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1Ti_5:24. This and the following verse, in close relation to one another, as ὡσαύτως shows, express a truth quite general, which the context defines more precisely.
τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσι ] πρόδηλος does not mean “formerly manifest” (Calvin, Beza, Leo, Mack, Matthies, and others), but “manifest before all eyes” (Chrysostom, Theodoret, de Wette, Wiesinger, Hofmann, and others). Comp. Heb_7:14 (see Delitzsch, comment. on the passage); Jdt_8:29; 2Ma_3:17; 2Ma_14:39; so also in the classics (comp. the Latin propalam).
προάγουσαι εἰς κρίσιν is here, as often, intransitive (opp. ἀκολουθεῖν , comp. Mat_21:9), equivalent to “precede.” According to the sense, we must supply as the dative of more precise definition: “those who have committed the sins.”
εἰς κρίσιν , equivalent to “to judgment.” The meaning therefore is: some men are in such a condition that their sins are not only made manifest by the κρίσις , but they are already notorious beforehand; they precede to judgment those who have practised them, and thus show in anticipation the result of the judgment.
The next clause forms the contrast to this thought: τισὶ δὲ καὶ ἐπακολουθοῦσιν ] ἐπακολουθεῖν corresponds to the προάγειν , and ἄδηλοι naturally suggests itself in contrast with πρόδηλοι . The meaning is: Some men are in such a condition that—in regard to the κρίσις —their sins follow them, i.e. that their sins are only made manifest by their coming to judgment; the judgment alone makes their sins manifest.
Mack imports arbitrary references by his interpretation: “they follow hard on their heels, so that they cannot remain unknown, except to those hasty and careless in observing.”
De Wette is right in his explanation: “with some they are only known afterwards;” but he is wrong in his additional remark: “when they have gone on a longer or shorter distance;” on this point there is clearly nothing said here.
As the verse has the appearance of an aphorism, κρίσις is to be taken quite generally; but since the apostle utters this general sentence in reference to 1Ti_5:22, it is to warn Timothy that he is to lay hands on no man rashly, etc., without a κρίσις , i.e. without subjecting him to a judgment whereby sins, usually hidden, may become manifest.
As there is no good ground for interpreting 1Ti_5:22 of ordination, it is wrong to take κρίσις here as identical with δοκιμάζειν , 1Ti_3:10. For de Wette’s explanation also: “the ecclesiastical decision of the moral censor,” there is no sufficient ground. There is as little ground for the opinion of some expositors (Wiesinger, van Oosterzee, Hofmann) who interpret the κρίσις of the judgment of God, and find the thought expressed that in the divine judgment all sins alike, whether manifest before or hidden, shall come to light. Wiesinger further assumes that thereby the exhortation to Timothy to beware of others’ sins as of his own, is strengthened. But, on the one hand, it is arbitrary to supply Θεοῦ with κρίσις ;[196] on the other hand, the apostle is not discussing various sins, but the sins of various men. Further, it is wrong to obscure the meaning of ἘΠΑΚΟΛΟΥΘΟῦΣΙΝ , and to put in its place the thought, “they are hidden.” Besides, we cannot see how the thought thus taken could serve Timothy as a standard for his conduct, for those sins which are only made manifest by the last judgment must remain hidden to Timothy, in which case he could not be reproved for laying hands on those who had committed such sins.[197] To the opinion that Paul wished to strengthen his exhortation to Timothy by alluding to the last judgment there is this objection, that the only reason for drawing a distinction between manifest and hidden sins, would have been a suspicion on Paul’s part that Timothy was guilty of secret sins. But how could he have such a suspicion, and how can this interpretation agree with ΤΙΝῶΝ ἈΝΘΡΏΠΩΝ and ΤΙΣῚ ΔΈ ?
The ΚΡΊΣΙς here mentioned is therefore not the divine judgment, but a trial which Timothy must hold, lest the thing of which he is warned in 1Ti_5:22 should happen (so, too, Plitt).
[196] It is certainly correct to say that κρίσις , even without Θεοῦ , sometimes in the N. T. denotes the judgment of God; but this only takes place when the context gives clear indication of it, as in Jam_2:13, which is not the case here.
[197] This objection does not affect Hofmann’s interpretation, for he—unjustifiably—separates vv. 24, 25 from what precedes, and wishes to regard them as introductory to what follows.