforeἐνώπιον(enōpion)Preposition
Strong's 1799:Neuter of a compound of en and a derivative of optanomai; in the face of.GodΘεοῦ(Theou)Noun - Genitive Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.ChristΧριστοῦ(Christou)Noun - Genitive Masculine Singular
Strong's 5547:Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.JesusἸησοῦ(Iēsou)Noun - Genitive Masculine Singular
Strong's 2424:Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.theτῶν(tōn)Article - Genitive Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.electἐκλεκτῶν(eklektōn)Adjective - Genitive Masculine Plural
Strong's 1588:From eklegomai; select; by implication, favorite.angelsἀγγέλων(angelōn)Noun - Genitive Masculine Plural
Strong's 32:From aggello; a messenger; especially an 'angel'; by implication, a pastor.toἵνα(hina)Conjunction
Strong's 2443:In order that, so that. Probably from the same as the former part of heautou; in order that.maintainφυλάξῃς(phylaxēs)Verb - Aorist Subjunctive Active - 2nd Person Singular
Strong's 5442:Probably from phule through the idea of isolation; to watch, i.e. Be on guard; by implication, to preserve, obey, avoid.these [principles]ταῦτα(tauta)Demonstrative Pronoun - Accusative Neuter Plural
Strong's 3778:This; he, she, it.withoutχωρὶς(chōris)Preposition
Strong's 5565:Apart from, separately from; without. Adverb from chora; at a space, i.e. Separately or apart from.bias,προκρίματος(prokrimatos)Noun - Genitive Neuter Singular
Strong's 4299:A prejudgment, prejudice, partiality, preference. From a compound of pro and krino; a prejudgment, i.e. Prepossession.[and] to doποιῶν(poiōn)Verb - Present Participle Active - Nominative Masculine Singular
Strong's 4160:(a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.nothingμηδὲν(mēden)Adjective - Accusative Neuter Singular
Strong's 3367:No one, none, nothing.out ofκατὰ(kata)Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).partiality.πρόσκλισιν(prosklisin)Noun - Accusative Feminine Singular
Strong's 4346:Partiality, an inclination towards. From a compound of pros and klino; a leaning towards, i.e. proclivity.
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NT Letters: 1 Timothy 5:21 I command you in the sight (1 Tim. 1Ti iTi 1tim i Tm) 
