Exegetical and Hermeneutical Commentary of 1 Timothy 5:13
And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
13. they learn to be idle ] Insert ‘also’; R.V. they learn also to be idle. The position of ‘idle’ and the stress in the next clause ‘not only idlers but’ point to this construction, making ‘idle’ predicate, though no infinitive ‘to be,’ ‘to become,’ is inserted. The rendering of Bp Wordsworth, Grimm and others, ‘Being idle they are learners running about from house to house,’ gives indeed ‘an oxymoron a common figure of speech with St Paul.’ But the authority for ‘learn’ in so absolute a sense is very doubtful, since everywhere, e.g. in 1Ti 2:11. ‘let a woman learn in silence,’ and 2Ti 3:7, ‘always learning and never able to come to the full knowledge,’ there is much more in the context of connected phrase and subject.
wandering about from house to house ] Lit. ‘the houses’ that made up the Christian settlement: so 2Ti 3:6, ‘they that creep into our houses.’ Compare 3Jn 1:14, ‘our friends salute thee.’
tattlers also and busybodies ] The first word occurs again only as participle in 3Jn 1:10, ‘tattling of us with evil words.’ ‘Its derivation (connected with fluere) points to a babbling profluent way of talking.’ Bp Ellicott. ‘Busybodies,’ prying round into other people’s business; so 2Th 3:11, ‘not busy, but busybodies.’ Hence its use for ‘magical arts,’ Act 19:19. Contrast the epithet of the younger women, Tit 2:5 (best mss.) ‘busy at home,’ which is not found elsewhere.
Fuente: The Cambridge Bible for Schools and Colleges
And withal – In addition to the prospect that they may marry again, there are other disadvantages which might follow from such an arrangement, and other evils to be feared which it is desirable to avoid.
They learn to be idle – That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of these more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally disposed to be idle, but that in the situation referred to there would be danger of it.
Wandering about from house to house – A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but always attended with mischief.
Tattlers also – Literally, overflowing; then overflowing with talk; praters, triflers. They would learn all the news; become acquainted with the secrets of families, and of course indulge in much idle and improper conversation. Our word gossipers would accurately express the meaning here. The noun does not occur elsewhere in the New Testament. The verb occurs in Joh 3:10; rendered, prating against.
And busy-bodies – see the notes on 2Th 3:11. The word means, probably, working all round, overdoing, and then an intermeddler. Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbors. No one likes to be wholly idle, and if anyone is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.
Speaking things which they ought not – Revealing the concerns of their neighbors; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were entrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighborhood than those who have nothing to do.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. And withal they learn to be idle] They do not love work, and they will not work.
Wandering about from house to house] Gadding, gossiping; never contented with home; always visiting.
And not only idle] If it went no farther, this would be intolerable; but they are tattlers-tale-bearers; whisperers; light, trifling persons; all noise and no work.
Busybodies] Persons who meddle with the concerns of others; who mind every one’s business but their own.
Speaking things which they ought not.] Lies, slanders, calumnies; backbiting their neighbours, and everywhere sowing the seed of dissension.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle here gives some other reasons, why he would not have widows too young taken into the ministry of the church.
And withal they learn to be idle, wandering about from house to house; they being young, and having no business at home, nor any husbands to conduct and govern them, are subject to be gadding up and down;
and not only idle, but tattlers also; and to be tattling idly and impertinently, and that not only of their own, but others concerns;
and busybodies, interesting themselves in the matters of other persons and families;
speaking things which they ought not, and in the multitude of words, folly being never wanting, they are prone to speak things which they ought not: from whence we may deserve, that nothing more becometh Christians than a gravity and composedness of behaviour and speech, a government of their tongues, and considering aforehand well what they speak.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. withal“at the sametime, moreover.”
learnusually in a goodsense. But these women’s “learning” is idleness,trifling, and busybodies’ tattle.
wanderingGreek,“going about.”
from house to houseofthe members of the Church (2Ti 3:6).”They carry the affairs of this house to that, and of that tothis; they tell the affairs of all to all” [THEOPHYLACT].
tattlersliterally”trifling talkers.” In 3Jo10, translated “prating.”
busybodiesmischievouslybusy; inconsiderately curious (2Th3:11). Ac 19:19,”curious,” the same Greek. Curiosity usually springsfrom idleness, which is itself the mother of garrulity[CALVIN].
speakingnot merely”saying.” The subject-matter, as well as theform, is involved in the Greek word [ALFORD].
which they ought not(Tit 1:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And withal they learn to be idle,…. Being at ease, and without labour, living at the expense of the church: “wandering about from house to house”; having nothing else to do: such an one is what the Jews z call , “the gadding widow”; who, as the gloss says,
“goes about and visits her neighbours continually; and these are they that corrupt the world.”
Of this sort of women must the Jews be understood, when they say a, it is one of the properties of them to be “going out”, or gadding abroad, as Dinah did; and that it is another to be
, “talkative”, which agrees with what follows:
and not only idle, but tattlers also; full of talk, who have always some news to tell, or report to make of the affairs of this, or the other person, or family:
and busy bodies; in the matters of other persons, which do not concern them:
speaking things which they ought not; which either are not true, and, if they are, are not to be spoken of, and carried from place to place: this is a very great inconvenience, the apostle observes, arising from the admission of such young widows to be relieved and maintained at the church’s charge.
z T. Bab. Sota, fol. 22. 1. a Bereshit Rabba, sect. 45. fol. 40. 3.
Fuente: John Gill’s Exposition of the Entire Bible
And withal ( ). See Phm 1:22 for this very phrase, “and at the same time also.” Such young enrolled widows have other perils also.
They learn to be idle ( ). There is no (to be) in the Greek. This very idiom without after occurs in Plato and Dio Chrysostom, though unusual. (idle) is old adjective ( privative and , without work). See Matt 20:3; Titus 1:12.
Going about (). Present middle participle of , old compound verb. See Ac 19:13 of strollers.
From house to house ( ). Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers.
But tattlers also ( ). Old word from (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. in 3Jo 1:10 only in N.T.
And busybodies ( ). Old word (from , ), busy about trifles to the neglect of important matters. In N.T. only here and Ac 19:19. See 2Th 3:11 for .
Things which they ought not ( ). “The not necessary things,” and, as a result, often harmful. See Tit 1:11 (which things are not necessary).
Fuente: Robertson’s Word Pictures in the New Testament
They learn [] . To be taken absolutely, as 1Co 14:31; 2Ti 3:7. They go about under the influence of an insatiable curiosity, and meet those who “creep into houses and take captive silly women” (2Ti 3:7), and learn all manner of nonsense and error.
Going about [] . o P. Comp. Act 19:13.
Tattlers [] . N. T. o. Comp. 4 Macc. 5 10. The verb fluarein to prate, 3Jo 1:10.
Busybodies [] . In this sense only here. Comp. ta perierga curious arts, Act 19:19. The participle periergazomenoi busybodies, 2Th 3:11. See note. Rend. the whole passage : “And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies, speaking things which they ought not.” 123
Fuente: Vincent’s Word Studies in the New Testament
1) “And withal they learn to be idle” (hama de kai manthanousin) “And at the same time they also learn to be idle;” to be idle bodes ill, but to become habituated to idle foreruns serious evil; idle tongues speak evil words, idle minds imagine evil deeds; idle feet lead to evil places; Pro 19:15; Mat 12:36.
2) “Wandering about from house to house” (perierchomenai tas oikas) “Rambling around the houses,” from one to another, unsettled, unstable, among the houses that made up the community, Tit 2:4-5; 2Th 3:12.
3) “And not only idle, but tattlers also, and busy-bodies” (ou monon de argai alla kai phluaroi kai periergoi) “And not only idle, but also gossipers and busybodies, like wiggling maggots they become,” babblers, meddlers, peddlers, and retailers of small talk, prying into other peoples’ matters.
4) “Speaking things which they ought not.” (lalousai ta me deonta) “Saying, speaking, or spreading things that are not proper.” Against encouraging, aiding, and abetting such ethical wrong Paul instructed Timothy to teach the churches to refuse to endorse or enroll young church member widows for church welfare payroll, charity, Gal 6:7-8. This encouraged Christian relatives and individual Christians privately to assume Christian social and spiritual concern for one another, Gal 6:2.
Fuente: Garner-Howes Baptist Commentary
13 And not only so, but they grow idle Nothing is more becoming in women than keeping the house; and hence, among the ancients, a tortoise (94) was the image of a good and respectable mother of a family. But there are many who are diseased with the opposite vice. Nothing delights them more than the liberty of running from one place to another, and especially when, being freed from the burden of a family, they have nothing to do at home.
Tattlers and busybodies Besides, those widows, under the pretense of the respect due to the public character which they sustained, had more easy access to many persons. This opportunity, obtained through the kindness of the Church, they abused for purposes of “idleness;” and next, as usually happens, from slothfulness sprung curiosity, which is also the mother of talkativeness. Most true is the saying of Horace: “Shun an inquisitive person, for he is always a tattler.” (95) “No trust should be placed,” as Plutarch says, “in inquisitive persons, for, as soon as they have heard anything, they are never at rest till they have blabbed it out.” This is especially the case with women, who, by nature, are prone to talkativeness, and cannot keep a secret. With good reason, therefore, has Paul joined together these three things, sloth, inquisitiveness, and tattling.
(94) “ Une tortue ou limace.” — “A tortoise or a snail.”
(95) “ Percunctatorem fugito; lam garrulus idem est.” — Hor.
Fuente: Calvin’s Complete Commentary
(13) And withal they learn to be idle, wandering about from house to house.The first fervour of their devotion and renunciation of self will have cooled, their very occupation will become a snare to themthe going about to the various dwellings for the object of consoling, instructing, assisting, would give them, now that their minds were no longer exclusively turned to religious thoughts, and their hearts were no more alone filled by Jesus, many an opportunity of wasting precious hours, of indulging in frivolous, if not in harmful, conversation; and this the Apostle seems to have feared would be the result of these visits, and the fruit of their work, if the younger sisters were enrolled in the official list, for he speaks of such becoming not only idle, but tattlers also and busy bodies, speaking things which they ought not.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Withal That is, additionally, or, at the same time. Wandering like gossips from house to house in order, as tattlers and meddlesome busy-bodies, to retail scandal.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And together with this they learn also to be idle, going about from house to house; and not only idle, but tittle-tattlers and busybodies, speaking things which they ought not.’
Another reason why they were unsuitable is that at the same time as they are beginning to think in terms of marrying again, when they spend their time visiting houses, they will begin to tittle tattle and become busybodies, because they do not have the perspective and seriousness of the older women Their younger energies and outlook, combined with their new freedom from other responsibilities, would cause them to go astray. They may give away secrets that should be confidential, or talk about ‘the latest thing’ being taught by some in the churches (the old wives’ fables previously mentioned), or go in for prying instead of praying, prying into things that do not concern them, rather than simply getting down to the task in hand. Even their tongues may run away with them so that they may say foolish things, because they are less restrained and therefore more likely to be untrustworthy in this respect. (We must remember that Paul is not theorising. He is speaking from experience as someone who had seen it all happen. He was an expert on human nature).
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 5:13. And withalto be idle, &c. And moreover, being idle, they get a habit of rambling from house to house; and are not only idle, but triflers, :a word derived from the verb , which signifies the noise made by water, when it is ready to boil over; and therefore well expresses the inward fermentation (if we may so speak) in the minds of these trifling people, which they vented by unprofitable discourses.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 5:13 . ] By far the greater number of expositors connect immediately with , “they learn to run about in houses” (Luther; so, too, de Wette, Wiesinger, van Oosterzee). But with the partic. does not mean learn ; it is “ observe, perceive, remark ;” , in the sense of learn (“accustom oneself”), has always the infinitive (comp. 1Ti 5:4 ). Leo therefore takes it here as “be wont to;” but this sense only occurs in the preterite. Winer (pp. 325 f. [E. T. p. 436]) thinks it probable that are to be taken together, “ they learn idleness ” (or “they learn to be lazy;” so in the second edition of this commentary; so, too, Hofmann). It is in favour of this construction that the chief emphasis is laid on ; but no passage can be found confirming it. [184] Besides, the position of shows that it belongs to the subject. Bengel had taken refuge in supplying something explaining it: discunt quae domos obeundo discuntur, i. e statum familiarum curiose explorant. Buttmann (pp. 260 f.) agrees with this explanation, only that he regards the supplied words: statum, etc., as too arbitrary and sweeping; he observes: “what they learn . . is sufficiently indicated, not indeed grammatically, but in sense, by , , , . ” But if, as Buttmann thinks, we are to assume here an anacolouthon, it would be more natural to find the hint of what is to be supplied in the . ., so that the meaning would be: they learn this very .
On the construction , comp. Mat 4:23 : .
, . . .] , “talkative” (Luther), only occurs here; the verb in 3Jn 1:10 . Theophylact: , , . Calvin: ex otio nascebatur curiositas, quae ipsa garrulitatis est mater.
, “inquisitive,” Luther (likewise . .; but in 2Th 3:11 : , ), forms a peculiar contrast to the preceding ; Chrysostom: .
] added to define further what precedes.
In these two verses Paul sets forth the danger of receiving young widows into the class of church-widows. It is not improbable that there were definite instances, and these caused the apostle to speak in this general way.
[184] Winer, indeed, quotes two passages, one from Plato, Euthyd. 276 b: , and the other from Dio Chr. 55. 558: , . Buttmann remarks on the first, that the addition (which is quite meaningless) is rejected on MS. authority, and on the other that it is of quite a different nature. In both, cases he is clearly right.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
Ver. 13. They learn to be idle ] It is an art soon learned, by doing nothing to do naughtily. Nihil agendo male agere discunt, Idleness is the hour of temptation, and an idle person is the devil’s tennis ball, tossed by him at his pleasure.
Wandering about from house to house ] As vagrants, or as pedlars opening their packs, and dropping here a tale and there a tale. A practice flatly forbidden by God, Lev 19:16 ; “Thou shalt not go up and down as a tale bearer.” The Hebrew word signifieth a pedlar, whence for a foot. And another Hebrew word used for defaming or slandering, Psa 15:3 , properly noteth a footing or trotting it up and down, prying and spying and carrying tales and rumours, 2Sa 19:27 . The Greek word also , and the Latin word arguo, first signifies to be idle, and next to reprehend others. (Beckman de Origin. ling. Lat.) Because they that have little to do at home, will be overly busy abroad, in censuring and slandering others.
And not only idle ] The firstborn of idleness is, to do nothing; the next issue that she hath is, to do evil. Otium negotium, Idleness is a kind of business.
But tattlers also ] Gr. , triflers; Magno conatu magnas nugas agunt. The Rabbis have a proverb, “That ten kabs of speech descended into the world, and the women took away nine of them.”
And busybodies ] For “every fool will be meddling,” Pro 20:3 .
Speaking things, &c. ] It is a very hard thing well to manage many words: , In multiloquio stultiloquium.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] Moreover they also learn to be idle (so Syr., Chr., Thl., Beza, Huther, Winer, Ellic. (“It is needless to say that Winer does not conceive ‘an ellipsis of for .’ Bloomf., a mistake of which such a scholar could not be capable.” Ellic. edn. 1), al.; a harsh construction, but, it is said, not without example: however, the only one cited is from Plato, Euthyd. p. 276 b: , where the word does not occur in Bekker’s text, and seems on critical grounds very suspicious. Still, I conceive that the present sentence will admit of no other construction, on account of the emphatic position of , which is further heightened by below. De W. objects to it, that idleness is the cause, not the effect, of going about, &c.: but it may well be answered, that not only does a spirit of idleness give rise to such going about, but such going about confirms the habit of idleness.
Bengel would lay the stress on ‘reprehenditur discendi genus: sequiturque species, discunt, qu domos obeundo discuntur , i.e. statum familiarum curiose explorant.’ But . does not seem to bear this meaning. The usual interpretation has been to take . as an infin., ‘ learn to go about :’ so vulg., Luth., &c.: but the objection to this is, that with a participle always means to be aware of, take notice of , the act implied in the verb: e.g. , Herod. iii. 1) going about from house to house (lit. “the houses,” viz. of the faithful. For the construction compare Mat 9:35 , : but not only ( to be ) idle, but also gossips ( , , . Thl. ‘Ex otio nascebatur curiositas, qu ipsa garrulitatis est mater.’ Calv.) and busybodies (reff.), speaking (not merely ‘ saying :’ the subject-matter, as well as the form, is involved in ) things which are not fitting (his fear is, that these younger widows will not only do the Church’s work idly, but make mischief by bearing about tales and scandal).
I will (consult Ellic.’s note on . We may generally state that is the resting inclination of the will, its active exertion) then (“ has here its proper collective force, ‘in consequence of these things being so, I desire.’ ” Ellic.) that younger widows (such, and not the younger women , is evidently the Apostle’s meaning. ( is supplied in several cursives, Chr., Thdrt., Jer.) The whole passage has concerned widows and to them he returns again, 1Ti 5:16 ) marry (not as Chrys., , . , (so also, characteristically, the R.-Cath. Mack): for it is not younger widows who have been taken into the catalogue of of whom he is speaking, but younger widows in general : Chrys.’s interpretation would make the Apostle contradict himself. The on which Mack lays stress as favouring this meaning, simply infers from the temptations of young widows just described. There is no inconsistency here with the view expressed in 1Co 7:39-40 ; the time and circumstances were different), bear children, govern households (i.e. in their place, and with their share of the duties: , as Chrys. Both these verbs belong to later Greek: cf. Lobeck on Phryn., p. 373), give no occasion (starting-point, in their behaviour or language) to the adversary (who is meant? Chrys. and the ancients for the most part understand, the devil ( ): and so, lately, Huther, defending it by his interpretation of (see below). But St. Paul’s own usage of (reff., see also Tit 2:8 ) is our best guide. Ordinarily using it of human adversaries, he surely would here have mentioned , had he intended him. And the understanding him to be here meant brings in the next verse very awkwardly, as he there has an entirely new part assigned him. Understand therefore, any adversary, Jew or Gentile, who may be on the watch to get occasion, by the lax conduct of the believers, to slander the Church) for the sake of reproach (to be joined with : the , when taken advantage of by the adversary, would be used , for the sake and purpose of reproaching the people of God. Mack would join . . with , most unnaturally: ‘I will, on account of the reproach which might otherwise come on the Church, &c.:’ Leo, with , which would more naturally be .
must be kept to its true sense, reproach brought on the Gospel; not forced, as Huther, for the sake of his view of , to that of disgrace brought on the church by the fall of the widows); for already (‘particula provocat ad experientiam,’ Beng.) some (widows) have been (we are obliged here to give a perfect rendering in English. Our language will not, as the habit of mixed constructions in the Greek permits, bear the placing an indefinite past event in a definite portion of time such as expresses) turned away (out of the right path, ref.) after (so as to follow) Satan (‘eoque occasionem dedere calumni,’ Beng. When De W. doubts whether St. Paul’s experience could have been long enough to bear out such an assertion and thus impugns the genuineness of the Epistle, this is very much a matter of dates: and even taking the earliest commonly assigned, the assertion might be strictly true, applying as it does not only to Ephesus, but to the far wider range of his apostolic ministry).
Fuente: Henry Alford’s Greek Testament
1Ti 5:13 . is Pauline. See reff.
It is best to assume an omission of , not necessarily through corruption of the text, as Blass supposes ( Gram . p. 247). On the example cited by Winer-Moulton, Gram . p. 437 from Plato, Euthyd . p. 276 b , , and Dio. Chrys. lv. 558, Field notes, “Although the reading in Plato may be doubtful, there is no doubt of the agreement of St. Paul’s construction with later usage”. Field adds two from St. Chrysostom T. vii. p. 699 a : ; ; T. ix. p. 259 b : . He notes that the correlative phraseology, (or ) , , , , is to be found in the best writers.
It is impossible to connect . . as Vulg., discunt circuire domos ; for, as Alf. says, “ with a participle always means to be aware of, take notice of , the act implied in the verb”. Here, e.g. , the meaning would be “they learn that they are going about,” which is absurd. Bengel’s view, that is to be taken absolutely, is equally impossible: “being idle, they are learners,” the nature of the things they learn to be inferred from the way they spend their time. Von Soden connects . with ; suggesting that they learnt in the houses referred to in 2Ti 3:6 what was taught there ( , Tit 1:11 ).
: These last words may possibly refer to the house to house visitation, going about (R.V.), which might be part of the necessary duty of the Church widows; but which would be a source of temptation to young women, and would degenerate into wandering (A.V.).
is a Pauline use of constant occurrence. See Rom 5:3 ; Rom 5:11 ; Rom 8:23 ; Rom 9:10 ; 2Co 7:7 ; 2Co 8:19 ; Phi 2:27 [ ]; 2Ti 4:8 . Also in Act 19:27 , 3Ma 3:23 .
, , : A series of natural causes and consequences. The social intercourse of idle people is naturally characterised by silly chatter which does not merely affect the understanding of those who indulge in it, but leads them on to mischievous interference in other people’s affairs.
: is found in 3Jn 1:10 , prating . is an epithet of in 4Ma 5:10 ; and in Pro 23:29 ( [283] [284] ) are among the consequences of excessive wine-drinking.
[283] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[284] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
: See 2Th 3:11 , . In Act 19:19 , curious arts , means the arts of those who are curious about, and pry into, matters concealed from human knowledge, impertinent to man’s lawful needs.
expresses the positively mischievous activity of the , as . Compare Tit 1:11 , . In both passages is expressive of the impropriety, in the writer’s opinion, of whatever might conceivably be spoken and taught; whereas would express the notion that certain specific improper things had, as a matter of fact, been spoken. See Winer-Moulton, Gram . p. 603.
Fuente: The Expositors Greek Testament by Robertson
idle. Greek. (argos. See Mat 12:36. Compare the verb ketargeo. Luk 13:7. Add “also”.
wandering about. Greek. pericrct omoi. See Act 19:13.
tattlers. Greek. phletaros. Only here. The verb 3Jn 1:10.
busybodies Greek. periergos. See Act 19:19.
speaking. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] Moreover they also learn to be idle (so Syr., Chr., Thl., Beza, Huther, Winer, Ellic. (It is needless to say that Winer does not conceive an ellipsis of for . Bloomf.,-a mistake of which such a scholar could not be capable. Ellic. edn. 1), al.;-a harsh construction, but, it is said, not without example: however, the only one cited is from Plato, Euthyd. p. 276 b: , where the word does not occur in Bekkers text, and seems on critical grounds very suspicious. Still, I conceive that the present sentence will admit of no other construction, on account of the emphatic position of , which is further heightened by below. De W. objects to it, that idleness is the cause, not the effect, of going about, &c.: but it may well be answered, that not only does a spirit of idleness give rise to such going about, but such going about confirms the habit of idleness.
Bengel would lay the stress on -reprehenditur discendi genus: sequiturque species,-discunt, qu domos obeundo discuntur, i.e. statum familiarum curiose explorant. But . does not seem to bear this meaning. The usual interpretation has been to take . as an infin., learn to go about: so vulg., Luth., &c.: but the objection to this is, that with a participle always means to be aware of, take notice of, the act implied in the verb: e.g. , Herod. iii. 1) going about from house to house (lit. the houses, viz. of the faithful. For the construction compare Mat 9:35, : but not only (to be) idle, but also gossips ( , , . Thl. Ex otio nascebatur curiositas, qu ipsa garrulitatis est mater. Calv.) and busybodies (reff.), speaking (not merely saying: the subject-matter, as well as the form, is involved in ) things which are not fitting (his fear is, that these younger widows will not only do the Churchs work idly, but make mischief by bearing about tales and scandal).
I will (consult Ellic.s note on . We may generally state that is the resting inclination of the will, its active exertion) then ( has here its proper collective force, in consequence of these things being so, I desire. Ellic.) that younger widows (such, and not the younger women, is evidently the Apostles meaning. ( is supplied in several cursives, Chr., Thdrt., Jer.) The whole passage has concerned widows-and to them he returns again, 1Ti 5:16) marry (not as Chrys., , . , (so also, characteristically, the R.-Cath. Mack): for it is not younger widows who have been taken into the catalogue of of whom he is speaking, but younger widows in general: Chrys.s interpretation would make the Apostle contradict himself. The on which Mack lays stress as favouring this meaning, simply infers from the temptations of young widows just described. There is no inconsistency here with the view expressed in 1Co 7:39-40; the time and circumstances were different), bear children, govern households (i.e. in their place, and with their share of the duties: , as Chrys. Both these verbs belong to later Greek: cf. Lobeck on Phryn., p. 373), give no occasion (starting-point, in their behaviour or language) to the adversary (who is meant? Chrys. and the ancients for the most part understand, the devil ( ): and so, lately, Huther, defending it by his interpretation of (see below). But St. Pauls own usage of (reff., see also Tit 2:8) is our best guide. Ordinarily using it of human adversaries, he surely would here have mentioned , had he intended him. And the understanding him to be here meant brings in the next verse very awkwardly, as he there has an entirely new part assigned him. Understand therefore, any adversary, Jew or Gentile, who may be on the watch to get occasion, by the lax conduct of the believers, to slander the Church) for the sake of reproach (to be joined with : the , when taken advantage of by the adversary, would be used , for the sake and purpose of reproaching the people of God. Mack would join . . with ,-most unnaturally: I will, on account of the reproach which might otherwise come on the Church, &c.:-Leo,-with ,-which would more naturally be .
must be kept to its true sense, reproach brought on the Gospel; not forced, as Huther, for the sake of his view of , to that of disgrace brought on the church by the fall of the widows);-for already (particula provocat ad experientiam, Beng.) some (widows) have been (we are obliged here to give a perfect rendering in English. Our language will not, as the habit of mixed constructions in the Greek permits, bear the placing an indefinite past event in a definite portion of time such as expresses) turned away (out of the right path, ref.) after (so as to follow) Satan (eoque occasionem dedere calumni, Beng. When De W. doubts whether St. Pauls experience could have been long enough to bear out such an assertion-and thus impugns the genuineness of the Epistle,-this is very much a matter of dates: and even taking the earliest commonly assigned, the assertion might be strictly true, applying as it does not only to Ephesus, but to the far wider range of his apostolic ministry).
Fuente: The Greek Testament
1Ti 5:13. , they learn going about) This participle is not put for the infinitive, but the genus, learning, is reprehended: the species follows, they learn the things which are learned by going about from house to house, i.e. they curiously pry into the state of families. The Mimesis[42] lies in this, that the expression used is, they learn. For elsewhere those things are only said to be learned which are good. But these women learn by going about, they search out all things; and thence their progress is progress in the wrong direction.- , houses) 2Ti 3:6.-, [tattlers] triflers) in respect to words.- busybodies) in respect to deeds.-, speaking) This word is construed with they leanr. They speak out all that they have learned.- ) , Tit 1:11.
[42] A figure, whereby the word which the party reprehended would use is alluded to; as here these young widows would call their inquiries by the favourable term, learning. They learn (the genus), says Paul; but the speeies of learning they learn is what is to be learnt by going about visiting houses.-ED.
Fuente: Gnomon of the New Testament
1Ti 5:13
And withal they learn also to be idle, going about from house to house;-That giving way to the feelings of the flesh shows itself in a disposition to wander from house to house.
and not only idle, but tattlers also and busybodies, speaking things which they ought not.-This leads to idle and mischievous gossip and vicious talking. Friendly intercourse and kindly offices of friendship are good; especially is it good to care for the sick and to help the needy, but too much and constant visiting and going from place to place are not good either for the visited or the visitor.
Fuente: Old and New Testaments Restoration Commentary
to be: Pro 31:27, 2Th 3:6-11
wandering: Lev 19:16, Pro 20:19, Luk 10:7, Act 20:20
busybodies: 2Th 3:11, 1Pe 4:15
speaking: Act 20:30, Tit 1:11, Jam 3:10
Reciprocal: Gen 34:1 – the daughter Gen 34:7 – thing Pro 6:12 – walketh Pro 7:11 – her feet Pro 14:23 – but Mat 20:3 – standing Act 17:21 – spent Rom 12:11 – slothful Rom 13:7 – honour to Eph 4:31 – evil speaking 1Th 4:11 – and to do Tit 2:5 – keepers 2Pe 1:8 – barren
Fuente: The Treasury of Scripture Knowledge
1Ti 5:13. It would be a natural outcome for such women who had lost their spirit of devotion, but who were still on the financial support of the church, to cease their activities on behalf of the disciples. Such persons would not be quiet on account of their restless emotions, and would become what are familiarly called gadabouts. Neither might such characters be expected to have much care about their conversation, for they would naturally see things to talk about and thus become tattlers. Such a person would also not be satisfied merely with talking “out of turn,” but Paul says they would become busybodies. That is from PERIERGOS which Thayer defines as follows: “Busy about trifles and neglectful of important matters, especially busy about other folks’ affairs, a busybody.”
Fuente: Combined Bible Commentary
1Ti 5:13. The very functions of the registered widows would tend in the case supposed to aggravate the evil. Their work of ministration, like that of a District Visitor or Sister of Mercy in modern times, involved frequent visits to many houses; and this might easily pass into simple idleness, or still worse, into the laborious idleness described in the word busybodies, carrying to one family the tittle-tattle of anotherthings thatfor this reason or thatought not to be spoken of.
Fuente: A Popular Commentary on the New Testament
1Ti 5:13 And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
If they don’t get married and settle down they will just get into trouble. Let’s list that trouble that is mentioned:
“Be idle” would be the natural thing to arise – no husband to care for – time on their hands would be the ultimate result.
“Wandering house to house” Being idle, what else is there to do in a day without television, stereos, movie theaters, malls, cars, and all those goodies.
“Tattlers” – I saw a note on a Baptist church bulletin board years ago that there is no better machine for picking up dirt than the telephone. Now Paul did not know of the telephone so I think he just knew women of his own day.
I assume that the tattling would be on one another and anyone else that had the misfortune to come into range.
One of the possible translations of this term is babbling, which kind of says it all.
“Busybodies” One commentary suggested not only is there the thought of being involved in useless activities, but also neglecting useful activities – neglecting is kind of the result of the former.
The thought of false doctrine might come into the picture, though Paul does not list it specifically, and women tend to lead one another astray if they begin to talk about things of this sort.
In our own day we have groups for support of most any problem that you have faced. They get together and begin talking of their experiences and miseries and woes and problems and depressions to the point that everyone comes away feeling good, or so they say. In light of this text I rather question the validity of these get-togethers.
In short, they won’t turn out to be the Godly saintly widows that the 60-year-olds will.
The church will be hindered if they have this type of person on the list to be helped.
I DIDN’T SAY A WORD! NOT ONE SINGLE SOLITARY WORD DID I SAY ABOUT THE TRUTH OR THE FALSEHOOD OF THE UPCOMING STATEMENTS OF PAUL!
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:13 {11} And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
(11) Another reason: because they are for the most part gossips and busybodies, and idly roving up and down, neglecting their charge and duty.
Fuente: Geneva Bible Notes
Placement on the list of supported widows would not be good for younger widows because it would open them to the temptation of idleness as well as inconsistency. They would normally face temptation to use their energy and time in too much talking and getting into other people’s affairs. In short, they would fail to participate in constructive activities and instead become involved in what was destructive. Contrast the behavior of the commended widows in 1Ti 5:10.
"In their visits to homes they pick up private matters and spread them abroad. This is always a snare to those who go from home to home or church to church." [Note: Earle, p. 378.]
In view of these possibilities Paul encouraged younger widows to remarry. In the ancient world most people expected that a widow would remarry. [Note: Bruce W. Winter, "Providentia for the Widows of 1 Timothy 5:3-16," Tyndale Bulletin 39 (1988):85; W. K. Lacey, The Family in Classical Greece, p. 117.] The apostle urged the younger widows to use their strength to bear children and to care for their families, the primary duties of a typical Christian wife (cf. Tit 2:5). The Greek word oikodespotein, translated "keep house" in the NASB, means "rule the house(hold)." Since the husband is ultimately responsible to God for what happens in his home (1Ti 3:4; Gen 3:16), Paul must have meant that the wife is to rule over the household under his authority.
By remarrying, the younger widows would not give the enemy (any accuser of believers) an opportunity to criticize them for going back on their pledge to serve Christ as a "widow indeed." Evidently this had already happened in the Ephesian church (1Ti 5:15). In forsaking their professed service of Christ in this way some had turned aside to follow Satan. This is a strong description of the real situation involved in going back on a commitment to Christ.
Did Paul mean that every young widow, and perhaps every young woman, should get married and bear children? I think not. This was the typical role of a young woman in Paul’s day and still is today worldwide. This seems to be another example of presenting the typical situation with room for exceptions assumed.
"The wife who works simply to get luxuries may discover too late that she has lost some necessities. It may be all right to have what money can buy, if you do not lose what money cannot buy." [Note: Wiersbe, 2:231.]