Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of 1 Timothy 5:3

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of 1 Timothy 5:3” utilice nuestra app.

Honor widows that are widows indeed.

3. Honour widows ] The honour implied is further referred to in 1Ti 5:9; as the honour of 1Ti 5:17 is defined by 1Ti 5:18. So in Act 28:10 the Melitans ‘honoured us with many honours, and when we sailed they put on board such things as we needed.’ Cf. Lewin’s note there. ‘The honours probably included pecuniary aid. Honor was often used for money; whence honorarium a fee.’

that are widows indeed ] So 1Ti 5:16; and in the true text 1Ti 6:19, ‘the life which is life indeed:’ a usage of the article with this adverb peculiar to this Epistle.

Fuente: The Cambridge Bible for Schools and Colleges

3 16. Timothy’s duties in regard to widows

Counsel on alms and charities for widows. The natural and obvious view of this passage studied in itself is to present the Church charities of this period as having reached an intermediate stage between the common purse or daily ministration of Act 2:45; Act 6:1, and the order of widows publicly appointed and maintained with specified duties of education, superintendence and the like, which seems to have arisen later, perhaps from a strained interpretation of this passage itself, and which was abolished by the 11th Canon of the Council of Laodicea. ‘The women who are called by the Greeks “presbyters,” and by us “senior widows,” “once-wives,” and “churchmothers” ought not to have a position as an ordained body in the Church.’ Such a view is exactly parallel with that of the Church polity in these Epistles as ‘intermediate between the presbyterian episcopacy of the earlier apostolic period and the post-apostolic episcopacy.’

If this is correct, we shall not distinguish, with Bp Ellicott, ‘the desolate and destitute widow’ of 1Ti 5:3-8 from ‘the ecclesiastical or presbyteral widow’ of 1Ti 5:9-16. More distinct and definite direction is given in 1Ti 5:10 for the selection of the widows who are described in general terms in 1Ti 5:5. A generation of Christian life has passed now since the loving undiscriminating ‘ministration’ of the first days. The very numbers of ‘Christian widows’ with varying character and circumstances, as well as the reasonableness of the thing itself, require the test of the past conduct, 1Ti 5:10, and the present life, 1Ti 5:5. ‘Charity organisation’ is the pastor’s duty.

Fuente: The Cambridge Bible for Schools and Colleges

Honour widows – The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were entrusted with the performance of certain duties toward the other female members, see 1Ti 5:9. It is to be remembered that the contact of the sexes was much more circumscribed in Oriental countries than it is among us; that access to the female members of the church would be much less free than it is now, and that consequently there might have been a special propriety in entrusting the duty of watching over the younger among them to the more aged. This duty would be naturally entrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were entrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, see the notes on Rom 16:1.

That are widows indeed – Who are truly widows. We associate with the word widow, commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood – a poor and dependent condition; care and solicitude; sadness and sorrow. This idea is implied in the use of the word employed here – chera – which means properly one who is bereaved, (from the adjective cheros, bereaved), and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in 1Ti 5:4-5, 1Ti 5:9-10. He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence; 1Ti 5:10.

Fuente: Albert Barnes’ Notes on the Bible

Verse 3. Honour widows that are widows indeed.] One meaning of the word , to honour, is to support, sustain, c., Mat 15:4-5; and here it is most obviously to be taken in this sense. Provide for those widows especially which are widows indeed-persons truly destitute, being aged and helpless, and having neither children nor friends to take care of them, and who behave as becometh their destitute state. But see the note on 1Ti 5:10.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Honour widows; give a respect to such as have lost their husbands, with a regard to that honourable estate of marriage in which they have been formerly, and do not only pay them a due respect, but afford them a maintenance, Act 6:1.

That are widows indeed: who are widows indeed he openeth further, 1Ti 5:5; such as are not only pious, but desolate, as the Greek word for a widow implies, according to its derivation.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. Honourby setting on thechurch roll, as fit objects of charitable sustenance (1Ti 5:9;1Ti 5:17; 1Ti 5:18;Act 6:1). So “honor” isused for support with necessaries (Mat 15:4;Mat 15:6; Act 28:10).

widows indeed (1Ti5:16). Those really desolate; not like those (1Ti5:4) having children or relations answerable for their support,nor like those (in 1Ti 5:6) “wholive in pleasure”; but such as, from their earthly desolation asto friends, are most likely to trust wholly in God, persevere incontinual prayers, and carry out the religious duties assigned toChurch widows (1Ti 5:5). Carefor widows was transferred from the Jewish economy to the Christian(Deu 14:29; Deu 16:11;Deu 24:17; Deu 24:19).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Honour widows that are widows indeed. Who those are, see in 1Ti 1:5. The honour to be given them is not a putting of them into the office of a deaconess, in the church; which office, some think, is referred to in Ac 6:1, and did obtain in some of the primitive churches; and it might be that some of these widows, the apostle here and hereafter speaks of, might be preferred to the rest, and be set over them, and have the care of such, who were more infirm; but then this could only be the case of some, whereas the honour here spoken of is what is to be given to all that are really widows; and therefore rather regards some external honour and respect to be shown them, by words and actions; and especially it designs an honourable provision for them, and maintenance of them; in which sense the word is used in 1Ti 5:17. So, with the Jews, giving gifts to persons, and making presents to them, is called honour. When Manoah asked the angel’s name, that he might do him honour, when his saying came to pass, Jud 13:17 the sense, according to them, is q,

“that I may inquire in what place I may find thee, when thy prophecy is fulfilled, and give thee , “a gift”; for there is no honour but what signifies a gift, as it is said, Nu 22:17, “honouring I will honour thee”.”

So giving gifts to the poor, or providing for their maintenance, is doing them honour; and that this is the sense here, appears by what follows in the context.

q Bemidbar Rabba, sect. 10. fol. 199. 4.

Fuente: John Gill’s Exposition of the Entire Bible

Directions Concerning Widows.

A. D. 64.

3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God. 5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, that they may be blameless. 8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work. 11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12 Having damnation, because they have cast off their first faith. 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. 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15 For some are already turned aside after Satan. 16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Acts vi. 1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.

I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure,1Ti 5:5; 1Ti 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church’s charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer. xlix. 11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luke ii. 37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (v. 6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.

II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (v. 4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So v. 16. This is called showing piety at home (v. 4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Matt. xv. 5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, c. He speaks of this again (&lti>v. 8), If any provide not for his own, c. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (v. 16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.

III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church’s charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints’ feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.

IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (v. 11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev. ii. 4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (v. 14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, “If this faith referred to a promise made to the church not to marry, it could not be called their first faith.” Withal they learn to be idle, and not only idle, but tattlers, c., &lti>v. 13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church’s poor), let them marry, bear children, c., &lti>v. 14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, v. 15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church’s charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.

Fuente: Matthew Henry’s Whole Bible Commentary

That are widows indeed ( ). For (actually, really), see Luke 23:47; 1Cor 14:25; and verse 5. For widows () see Mark 12:40; Mark 12:42; Acts 6:1; 1Cor 7:8. Parry notes that in verses 3-8 Paul discusses widows who are in distress and 9-16 those who are in the employment of the local church for certain work. Evidently, as in Acts 6:1-6, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (, keep on honouring) the widows.

Fuente: Robertson’s Word Pictures in the New Testament

Honor [] . Not only by respectful treatment but by financial support. Comp. timhsei, Mt 14:5, and pollaiv timaiv ejtimhsan, Act 28:10; and diplhv timhv 1Ti 5:17. Comp. Sir. 38 1. ‘The verb only once in Paul (Eph 6:2, citation), and only here in Pastorals.

Widows [] . Paul alludes to widows in 1Co 7:8 only, where he advises them against remarrying. They are mentioned as a class in Act 6:1, in connection With the appointment of the seven. Also Act 9:39, 41. In the Pastorals they receive special notice, indicating their advance from the position of mere beneficiaries to a quasi – official position in the church. from the very first, the church recognised its obligation to care for their support. A widow, in the East, was peculiarly desolate and helpless. 119 In return for their maintenance certain duties were required of them, such as the care of orphans, sick and prisoners, and they were enrolled in an order, which, however, did not include all of their number who received alms of the church. In Polyearp’s Epistle to the Philippians, they are styled “the altar of God.” To such an order the references in the Pastorals point. The Fathers, from the end of the second century to the fourth, recognised a class known as presbutidev aged women (Tit 2:3), who had oversight of the female church – members and a separate seat in the congregation. The council of Laoclicaea abolished this institution, or so modified it that widows no longer held an official relation to the church. Who are widows indeed [ ] . Comp. vv. 5, 16. Ontwv verily, truly, twice in Paul, 1Co 14:25; Gal 3:21. See on 2Pe 2:18. Wherever ontwv is used by Paul or by any other N. T. writer, it is used purely as an adverb (see Luk 23:47; Luk 24:34) : but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. ver. 4), and have been but once married. There is probably also an implied contrast with those described in vv. 6, 11 – 13.

Fuente: Vincent’s Word Studies in the New Testament

1) “Honour widows” (cheras tina) “Honor widows.” Widows need discriminating care, since some need at least some support from the church. To show Christian care for widows is an element of pure or honorable religion, Jas 1:27. The task of their material care was assigned to spiritual men in the church at Jerusalem to relieve the apostles of daily ministration to their needs and certain complaints, Act 6:1-7.

2) “That are widows indeed” (tas ontos cheras) “Those really widows,” not merely the separated, or divorced, or those with no close family relatives, 1Ti 5:5; 1Ti 5:16. Among them in the church was Dorcas, “full of good works,” Act 9:36-41. Saints and widows wept at her death, rejoiced at her restoration to life. The honoring of widows that are widows indeed, involves seeing that they have:

a) food

b) clothes

c) shelter

All are concerns for every believer, Jas 2:15-16; 1Jn 3:16-18.

Fuente: Garner-Howes Baptist Commentary

3 Honor widows that are really widows. By the word honor he does not mean any expression of respect, but that special care of them which bishops (85) took in the ancient Church; for widows were taken under the protection of the Church, that they might be supported out of the common funds. The meaning of this mode of expression is as if he had said, “For selecting widows that are to be taken under your care and that of the deacons, you ought to consider who they are that are really widows (86) What was their condition we shall afterwards explain more fully. But we must here attend to the reason why Paul does not admit any but those who are absolutely widows, and, at the same time, widows without children; for, in that condition, they dedicated themselves to the Church, that they might withdraw from all the private concerns of a family, and might lay aside every hindrance. Justly, therefore, does Paul forbid to receive the mothers of families, who are already bound by a charge of a different kind. When he calls them “really widows”, he alludes to the Greek word χήρα, which is derived ἀπὸ τοῦ χηροῦσθαι, from a verb which signifies to be “deprived” or “destitute.”

(85) “ Les Pasteurs et Evesques.” — “Pastors and bishops.”

(86) “From what the Fathers and Greek commentators tell us, it appears that those persons were maintained from the funds of the Church; and from what follows, it is clear that they filled an office; the name χήραι being as much one of office as διάχονες, though the exact nature of its duties has not been determined. That the persons who held it instructed the younger females in the principles of the Christian faith, is pretty certain; but whether they were, as some say, ‘the same as the deaconesses,’ is yet a disputed point. It would seem that they were not necessarily the same; but that, having once been such, during the life of their husbands, they were not removed from that office. Otherwise, it would seem their duties were different from those of the deaconesses; and if we were to call them by such a name as would designate their chief duties, we might call them ‘Female Catechists.’ That these differed from the deaconesses is certain from the positive testimony of Epiphanius. Yet they might occasionally assist them in their duty of visiting the sick. Be that as it may, the existence of such an order as the χήραι requires no very strong testimony from ecclesiastical history; since, from the extremely retired life of the women in Greece and other parts of the East, and their almost total separation from the other sex, they would much need the assistance of such a person, who might either convert them to the Christian faith, or farther instruct them in its doctrines and duties.” — Bloomfield

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

1Ti. 5:4. Children or nephews.R.V. children or grandchildren. Descendants, or more specially, as the context implies, grandchildrennephews in the original but now antiquated sense of the word (Ellicott). Shew piety at home.Another example of St. Pauls natural religion. Filial piety is what he here enjoins.

1Ti. 5:5. She that is a widow indeed.Like old Anna who departed not from the Templeleft desolate for a long lifetime.

1Ti. 5:6. She that liveth in pleasure.R.V. giveth herself to pleasure. The only other use of the word in the New Testament is Jas. 5:5.an instructive parallel. Dead while she liveth.As in the vivid thought of the East that which was certain was spoken of as actual, so St. Paul regards a wanton life as an actual death.

1Ti. 5:8. If any provide not.If he does not use his judgment to anticipate the needs. For his own, and specially for those of his own house.This cuts at the root of the improvidence which might originate in the care of the Church, through the deacons, for those who were destitute. A mans household must be his concern rather than that of the Church or the board of guardians.

1Ti. 5:9. Let not a widow be taken into the number.R.V. Let none be enrolled as a widow. It has been suggested that they were an order of widows who took the oversight of the younger women. Perhaps they acted as chaperons.

1Ti. 5:10. Brought up children.Whether her own children, or others left as orphans, it is not easy to decide. Lodged strangers.R.V. used hospitality to. Not only with the possibility of finding angels (Heb. 13:2) amongst them, but with the direct assurance that the Lord Himself, in His lowliest servant, was honoured.

1Ti. 5:11. The younger widows refuse.They were not necessarily to be excluded from the alms of the Church, but were only to be held ineligible for the collegium viduarum (Ellicott).

1Ti. 5:13. Tattlers also, and busy-bodies.Like Diotrephesgoing about prating against St. Johnthese babblers give unrestrained licence to their tongues, and permit others no peace from their meddlesomeness.

1Ti. 5:16. If any man or woman that believeth have widows.How were the younger widows to be supported then? Let their relatives care for them rather than place them in a position to bring reproach on the community.

MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 5:3-16

Widows and the Early Christian Church.

I. There was a distinction recognised between the different grades of widowhood.In this paragraph four classes of widows are mentioned.

1. The widow indeed (1Ti. 5:3; 1Ti. 5:5). She is desolate, quite alone in the world. She has not only lost her husband, but is without children or any other near relative to provide for her needs. The Church must be to her in place of husband and family, and seek to mitigate as much as possible the oppressive loneliness of her life.

2. The widow with a family. Children and grandchildren (1Ti. 5:4). It is the Christian duty of the members of the family to provide for the wants of the home (1Ti. 5:4; 1Ti. 5:8; 1Ti. 5:16). The Church must not burden itself with responsibilities that belong to others, and which they must be taught to discharge.

3. The widow living in pleasure. Gay, frivolous, and even worse (1Ti. 5:6; 1Ti. 5:11-15). Her young, passionate nature must be restrained, and be warned not to bring discredit and disgrace upon herself and the Church. 4. The enrolled widow (1Ti. 5:9-10). She must be sixty years of age, have had only one husband, have had experience in the bringing up of children, and be well known as devoted to good works. She is a widow indeed, and something more. She has an office in the Church with definite functions to discharge, and the Church is responsible for her support.

II. Discretion and tact were necessary in dealing with the different classes of widows.Timothy was young, and was exhorted so to behave himself that his moral integrity should command respect in spite of his youth. Respect must be shown towards age and moral worth (1Ti. 5:3), and discretion exercised in dealing with the young and wanton (1Ti. 5:6-7). There is a shrewd insight into human nature in one of the rules imposed by Wesley on his early preachers: Converse sparingly with women, especially with young women. Care must be taken not to encourage either a rigour not likely to be maintained, or opportunities of idleness certain to lead to mischief. Help is to be generously afforded to the destitute, but the resources of the Church must be jealously guarded. They must not be wasted on the unworthy, or on those who have other means of help. And, so far as possible, the independence of those who are relieved must be protected by employing them in the service of the Church (1Ti. 5:3-16) (Plummer).

III. The principle of self-help and independence in the Christian family is recognised and strongly enforced (1Ti. 5:4; 1Ti. 5:8; 1Ti. 5:16).The Church is not to be regarded as a permanent board of relief constituted for the administration of indiscriminate charity. It does not and should not free any of its members from responsibilities by undertaking for them in mistaken charity the duties they ought to discharge and are capable of discharging themselves. Christianity teaches the gospel of work, not as an end in itself, but as a means of securing support and independence, and of freely ministering to the good of others. No one should be encouraged to attach himself or herself to the Church for the sake of personal maintenance. The Church must keep her needy members, but all who can work should be stimulated to honest and diligent industry.

Lessons.

1. The young minister must be circumspect in his behaviour towards women.

2. The Church should shelter and help its deserving widows.

3. The Church should encourage work and a spirit of independence.

GERM NOTES ON THE VERSES

1Ti. 5:4; 1Ti. 5:8; 1Ti. 5:16. Family Responsibilities.

I. Parents and children should mutually contribute to the family support.

II. The help of children afforded to their parents is a just requital of parental toil and affection.

III. The neglect of self-evident family duties is utterly alien to the spirit and teaching of Christianity (1Ti. 5:8).

1Ti. 5:4. The Christian Home

I. Is the sphere for exercising practical religion.Learn first to show piety at home.

II. Recognises the righteous claims of the widowed mother to affection and support.If any widow have children or grandchildren, let them requite their parents.

III. Enjoys the Divine approval.For that is good and acceptable before God.

Piety at Home.

I. The home must be safe.

II. Make it attractive.

III. Make it instructive.

IV. Make the home a preparation for life.

V. Make the home a preparation for heaven.

VI. Keep the home near heaven.J. Hamilton.

1Ti. 5:8. Consistency of Benevolence with providing for our own.

I. Whenever the conduct proposed is physically impossible, it cannot be our duty.

II. Wherever this conduct would frustrate the great end of benevolence by lessening human happiness, it cannot be our duty.

1. If the interests and duties of mankind were all thrown into a common stock, there would be little or no good done to any.

2. The division of human industry should be voluntary.

3. By the institution of families preparation is effectually made for the preservation, support, and education of children.

4. All the duties of man respect especially the objects he best knows, those to which he can most frequently and effectually extend his beneficence.Dwight.

1Ti. 5:11-15. Young Widowhood

I. Has its special perils.

1. In rebelling against the claims of Christ (1Ti. 5:11-12).

2. In degenerating into habits of idleness and mischievous gossip (1Ti. 5:13).

II. Has its safeguards in the duties and responsibilities of domestic life.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

THE CARE OF WIDOWS 1Ti. 5:3-16

Text 5:316

3 Honor widows that are widows indeed. 4 But if any widow hath children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God. 5 Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. 6 But she that giveth herself to pleasure is dead while she liveth. 7 These things also command, that they may be without reproach. 8 But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever. 9 Let none be enrolled as a widow under threescore years old having been the wife of one man, 10 well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints feet, if she hath relieved the afflicted, if she hath diligently followed every good work. 11 But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry; 12 having condemnation, because they have rejected their first pledge. 13 And withal they learn also to be idle, going about from house to house, and not only idle, but tattlers also and busy-bodies, speaking things which they ought not. 14 I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling; 15 for already some are turned aside after Satan. 16 If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.

Thought Questions 5:316

163.

Is not a widow always a widow until married again? What then is the meaning of the expression a widow indeed?

164.

How shall we understand the use of the word honor in 1Ti. 5:3?

165.

Explain the meaning of the word piety as used in 1Ti. 5:4.

166.

Is it clear as to just who is to show piety? Prove your answer.

167.

To our parents we owe a great debtwhat is it?

168.

Where has God spoken in His word concerning the responsibility of children and grandchildren toward their parents?

169.

In what sense does the true widow have her hope set on God?

170.

Is there some distinction in supplications and prayers?; if so, what?

171.

Is the time of private prayer suggested by the expression night and day?

172.

Why the sudden change in thought from 1Ti. 5:5 to 1Ti. 5:6?

173.

What has died in the pleasure loving widow?

174.

Just what is it that Timothy is to charge upon the congregation?

175.

Who is to be without reproach? How does this relate to the subject of the care of widows?

176.

Just what constitutes providing for our relatives? Would government support be included?

177.

In what sense has a person denied the faith when he does not care for his own? In what sense is he worse than an unbeliever?

178.

Widows were to be enrolled in something; what was it? Why the sixty year age limit?

179.

Does the expression the wife of one man include the necessity of marriage, or simply refer to a one man woman,i.e. no polygamist? (Will you use the same logic on 1Ti. 3:2 when referring to the elder?the same words are used).

180.

Who is going to bring the report of good works as stated in 1Ti. 5:10 a? Specify some possible good works.

181.

Does 10b mean that every enrolled widow must have had childrenor that if she did they should have been brought up in the right manner?

182.

These women were to be qualified long before they were widowswhat is here said about them is said for the whole church, for any woman is a potential widow. Just what is involved in showing hospitality to strangers?

183.

Please do not avoid a discussion of foot washing just because some have abused it. Somebody washed feetwho was it? When was it? Why was it? Was it a church ordinance?

184.

Do not forget Joh. 13:12-16.

185.

Can we say that hospitals, motels, and the community chest do the work of the widows today?

186.

Is it a sin for younger widows to marry? See 1Ti. 5:11 and 1Ti. 5:14.

187.

What is the first pledge of the younger widows?

188.

How would the advice in 1Ti. 5:14 solve the problems of 1Ti. 5:13?

189.

In what sense could a church become responsible for the actions of the younger widows described in 1Ti. 5:13? What is a tattler; a busy-body?

190.

In what sense are the women to rule the house?

191.

Paul sees a grave danger in being a widow, and a serious responsibility on the part of the church. How shall we explain the danger and assume the responsibility? Cf. 1Ti. 5:15.

Paraphrase 5:316

3 With respect to widows who are to be maintained by the church as teachers, my command is, Employ and maintain those only who are really widows, or desolate.

4 But if any widow have children or grandchildren able to maintain her, let not the church employ her as a teacher; but let these relations learn first piously to take care of their own family, and, then to make a just return of maintenance to their aged parents for their care in bringing them up. For this attention to parents in poverty is good for society, and acceptable in the sight of God. See 1Ti. 5:8; 1Ti. 5:16.

5 Now, to shew thee who the widows are of whom I speak, she who is really a widow and desolate, besides being poor and friendless, is of a pious disposition; she trusteth in God for her support, and continueth in deprecations and prayers night and day. Such a widow will take pleasure in instructing the young.
6 But the widow who liveth in gaiety and luxury is dead while she liveth in that manner, and should not be employed as a teacher of the young.
7 Now, these things concerning the obligation lying on children to maintain their parents, charge the Ephesians to perform, that they may be blameless in that matter.
8 For if any one professing Christianity maintaineth not his own poor relations, and especially those with whom he hath lived in family, he hath renounced the faith of the gospel, and is worse than an infidel; many of whom would be ashamed of thus violating the obligations of nature and humanity.
9 Let not any widow be taken into the number of teachers of the younger under sixty years old, having neither been an harlot, nor a concubine, but the wife of one husband at a time; consequently, hath governed her passions properly in her youth,
10 Farther, she must be one who is borne witness to for good works; that she hath brought up children religiously and virtuously, that she hath formerly lodged strangers, even though heathens, that she hath washed the disciples feet in their journeys, when they went about preaching the gospel, that she hath relieved the afflicted; in short that she hath diligently performed every charitable work.
11 But the younger widows reject as teachers, because, when they cannot endure that restraint to which they have subjected themselves for Christs sake, they will marry, and, by encumbering themselves with a family, they will render themselves unfit for teaching:
12 Subjecting themselves to condemnation, both from God and men, because, by marrying, they have renounced their first engagement to serve Christ.
13 And at the same time also they learn to be idle, wandering about from house to house, on pretence of following the duties of their office: And not only idle, but tale-bearers also, and meddlers in other peoples affairs, publishing the secrets of families, which they ought not to divulge.
14 I command, therefore, young widows to marry, if a fit opportunity offers, to bear children, to govern the house with prudence, and, by behaving in all respects properly, to give no occasion to the adversaries of our religion to reproach the gospel, on account of the bad behaviour of those who profess it.
15 I am anxious to have these rules observed, because already some widows, whom the church hath employed as teachers, by marrying, are turned aside from the work to follow after Satan.
16 If any Christian man or Christian woman have poor widows nearly related to them, let them relieve them, if they are able, and let not the church be burdened with maintaining such as teachers, that it may relieve those who are really desolate, by employing and maintaining them as teachers of the younger women.

Comment 5:316

It does seem because of the length of this section, we should offer some subdivision of the passage. The following from Edmond Hiebert is good:

The duty of supporting widows, 1Ti. 5:3-8.

The command to honor genuine widows, 1Ti. 5:3

The definitive classification of widows, 1Ti. 5:4-5.

(1)

The widow having children, 1Ti. 5:4

(2)

The widow who is a genuine widow, 1Ti. 5:5

(3)

The widow living in pleasure, 1Ti. 5:6

The instructions concerning the enrollment of widows, 1Ti. 5:9-15

The qualifications of those enrolled, 1Ti. 5:9-10

The rejection of young widows, 1Ti. 5:11-13.

(1)

The command to reject the young widows, 1Ti. 5:11 a

(2)

The reason for the rejection, 1Ti. 5:11 b 1Ti. 5:13.

The apostolic directive for young widows, 1Ti. 5:14-15

The duty of a believing woman, 1Ti. 5:16

We shall now take up a verse by verse comment, but please keep the outline before you so as to be able to analyze the entire passage.

1Ti. 5:3. The word honor carries the thought of very definite assistance as well as respect. The word widow means bereft or left alone. There are two widows who do not live up to their name: those who have children or grandchildren to support them, and those who give themselves to pleasure. We cannot say that here in 1Ti. 5:3 alone, we have reference to regular financial help by the church for widows who are widows indeed.

1Ti. 5:4. A widow indeed is one who does not have help from children. In fulfillment of the fifth of the ten commandments, children are to care for their parents. Our religion is little more than a pretense if it does not enter our family relationship. Paul does not mention whether we consider our mother or grandmother worthy of support, he states that God considers her worthy; for the Christian this should settle the matter, Care for parents in their declining years is but small payment for the many years they cared for us. We were helped in every way by them when we could not help ourselves, Can we not return in kind such care? It is good to know that God sees and appreciates our efforts if no one else does,

1Ti. 5:5. In sharp contrast, two kinds of women are described in 1Ti. 5:5-6. Three qualities are given concerning the first: (1) desolate or utterly alone, Our hearts should go out to aged women who are too old to work, and have no children or grandchildren to help them. (2) hath her hope set on God. If widows of Pauls day and time could hope in God, who are we to lack in faith today? We think of the widow of Zarephath (1Ki. 17:8-12) who said, as Jehovah liveth she and her son were going to starve to death. The hope of such widows is not for food but for heaven. If God does not supply physical sustenance then He will provide something far better. We are not suggesting God does not provide food, for He does, but such hope is not some type of divine social security benefit. (3)She lays before God all of her specific needs (supplications) and does not forget the needs of others (prayers); this she does in the hours of the night, as well as when cares and concern come during the day.

1Ti. 5:6. In the luxurious city of Ephesus there would be temptations to give oneself to pleasure; what would seem to be life was in fact death. To live after the flesh is to die Rom. 8:13.

Sin of any kind is a disappointment. Such disappointment is especially keen as it relates to the sins of the flesh. God is disappointed because we have abused a high and holy relationship, not only between a loving heavenly Father and his disobedient child, but between children. Christ is disappointed because we have rejected His Lordship, the one thing above all else He deserves in our lives. The Holy Spirit is grieved and quenched in His holy work. Others who trusted us are sad and confused by our actions. Little ones might be caused to stumble and be lost. We are disappointed because we did not find what we expectedbecause we failed to read all the price tag. All of this spells spiritual death, the cost of lustful living. The gay young widow is anything but gay when she awakens to the reality we have just described.

1Ti. 5:7. The world is watching the Christian. When we fail to care for our own, we are bringing reproach upon the name and cause of Christ. Timothy was to recognize the seriousness of such a condition. To avert it he was to give careful instruction, with the note of divine authority behind it, to all those described in 1Ti. 5:1-6 : Let the older and younger men and women, all types and ages of widows, children and grandchildren take heed to such instruction.

1Ti. 5:8. This verse is almost a conclusion to the one preceding it. If we do not care for our own, it will be because the command and lesson have not been heeded. The terrible seriousness of failure is emphasized: denied the faith. The principle involved is so basic, that to fail in this is to fail in all. Please note that the body of Truth was so well defined at the time as to be called The Faith. If we will not support our own family, we are failing where some of the world succeeds; thus we are worse than an unbeliever. No Christian man or woman is exempt from this responsibility; such care is for every mother or grandmother who might be in need. Just how such care is to be given is not specified; there is a need to be met, and meet it we must or give up our pretense of being a Christian.

1Ti. 5:9. The church at Ephesus was well acquainted with the meaning and use of the term enrollment, but we are not. We know the verb means to be elected and thus to be enrolled or entered on a list. Did the congregation vote on certain widows as to whether they would be supported by the church or not? We believe the enrollment here does refer to the support of certain widows by the church. Just how such support was carried out is a matter of opinion. The two qualifications in this verse refer at the same time to age and moral conduct. As to why a widow must be older than sixty years of age, please read Pauls comment concerning the desires and actions of certain younger widows, who if enrolled would feel obligated to the church, but who would be not at all satisfied when the opportunity for marriage presented itself. Let none appear on the list for support who is not a one man woman. The obvious meaning is that the widow should not have been the wife of more than one man. It would be ridiculous to say the necessity of marriage is included here, for such is not the point of the expression the wife of one man. But, what of the insistence of some in forcing the necessity of marriage into the expression the husband of one wife (1Ti. 3:2)? It seems to the writer the same thought is discussed in both passages, i.e. an attitude of heart, both the prospective enrolled widow and the prospective elder must be joined to but one partner in heart and life.

1Ti. 5:10. Certain questions must be answered in the mind of the congregation before they can offer the use of the church treasury to a widow. Look at the list: (1) Is she past sixty years old? (2) Is she a one man woman? (3) Who knows of the good works performed by her? What are these good works? (4) Has she been able to rear children who are a credit to the community and the church? (5) How has she treated strangers in need of hospitality? (6) What of the care of the saints?; has she washed their feet? (7) How did she care for the sick? (8) Has she been an energetic worker for good?

We do not believe a formal interrogation took place, these are but qualities one would expect to find in any faithful sister. We are not suggesting you would find them today, for you would examine many before one would appear who exemplified such virtues. As to the subject of foot washing we like very much the words of Lenski:

Closely allied are the next two questions: whether she washed saints feet, whether she relieved afflicted ones. We think of Joh. 13:15 and Luk. 7:44. Travelers and guests who were received into the house had their sandals untied and their feet laved. This was the task of lowly servants, and when guests were to be honored, the host attended to it. But the matter of hospitality has already been named, and this new question cannot refer to one feature of that hospitality, to its cordiality as some think. Nor would the housewife of the Orient wash a guests feet unless it be a woman guests. The expression is figurative for rendering menial service, being not too proud to stoop. So also these saints are not house guests but fellow Christians in the congregation who need lowly service and assistance. Thus hospitality in the womans own home, and then helpful lowly service in the homes of destitute fellow Christians are referred to. (pp. 669, 670)

1Ti. 5:11. In what sense shall we understand the word refuse as here used? It must have reference to enrollment of widows for support. There is both a general principle and specific instance to consider in this case. The general rule is: do not enroll for full support, widows under sixty years of age. The specific instance is in reference to some younger widows: whereas they once were bereft of support and gladly received enrollment for support by the church, they now have found a prospective husband, and that among unbelievers. The problem is that the widow has pledged herself to work for Christ and remain a widow, now she is sorely tempted to do neither one. Her desire for a husband is natural, but when it is set over against a promise to the church (and Christ) that she will remain a widow, almost inevitably the result will be that she will exercise youthful vigor against Christ. All younger widows would not conduct themselves in such a manner, but the temptation would be present for all. Remove the circumstances by ignoring applications from younger widows for enrollment.

1Ti. 5:12. The question as to what is the pledge has been cleared up, if we accept the interpretation we have just given of 1Ti. 5:10-11. The condemnation is the judgment of the Lord against those who made the promise to the church and Christ that was not kept. It is more important than a breach of contract for material support. Because of the moral issue involved, she has rejected her pledge of love to Christ her Lord and Saviour. She is now about to pledge herself to a pagan husband, in doing so she rejects Christ.

1Ti. 5:13. We are now introduced to the circumstances out of which this problem grew. If younger widows are enrolled to serve the church in visitation work, some of them will be tempted to become the idle tattlers and busy-bodies here described. Refuse to enroll them and you will not have the reproach against the church. It is not that some women (even church members) will not fall into such sins as here describedbut at least they will not be to the mind of the unbeliever, official representatives of the body of Christ.

The house to house phrase could be understood in connection with the work given such widows. Idleness would develop because many would have more time and energy than work.

1Ti. 5:14. Here are the positive instructions for younger widows: please note how perfectly the directions meet the need. What is the need?: to care for the younger women who, because of time and energy, to say nothing of more freedom, are tempted to give themselves to pleasure. What is the answer to such a problem? Let them marry, bear children, rule their household; all time and energy will be taken up in the high and holy task of wife and motherhood. Such instructions are given to Christian women; no more idle visiting, no more tale bearing, no more meddling in other matters, when we give ourselves to our home and family. Paul is vitally concerned for the good name of the church in Ephesus, and in all places. To carry out the above instructions, is to stop the mouths of those who would criticize the Lords work because of certain feminine conduct. We do not understand the adversary in 1Ti. 5:14 to refer to the devil, but rather to be used generically in reference to anyone who might oppose Christs work.

1Ti. 5:15. Pauls advice is urgent! Some have already fallensome have already left the path, There is no hesitancy in saying that such are following Satan. Timothy is to urgently instruct the elders that they might instruct the church, or he is to instruct directly the assembly. Paul speaks out of sad experience, to offer a safeguard for those who are being tempted to turn aside.

1Ti. 5:16. There yet remains a circumstance in which some widows might find themselves. What of widows who live in the homes of wealthy church members? Perhaps their husbands, who had formerly been employed by this family, died. For whatever cause, some widows find themselves in the home of well-to-do Christians. Perhaps the widows are employed in such homes. Paul is very plain in his word to such circumstance. Let the women, or believerfor so the word indicates, support such widows, that the Church might assist those who are truly bereft or widows. We have suggested a situation by which to explain the little phrase hath widows, we are sure there are other ways of explaining it, e.g. If any woman believer had widowed relatives who were in need, she should care for them . . . (Russell Bradley Jones).

Fact Questions 5:316

129.

How shall we understand the word honor as used in 1Ti. 5:3?

130.

How is the word widow used in 1Ti. 5:3?

131.

What if our parents are not worthy of support; should we follow Pauls instructions in 1Ti. 5:4?

132.

Give the three qualities of a widow indeed.

133.

Give an example of a widow who had her hope set on the living God, and yet planned on starving to death.

134.

Explain prayers and supplications.

135.

Show how sin is a disappointment.

136.

Why the urgency as in 1Ti. 5:7?

137.

Show just how we deny the faith by failing to care for our own.

138.

Explain the use of the term enrollment as in 1Ti. 5:9.

139.

What is the meaning of the expression the wife of one man, or the husband of one wife. (Cf. 1Ti. 3:2)

140.

Give from memory four of the eight questions related to the qualifications of the enrolled widows.

141.

Explain foot washing as related to the qualified widow.

142.

In what sense shall we understand the word refuse as in 1Ti. 5:11?

143.

What is their first pledge?

144.

Why did some women become idle tattlers and busy bodies- Who is at fault?

145.

Show how Pauls instructions in 1Ti. 5:14 meet the need described in 1Ti. 5:11-13.

146.

Who is the adversary of 1Ti. 5:14?

147.

Show how Paul was speaking out of sad experience, as in 1Ti. 5:15. Just how did Satan enter the picture?

148.

Who is the woman that believeth (who) hath widows in 1Ti. 5:16?

Fuente: College Press Bible Study Textbook Series

(3) Honour widows that are widows indeed.The mention of the relations of a pastor to the female members of the flock suggests another train of thought. Christianity had, during the thirty years of its history, developed a perfectly new existence for women who professed the faith of Jesus of Nazareth. In the Masters new and strange (new and strange to the civilised world of that day) commandthat the poor, the needy, and the sick should be succoured, that the helpless should be helped, and the comfortless comforteda blessed calling was invented. so to speaks for Christian women. Their secluded and, in many respects, degraded life in the old world was, in great measure, owing to the fact that till Christ taught the universal duty of charity, women had no recognised public occupation in the world. The charge of the Founder of the new religion provided an endless variety of blessed, happiness-giving work for women of all ages and rank.

The novel prominence, however, of females in such great centres as Ephesus not only necessitated some organisation which should administer the alms, and generally watch over and direct the self-sacrificing labours of the female portion of the community, but also required special vigilance, on the part of the chief pastor and his assistant presbyters and deacons, to prevent the charities of the Church being misused. The widowthe desolate and destitute, the mourning widow indeed, she who is in every sense a widow and has no one to whom to look for aidshe always has a claim on the Church. Not merely is she to be honoured by a simple exhibition of respect, but she is to be assisted and supported out of the alms of the faithful.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Honour Rightly appreciate after due scrutiny.

Widows indeed Real and not spurious widows. To a real widow three things were requisite: first, actual death of husband; second, actual destitution, with no relatives to support her; and, third, worthiness as member of the Church.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Honour widows who are indeed widows.’

‘Honouring’ here signifies taking care of from a family point of view, both emotionally and financially, with the church acting in lieu of children who were to ‘honour’ their parents (Exo 20:12). In the same way the church family is to ‘honour’ (show love to and provide for) widows. For providing for widows compare Act 6:1. The Jews were very strong on providing charitable help to the needy, and especially to the old, and for that purpose the synagogues would take up regular local collections from all Jews. In that regard at least they on the whole followed the requirements of the Law (Exo 22:22; Deu 10:18; Deu 14:29; Deu 16:11; Deu 16:14; Deu 24:17-21; Deu 26:12-13; Deu 27:19; Job 22:9; Job 24:3; Psa 68:5; Psa 94:6; Psa 146:9; Isa 1:17; Isa 1:23; Isa 10:2; Jer 7:6; Jer 22:3; Eze 22:7; Zec 7:10; Mal 3:5).. The Christian church rightly aligned themselves with the practise, and made provision for their own in the same way. Widows with no remaining relatives and with no resources were in a parlous state in the ancient world, for they had no means of support. And so the church became their family and were to ‘honour’ them in the place of the children that they did not have. And ‘honouring’ included loving as well as providing

‘Who are indeed widows.’ That is who are widows who have no family to care for them. This may have included some who had been widowed when a polygamous husband became a Christian, although we would assume that in those cases he would still be seen as having a responsibility of care towards them.

It was incumbent on Jewish husbands to make provision for their wives in case of their deaths, regularly by means of jewellery and personal ornaments, at the time of their marriage, but in many cases such provision would necessarily be inadequate. The same pattern would continue, at least among Jewish Christians.

Fuente: Commentary Series on the Bible by Peter Pett

1Ti 5:3. Honour widows To honour here, signifies not only to respect but maintain, as is evident from the context from 1Ti 5:17 and other passages of Scripture: “Respect and maintain the widows, who are (what that word imports) really , that is, bereaved and desolate.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 5:3 . From this to 1Ti 5:16 we have instructions regarding the widows of the church.

] Theodoret, Theophylact, Pelagius, and most recent expositors, among others, de Wette and Wiesinger, refer to the support of the widows by money. De Wette explains directly as “care for them, support them,” adding, “he is speaking of support from the church-purse.” Wiesinger, on the other hand, remarks: “We do not say that means ‘support’ exactly, but it means an honouring which was to manifest itself in supporting them.” In proof of this view, appeal is made to the passages in Act 6:1 ; Act 28:10 ; Mat 15:4-6 ; but wrongly. In the two last passages the meaning “support with money” can only arbitrarily be given to (see Meyer on Act 28:10 ); and though the widows were supported by the church, as we learn from Act 6:1 (comp. also Ignatius, ad Polycarp . chap. iv.; Justin Martyr, Apolog. i. 67), we cannot from that draw any inference as to the meaning of . But even the context does not necessitate us to specialize the meaning. Granted that all that follows referred only to money-support to be given to the widows, why should not these special exhortations be introduced by one of a more general nature? Besides, the support mentioned being the business of the church, and not of Timothy alone, the apostle according to the analogy of (1Ti 5:9 ) would not have written , but . Hence, with several old and some recent commentators, such as Matthies, van Oosterzee, Plitt, Hofmann, we should retain the usual meaning of . Their support by the church is simply a consequence and proof of the .

] is added to define more precisely what widows Paul was thinking of, viz. those who are widows in the true and proper sense of the word (Luther: right widows). is used as an adjective only here in the N. T. (Plato, Phaedr. 260 a: ). What kind of widows are meant thereby, we are to infer from what follows.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

3 Honour widows that are widows indeed.

Ver. 3. Honour widows indeed ] That is, such as are widows not by divorce, but by the death of their husbands, and loss of their children; such as was Naomi. Honour them, that is, take them into the college of widows, to be maintained at the Church’s charge. In this sense ministers are to have double honour, see 1Ti 5:17 which is therefore so termed, because they testified thereby the virtues of those so sustained.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3 16 .] Directions concerning widows . This whole passage is somewhat difficult, and has been very variously understood. The differences will be seen below.

Fuente: Henry Alford’s Greek Testament

3 . ] Is this to be interpreted generally, ‘ honour ’ merely, or with reference to the context? The best guide to an answer will be what follows. If the command be merely to hold them in honour, why should the destitute be held in more honour than those who had families? The command would surely apply to all alike. But seeing that it does not apply to all alike, we must necessarily limit its general meaning to that particular in which the one would be honoured, and the other not. Thus without giving or seeking for an unusual meaning to , we may fairly interpret it of this particular kind of honour, viz. being inscribed on the Church’s ( 1Ti 5:9 ) as a fit object of charitable sustenance. That such a roll existed in the very earliest days of the church, we know from Act 6:1 . Cf. also Ignat. ad Polyc. c. 4, p. 721 f.: Justin M. Apol. i. 67, p. 84: Euseb. H. E. vi. 43. Thus Huther and De W., and Ellic., after Grot., Calv., all.

] cf. 1Ti 5:16 below, those who are really in a widowed (destitute) state , as contrasted with those described 1Ti 5:4 . But then the enquiry has been made, Is this to be defined by mere external circumstances, or not rather by the religious character, described below, 1Ti 5:5 ? Or are we to bind (as Chrys., al.) the two together? In a certain sense, I believe we must thus unite them. The Apostle commands, ‘Honour (by placing on the list) those who are widows indeed:’ for it is these especially, they who are destitute of earthly friends, who are most likely to carry out the true religious duties of a widow. Thus, without the two qualifications being actually united, the former is insisted on as ordinarily ensuring the latter.

Fuente: Henry Alford’s Greek Testament

1Ti 5:3 . : It is difficult to fix precisely the force of in this connexion. On the one hand, the passage (1Ti 5:3-8 ) is a part of the general directions as to Timothy’s personal relations to his flock. Respect, honour , would, then, render the word adequately. On the other hand, 1Ti 5:4 ; 1Ti 5:8 show that the question of widows’ maintenance, as a problem of Church finance, was in the apostle’s mind; and he goes on, in 1Ti 5:9 , to lay down regulations for the admission of widows to the number of those who were entered on the Church register for support. Perhaps respect was first in the writer’s mind, while the term used, , easily lent itself to the expression of the notion of support , which immediately suggested itself. Similarly Chrys. ( ), comparing 1Ti 5:17 , where has the sense of pay, cf. Sir 38:1 , Mat 15:4-6 , Act 28:10 . Honora beneficiis is Bengel’s comment.

: Those who really deserve the name of widows are (1) those who have no younger relatives on whom they have a claim for support, (2) those who conform to certain moral and spiritual requirements detailed below.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Ti 5:3-8

3Honor widows who are widows indeed; 4but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. 5Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. 6But she who gives herself to wanton pleasure is dead even while she lives. 7Prescribe these things as well, so that they may be above reproach. 8But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

1Ti 5:3 “Honor widows” The term “honor” in 1Ti 5:3; 1Ti 5:17 may denote a salary or a stipend the church gave

1. to needy widows (cf. 1Ti 5:3-8)

2. to special women helpers (cf. 1Ti 5:9-16)

3. to the elders (cf. 1Ti 5:17-22)

It seems that the church, following the OT and synagogue (cf. Deu 24:17-22; Exo 22:22-24; Isa 1:17; Act 6:1 ff; Act 9:39; Act 9:41), cared for widows. It was Paul’s concern that those the church helped were really in need or had no family of their own to help them (cf. 1Ti 5:4; 1Ti 5:16). The false teachers exploited widows (cf. 1Ti 5:6; 1Ti 5:15). Paul admonishes the church to help true widows.

1Ti 5:4 “if” This is a first class conditional sentence (as is 1Ti 5:8). There were widows who were being neglected by their own families (cf. 1Ti 5:8; 1Ti 5:16).

“for this is acceptable in the sight of God” This probably refers to the Ten Commandments about honoring father and mother (cf. Exo 20:12), in this case a widowed mother. In the OT God defends the weak, socially disenfranchised, and powerless. The cry to defend “the widow, the orphan, and the alien” becomes as characteristic here as the Deuteronomic phrase (repeated in Jeremiah).

Believers show their love and respect for YHWH by honoring His word and will for maintaining strong family ties and responsibilities.

1Ti 5:5 “Now she who is a widow indeed and who has been left alone” This is the same rare grammatical construction as 1Ti 4:3 (i.e., an adjective and a participle, cf. Tit 1:15). One wonders if this was a literary marker of a scribe who Paul used in the Pastoral Letters. Paul gives specific guidelines for his day on the qualification for receiving help from the church (but not on the “list” of 1Ti 5:9):

1. perfect tense has and continues to live alone

2. perfect tense has been and continues to be a godly woman

3. perfect tense continues to flee earthly pleasures by means of continual prayer

Anna (Luk 2:37) and Dorcas (Act 9:36) (although she is not specifically said to be a widow), would fit these qualifications.

1Ti 5:6

NASB”But she who gives herself to wanton pleasure”

NKJV”but she who lives in pleasure”

NRSV”who lives for pleasure”

TEV”who gives herself to pleasure”

NJB”who thinks only of pleasure”

Because of the cultural situation this may refer to

1. widows turning to prostitution as a means of making a living

2. the sexual exploitation by the false teachers (cf. 2Ti 3:5-7)

This seems to be a very stern warning (cf. 1Ti 5:15).

This same word is used in Jas 5:5.

“is dead even while she lives” This refers to a state of spiritual death (perfect active indicative). This verse is describing widows in the house churches of Ephesus! The false teachers had brought about not only their own “deaths,” but now they are spiritually responsible for the “deaths” of others.

1Ti 5:7

NASB”Prescribe these things”

NKJV”these things command”

NRSV”give these commands”

TEV”give them these instructions”

NJB”instruct them in this”

This term refers to “strict military commands” (cf. 1Ti 1:3; 1Ti 1:18; 1Ti 4:11). These were not suggestions! These were not items of personal preference.

“so that they may be above reproach” The “they” seems to refer to the relatives of widows with living families. This was and is an appropriate calling for all believers. Whoever fails to provide for his own relatives, especially his immediate family, has disowned the faith and in the eyes of the community is worse than an unbeliever (1Ti 5:7-8). This reflects Jesus’ teachings in Mar 7:9-13. This seems to relate to the continual emphasis on giving no handle for criticism, both to believers and unbelievers (cf. 1Ti 3:2; 1Ti 3:7; 1Ti 3:10; 1Ti 5:7; 1Ti 6:14). Christians must always live so as to attract others to faith in Christ. The positive side of this is seen in 1Ti 5:4, while this is the negative. See SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS at 1Ti 3:12.

1Ti 5:8 “if” This is a first class conditional sentence meaning some believers have neglected their families (cf. 1Ti 5:4; 1Ti 5:16)

“denied the faith and is worse than an unbeliever” I believe this refers to the person’s witness in the community (cf. 1Ti 5:7; 1Ti 3:4-5), not to their salvation. Even unbelievers help their own families. However, there are other texts which use this same term “deny” and imply a total rejection of God (cf. 2Ti 2:12; Tit 1:16; 2Pe 2:1; Jud 1:4). In context this may somehow be related to the actions or teachings of the false teachers “who fell away from the faith” (cf. 1Ti 1:19-20; 1Ti 4:1-2; 1Ti 6:9-10; 1Ti 6:20-21) or their followers (cf. 1Ti 5:6; 1Ti 5:15). See SPECIAL TOPIC: APOSTASY (APHISTMI) at 1Ti 4:1.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

indeed. See Joh 8:36.

Fuente: Companion Bible Notes, Appendices and Graphics

3-16.] Directions concerning widows. This whole passage is somewhat difficult, and has been very variously understood. The differences will be seen below.

Fuente: The Greek Testament

1Ti 5:3. , widows) Chrysostom speaks at great length of widows, de Sacerd., p. 166, et seqq.-, honour) by acts of kindness, 1Ti 5:17-18.- , widows indeed) Ploce;[39] the word indeed excludes those who have children or live luxuriously (1Ti 5:6).

[39] A word put twice, first in the simple sense, afterwards to express an attribute of the simple word. Widows, in the second instance here, means one who realizes the description given in ver. 5.-ED.

Fuente: Gnomon of the New Testament

1Ti 5:3

Honor widows-The word honor contains the idea not only of respect, consideration, but also in such a connection as this, that of temporal support. It suggests that such relief is not to be dealt to them as paupers, in a manner so as to degrade them, but as to Christians whom the church holds in honor, and to whom it thus shows honor. Care for widows was a marked feature of the Old Testament (Exo 22:22-24; Deu 24:17-19), and in the apostolic churches it was very early made a prominent duty (Act 6:12).

that are widows indeed.-Those who are destitute and truly desolate, without children or relatives to whom they can look for help. Widows in this condition are widows indeed and need the help and support of the church.

Fuente: Old and New Testaments Restoration Commentary

Honour: 1Ti 5:2, 1Ti 5:17, Exo 20:12, Mat 15:6, 1Th 2:6, 1Pe 2:17, 1Pe 3:7

widows: 1Ti 5:9, Deu 10:18, Deu 14:29, Deu 16:11, Deu 16:14, Deu 27:19, Job 29:13, Job 31:16, Psa 68:5, Psa 94:6, Psa 146:9, Jer 49:11, Mat 23:14, Luk 7:12, Act 6:1, Act 9:39, Jam 1:27

indeed: 1Ti 5:4, 1Ti 5:5, 1Ti 5:9-11, 1Ti 5:16, Luk 2:37, Joh 1:47

Reciprocal: Joh 8:31 – my disciples Act 28:10 – honoured

Fuente: The Treasury of Scripture Knowledge

1Ti 5:3. It would not be right to show dishonor to anyone of any age or either sex, to use the word in its ordinary sense, hence the term is used with some special meaning in this passage. The verses following through 16 indicate the meaning of it as Paul uses it, namely, to give them the honor of being supported out of the funds of the church. (See Act 6:1-2.) The bestowal of temporal needs is spoken of as an “honor” in Act 28:10, and it has that meaning in our verse. Some commentators say that the widows were appointed by the church to teach the younger women In the principles of the Christian faith, and were given this financial support to care for them as they discharged their work. I am not in possession of the history on this matter, but am not disposed to doubt It. We may be certain that Paul is not writing of incidental misfortune or distress that Is to be cared for, because the scripture teaches that any person in distress, whether young or old, and whether women or men or whatever their social situation, if necessity calls for it, the church must come to their relief. But in such cases there would not be required such a train of qualifications as is described in this chapter. But to place a widow in the permanent appointment as teacher of other women, to be supported out of the funds of the church, would call for these items as to her worthiness as a teacher, and the genuineness of her personal needs. Widows indeed, then, means those who are actually unable to furnish their own living while giving their time to this ministry of teaching. Moffat renders this verse as follows: “Widows in real need must be supported from the funds.”

Fuente: Combined Bible Commentary

1Ti 5:3. The verses that follow depend for their right interpretation on a true estimate of the position of the widows in a Christian community in the Apostolic Church, and this seems accordingly the right place for bringing together the data for such an estimate. (1) At the beginning of the Churchs life we find them recognisd as a distinct class, maintained wholly or in part out of the common fund of the disciples (Act 6:1). So in Act 9:39, they appear as recipients of the bounty of Dorcas. It was natural, however, in the simple communism of the period, that some conditions guarding against abuses should be attached to these privileges, that where there was still any capacity for work, that work should be required of them. And thus they became more and more an order of women leading a devout life. We enter here on the rules which St. Paul thought expedient.

Honour widows. Possibly, as the context indicates, with the secondary meaning of support, as in Act 28:10, and, to some extent, even in the Fifth Commandment. The addition, that are widows indeed, implies a half-humorous reference to the class of those who claimed the privileges but did not answer to the ideal.

Fuente: A Popular Commentary on the New Testament

Our apostle proceeds to give Timothy directions concerning widows, particularly those who were to be maintained by the church’s charity, and to live upon it.

Note, 1. The persons who were to be relieved and supported by the church’s charity: widows indeed; that is, such widows as were desolate, being deprived both of husband and maintenance at once; and having neither children, nor grand-children, nor near relations, in a capacity to relieve them; and they were also such as were resolved to continue in widowhood: these he required should be honoured, that is, have respect shown them, maintenance allowed them, employment provided for them, to visit the sick and poor, and give notice of their wants to the church, and to spend their time in the exercise of devotion, trusting in God: Continue in supplication and prayer night and day.

Note, 2. That such widows as had children and near relations, were to be taken care for, by them, and not by the church; Let them learn to shew piety at home, that is, relieve their own relations before they show kindness to strangers, or before the church be burdened with them; where the original word is very emphatical and significative. Let them exercise religion and godliness towards their own house; implying, that to extend our charity to our nearest relations is a duty in the first place, and to perform it with cheerfulness is an act of religion and godliness, and that it is in vain to pretend to religion, if we see a relation in want, and are able, but unwilling, to relieve them.

Note, 3. The character which St. Paul gave of some widows in his time: they lived in pleasure; with the censure which he passed upon them, namely, that they were dead whilst they lived; she that liveth in pleasure, that is, licentiously, sportingly, wantonly, profusely, to the dishonour of her husband’s memory, and her own personal disgrace, she is dead in sin, dead to Christ and his holy religion, whilst she lives in the world; and so is not to be looked upon by the church as a vital member of it, much less to be maintained by the church’s charity. This is what St. Paul thought needful to give Timothy in charge concerning widows, that so they might be found blameless, and without scandal to religion.

Fuente: Expository Notes with Practical Observations on the New Testament

Various Types of Widows

True widows were not to be embarrassed because the church refused to provide for their physical needs and left them in poverty. They should be shown respect and given the temporal relief they need. As will be seen, widows in deed were those who did not have children or close relatives who should provide for them. Children and grandchildren should be taught the proper love and care for their widowed mothers and grandmothers. By providing for needy mothers, children are repaying, in part, the years of loving care given to them while they were helpless children unable to face the world alone ( 1Ti 5:3-4 ).

The widow indeed is the one who has no relatives to support her and is in need. She has set her hope on God and turns to him regularly in prayer. In contrast to the widow worthy of the church’s support, Paul described a widow who gave herself to the pursuit of worldly pleasures. Such a widow would be trying to support a physical body which housed a spiritual corpse. The apostle wanted all these teachings presented to the church so there would be no avenue for reproach to be brought upon God’s people ( 1Ti 5:5-7 ).

Fuente: Gary Hampton Commentary on Selected Books

1Ti 5:3-4. Honour And endeavour honourably to support from the public stock; widows Whose destitute circumstances recommend them as the certain objects of charity. According to the Greek commentators, the widows of whom the apostle speaks in this passage were aged women appointed by the church to instruct the young of their own sex in the principles of the Christian faith, and who, for that service, were maintained out of the funds of the church. This opinion is rendered probable by the apostles order to Timothy, (1Ti 5:9,) to admit none into the number of widows without inquiring into their age, circumstances, character, and qualifications, even as in ordaining bishops and deacons; who are widows indeed Really such; that is, who are desolate, and neither able to maintain themselves, nor have any near relations to provide for them, and who are wholly devoted to God. But if any widow have children Able to provide for her; or nephews Rather grand-children, as signifies; let them learn Their children or descendants; first to show piety at home Before the church be burdened with them; and to requite their parents For all their former care, trouble, and expense; for that is good , decent, fair, and amiable, in the eyes of men; and acceptable before God Who requires us, out of regard to his honour and favour, to attend carefully to the duties of those relations in which we stand to each other.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1Ti 5:3-16. Widows.The space devoted to widows indicates the existence of a special difficulty in Asia. Paul gives Timothy definite instructions. (a) Deserving widows really left alone should be maintained from Church funds (1Ti 5:3). (b) The funds, however, must not be burdened by widows with descendants or friends capable of assisting. Descendants must make it their first charge to fulfil the family obligation involved. Otherwise they disown the Christian way of life, and acknowledge a standard lower than that of unbelievers (1Ti 5:4; 1Ti 5:8; 1Ti 5:16). (c) The mark of a true widow is that, avoiding dissipation, which is spiritual death (cf. Rev 3:1), she has forsaken domestic ties (cf. 1Co 7:33 f.) for the wholehearted service of God (1Ti 5:5 f.; contrast 1Ti 5:11 f.). (d) None should be placed on the official roll who is not (i) sixty years old, (ii) of proved self-restraint, (iii) of established reputation for good works (1Ti 5:9 f.). (e) Young widows should not be included, because (i) they may wish to remarry, and so violate their troth to Christ; (ii) in their visiting they may become busybodies. Since, then, they cannot control their natural instincts, let them marry again and attend to household cares (so 1Co 7:8 f.). Actual experience shows this to be wise (1Ti 5:11-15).

1Ti 5:3-16 forms a single paragraph. It is usual to refer 1Ti 5:3-8 to the maintenance of widows, and 1Ti 5:9-16 to the selection of an order within the Churchs official ministry. Though the maintained widows doubtless rendered some service, this sub-division is improbable, because (a) the subject of maintenance is still prominent in 1Ti 5:16, (b) the same word widow would not bear two different meanings within a few verses, (c) a minimum age-limit of sixty is more natural in charity than in service.

1Ti 5:3. honour: as context proves, embraces the idea of maintain.

1Ti 5:4. grandchildren: the old meaning of nephews (AV).

1Ti 5:7. these things: the points made in 1Ti 5:3-6. The but of 1Ti 5:8 shows the descendants to be included in those to be without reproach.

1Ti 5:9. wife, etc., 1Ti 3:2* (mutatis mutandis).

1Ti 5:10. children: whether her own or adopted. Care of orphans ranked among the good works encouraged by Judaism (Edersheim, Jewish Social Life, p. 138).

1Ti 5:14. adversary: i.e. human opponents.

Fuente: Peake’s Commentary on the Bible

Verse 3

Widows indeed; those that are entirely friendless and desolate, as explained below. (1 Timothy 5:5.) To honor them in this case means to provide for them. (Compare 1 Timothy 5:17.)

Fuente: Abbott’s Illustrated New Testament

1Ti 5:3. Honour widows that are widows indeed.

Honor widows. The question comes to mind – if I am to honor widows that are widows indeed, then are there widows that I don’t have to honor? NO!

Honor, I think has more to it than just simple honor or respect. We will see this as we go along.

The term translated honor here is also used in Eph 6:2 of honoring your father and mother so the picture Paul is painting continues with the idea of respect.

Is it possible that the respect that you show to people in some cases, should result in material giving as well? Indeed, giving of material things is a sign of honor in a way. When we give a present to someone it is in honor of some special day or it may at times be for just showing that you honor their friendship.

Before we move on, I would like to draw your attention to something that is somewhat foreign to our own society. In our society the widow is not held in high esteem unless she has money and you might get some. This is true in some churches. The attention given to widows often is to keep on their good side in case the church is in the will.

The widow is usually totally ignored by society, indeed all too often by her own family. In the Old Testament the widow was one of those subgroups of the Israelite nation that God had a special place for. He wanted the widows and the orphans cared for. It seems from the many times that it is mentioned that these two groups were very close to God.

I will just list a few references for you to study on your own along this line. A concordance will also help if you want to go further. Psa 68:5; Psa 146:9; Pro 15:25; Exo 22:22; Job 31:16; Deu 24:17; Deu 14:29. (Jam 1:27 mentions that pure religion is visiting the widows and orphans.)

The common ground between the widow and orphan is that they both have lost the man in their life as well as their provider. Indeed, that is what this text in I Tim. is all about – taking care of the widows.

I would like to list the requirements listed in this text for a “widow indeed”.

1. one that has lost her husband in 1Ti 5:5.

2. one who trusteth in God (a believer) 1Ti 5:5

3. one who continues in supplication and prayers night and day 1Ti 5:5 – a Godly woman that is known for her walk with the Lord.

4. one who liveth not in pleasure 1Ti 5:6 – if she is out at the mall every day buying clothes etc. then she is not qualified. She should not be married to the pleasures of this life. She should be committed to living a right and proper life.

5. one who is blameless 1Ti 5:7 – yes this is the same word that is used of the elder of the church in chapter three. Their life should be such that no one can lay hold of them with accusations.

6. one who is over 60 1Ti 5:9 – I assume that the limit is set because one younger could probably take care of herself.

In our society with medical help etc. as it is there are many sixty year old women that should probably be supporting themselves for awhile. Life expectancy was not very high in Paul’s day. If a woman can’t support herself then the church should help.

7. one who was wife of only one man 1Ti 5:9 – if she has outlived two husbands, then she will probably have plenty of family if not money to take care of herself.

This may also relate to the idea that if she has had more than one husband that she is more serious about men rather than being serious about the Lord.

8. one who is well reported of because of her good works 1Ti 5:10 – she is to have a good reputation around the community. It might be that the good works could be continued as she can for the church.

This seems to shift to a list of the good works that are mentioned above. It isn’t that she must have done all of these, but that she is the type of woman that has done these good works and is known for them.

a. one who has brought up children 1Ti 5:10 – that person deserves some help. They have done a good size job in life already!

b. one who has lodged strangers

c. one who has washed the saints feet

d. one who has relieved the afflicted

e. one who has diligently followed every good work 10

9. one who has no one to help support them 16

This indicates that a woman that can support herself or has family that can support her should not be on the widows list.

However, anyone filling this list of qualifications should seek and find help from her local assembly.

Yes, we have Social Security and welfare and all those other programs, yet they do not always keep the older women going. IF there is a need then the church should meet it if the woman is a widow indeed.

We should note that “Poverty is not dishonorable in itself, but only when it comes from idleness, intemperance, extravagance, and folly.” Plutarch

Some have suggested that this should be a group of widows that are gathered together to work in the church. The sixty-year limit in Paul’s days would have made the women pretty old for much work at all.

The thought of a group for work is not widely held. It would not be wrong to involve the widows as they have ability if they desire to, but it should not be involvement because the church is helping them. The church isn’t to be in the employment business. It should be to serve the Lord.

The thought of taking care of widows is not new in Timothy’s time, but was around even in the early part of Acts.

Act 6:1 mentions, “And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.”

The first deacons arose from the need to care for the widows of the early church.

I have always thrilled with churches that get behind their people to care for them.

When living in Nebraska we attended a small Bible church. I had surgery with no insurance and Faith was making very little at her job. The church rallied behind us and saw us through the bad times. They were truly God’s provision for our needs at that time.

This is something that we should do for more than just the widows. If we have people that fall into problems, then we should help. If they dive into the problems because they decide not to work then you have another story indeed.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5:3 {2} {a} Honour widows that are widows indeed.

(2) The apostle gives these rules concerning the care of widows.

(a) Have care of those widows who have need of help.

Fuente: Geneva Bible Notes

C. How to deal with widows and elders 5:3-25

Paul now addressed how Timothy was to deal with two main problem areas in the Ephesian church, the younger widows and the erring elders.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Provisions for widows 5:3-16

Paul gave instructions concerning the church’s responsibility for its widows to clarify how and for whom the church should provide special care. Widows have been and still are especially vulnerable individuals. As such God has always shown special concern for their protection (cf. Deu 10:18; Deu 24:17; Psa 68:5; Isa 1:17; Luk 2:37). The early church normally mirrored His attitude (Act 6:1; Act 9:39). In the Greco-Roman world a female normally obtained her social status and identity from her male, either her father or, after marriage, her husband. [Note: Towner, The Letters . . ., p. 335.]

". . . the real widow seems to be set up as an ideal in contrast to the young widows in much the same way that Timothy is in contrast to the false teachers (1Ti 4:6-16; 1Ti 6:11-16)." [Note: Fee, 1 and 2 Timothy . . ., p. 114.]

This whole discussion of widows appears to focus on the younger widows in particular. They may be the same women Paul spoke of in 2Ti 3:6-7 who were responding positively to the false teachers. This may explain the surprising length of the section. This is the most extensive treatment of a group in the whole epistle.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"The basic thought of the word ’widow’ is that of loneliness. The word comes from an adjective meaning ’bereft’ and speaks of her resultant loneliness as having been bereft of her husband." [Note: Hiebert, First Timothy, p. 91.]

Paul distinguished three kinds of widows in the church. First, there were the bereaved who had children or grandchildren who could support them. Second, there were those who had no family to care for them, the bereft as well as bereaved. The Christian physical relatives of the former group should care for the first type (cf. Mar 7:10-12; Eph 6:2).

"In explanation of ’nephews’ in KJV, the Oxford English Dictionary (7:91) notes that in the seventeenth century (when KJV appeared) the term nephew was commonly used for a grandson, though that meaning is now obsolete." [Note: Earle, pp. 376-77.]

"No ’corban’ business here. No acts of ’piety’ toward God will make up for impiety towards parents. . . . Filial piety is primary unless parents interfere with duty to Christ (Luk 14:26)." [Note: Robertson, 4>584.]

The church should care for the latter group, the widows with no family to care for them, and presumably widows with non-supportive family members. The church should honor this second group of widows, the extremely dependent, rather than looking down on them.

"It is what a person is, not what he has, that is the proper gauge of honour, or of dishonour . . ." [Note: King, p. 90.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 14

THE PASTORS BEHAVIOR TOWARDS WOMEN-THE CHURCH WIDOW. – 1Ti 5:3-4; 1Ti 5:9

THE subject of this fifth chapter is “The Behavior of the Pastor towards the older and younger men and women in the congregation.” Some have thought that it forms the main portion of the letter to which all the rest is more or less introductory or supplementary. But the structure of the letter cannot easily be brought into harmony with this view. It seems to be much nearer the truth to say that the unpremeditated way in which this subject is introduced cannot well be explained unless we assume that we are reading a genuine letter, and not a forged treatise. The connection of the different subjects touched upon is loose and not always very obvious. Points are mentioned in the order in which they occur to the writers mind without careful arrangement. After the personal exhortations given at the close of chapter 4, which have a solemnity that might lead one to suppose that the Apostle was about to bring his words to a close, he makes a fresh start and treats of an entirely new subject which has occurred to him.

It is not difficult to guess what has suggested the new subject. The personal exhortations with which the previous section ends contain these words, “Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.” Timothy is not to allow the fact that he is younger than many of those over whom he is set to interfere with the proper discharge of his duties. He is to give no one a handle for charging him with want of gravity or propriety. Sobriety of conduct is to counterbalance any apparent lack of experience. But St. Paul remembers that there is another side to that. Although Timothy is to behave in such a way as never to remind his flock of his comparative youthfulness, yet he himself is always to bear in mind that he is still a young man. This is specially to be remembered in dealing with persons of either sex who are older than himself, and in his bearing towards young women. St. Paul begins with the treatment of older men and returns to this point again later on. Between these two passages about men he gives directions for Timothys guidance respecting the women in his flock, and specially respecting widows. The subject occupies more than half the chapter and is of very great interest, as being our chief source of information respecting the treatment of widows in the early Church.

Commentators are by no means unanimous in their interpretation of the details of the passage, but it is believed that the explanation which is now offered is in harmony with the original Greek, consistent with itself, and not contradicted by anything which is known from other sources.

It is quite evident that more than one kind of widow is spoken of: and one of the questions which the passage raises is-How many classes of widows are indicated? We can distinguish four kinds; and it seems probable that the Apostle means to give us four kinds;

1. There is “the widow indeed ( ).” Her characteristic is that she is “desolate,” i.e., quite alone in the world. She has not only lost her husband, but she has neither children nor any other near relation to minister to her necessities. Her hope is set on God, to Whom her prayers ascend night and day. She is contrasted with two other classes of widow, both of whom are in worldly position better off than she is, for they are not desolate or destitute; yet one of these is far more miserable than the widow indeed, because the manner of life which she adopts is so unworthy of her.

2. There is the widow who “hath children or grandchildren.” Natural affection will cause these to take care that their widowed parent does not come to want. If it does not, then they must learn that “to show piety towards their own family and to requite their parents” is a paramount duty, and that the congregation must not be burdened with the maintenance of their mother until they have first done all they can for her. To ignore this plain duty is to deny the first principles of Christianity, which is the gospel of love and duty, and to fall below the level of the unbelievers, most of whom recognized the duty of providing for helpless parents. Nothing is said of the character of the widow who has children or grandchildren to support her; but, like the widow indeed, she is contrasted with the third class of widow, and, therefore, we infer that her character is free from reproach.

3. There is the widow who “giveth herself to pleasure.” Instead of continuing in prayers and supplications night and day, she continues in frivolity and luxury, or worse. Of her, as of the Church of Sardis, it may be said, “Thou hast a name that thou livest, and thou art dead.” {Rev 3:1}

4. There is the “enrolled” widow; i.e., one whose name has been entered on the Church rolls as such. She is a “widow indeed” and something more. She is not only a person who needs and deserves the support of the congregation, but has special rights and duties. She holds an office, and has a function to discharge. She is a widow, not merely as having lost her husband, but as having been admitted to the company of those bereaved women whom the Church has entrusted with a definite portion of Church work. This being so, something more must be looked to than the mere fact of her being alone in. the world. She must be sixty years of age, must have had only one husband, have had experience in the bringing up of children, and be well known as devoted to good works. If she has these qualifications, she may be enrolled as a Church widow; but it does not follow that because she has them she will be appointed.

The work to which these elderly women had to devote themselves was twofold:

(1) Prayer, especially intercession for those in trouble;

(2) Works of mercy, especially ministering to the sick, guiding younger Christian women in lives of holiness, and winning over heathen women to the faith.

These facts we learn from the frequent regulations respecting widows during the second, third, and fourth centuries. It was apparently during the second century that the order of widows flourished most.

This primitive order of Church widows must be distinguished from the equally primitive order of deaconesses, and from a later order of widows, which grew up side by side with the earlier order, and continued long after the earlier order had ceased to exist. But it would be contrary to all probability, and to all that we know about Church offices in the Apostolic and sub-Apostolic age, to suppose that the distinctions between different orders of women were as marked in the earliest periods as they afterwards became, or that they were precisely the same in all branches of the Church.

It has been sometimes maintained that the Church widow treated of in the passage before us is identical with the deaconess. The evidence that the two orders were distinct is so strong as almost to amount to demonstration.

1. It is quite possible that this very Epistle supplies enough evidence to make the identification very improbable. If the “women” mentioned in the section about deacons {1Ti 3:11} are deaconesses, then the qualifications for this office are quite different from the qualifications for that of a widow, and are treated of in quite different sections of the letter.

2. But even if deaconesses are not treated of at all in that passage, the limit of age seems quite out of place, if they are identical with the widows. In the case of the widows it was important to enroll for this special Church work none who were likely to wish to marry again. And as their duties consisted in a large measure in prayer, advanced age was no impediment, but rather the contrary. But the work of the deaconess was for the most part active work, and it would be unreasonable to admit no one to the office until the best part of her working life was quite over.

The difference in the work assigned to them points in the same direction. As already stated, the special work of the widow was intercessory prayer and ministering to the sick. The special work of the deaconess was guarding the womens door in the churches, seating the women in the congregation, and attending women at baptisms. Baptism being usually administered by immersion, and adult baptism being very frequent, there was much need of female attendants.

1. At her appointment the deaconess received the imposition of hands, the widow did not. The form of prayer for the ordination of a deaconess is given in the Apostolical Constitutions (8:19, 20), and is worthy of quotation. “Concerning a deaconess, I Bartholomew make this constitution: O Bishop, thou shalt lay thy hands upon her in the presence of the presbytery and of the deacons and deaconesses, and shalt say; O eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman; Who didst replenish with the Spirit Miriam, Deborah, Anna, and Huldah; Who didst not disdain that Thy Only begotten Son should be born of a woman; Who also in the tabernacle of the testimony and in the temple didst ordain women to be keepers of Thy holy gates; -look down now also upon this Thy servant, who is to be ordained to the office of a deaconess. Grant her Thy Holy Spirit and cleanse her from all defilement of flesh and spirit, that she may worthily discharge the work which is committed to her, to Thy glory and the praise of Thy Christ; with Whom be glory and adoration to Thee and to the Holy Spirit forever and ever. Amen.” Nothing of the kind is found for the appointment of a Church widow.

2. It is quite in harmony with the fact that the deaconesses were ordained, while the widows were not, that the widows are placed under the deaconesses. “The widows ought to be grave, obedient to their bishops, their presbyters, and their deacons; and besides these to the deaconesses, with piety, reverence, and fear.”

3. The deaconess might be either an unmarried woman or a widow, and apparently the former was preferred. “Let the deaconess be a pure virgin; or at least a widow who has been but once married.” But, although such things did occur, Tertullian protests that it is a monstrous irregularity to admit an unmarried woman to the order of widows. Now, if widows and deaconesses were identical, unmarried “widows” would have been quite common, for unmarried deaconesses were quite common. Yet he speaks of the one case of a “virgin widow” which had come under his notice as a marvel, and a monstrosity, and a contradiction in terms. It is true that Ignatius in his letter to the Church of Smyrna uses language which has been thought to support the identification: “I salute the households of my brethren with their wives and children, and the virgins who are called widows.” But it is incredible that at Smyrna all the Church widows were unmarried; and it is equally improbable that Ignatius should send a salutation to the unmarried “widows” (if such there were), and ignore the rest. His language, however, may be quite easily explained without any such strange hypothesis. He may mean “I salute those who are called widows, but whom one might really regard as virgins.” And in support of this interpretation Bishop Lightfoot quotes Clement of Alexandria, who says that the continent man, like the continent widow, becomes again a virgin; and Tertullian, who speaks of continent widows as being in Gods sight maidens (Deo) as for a second time virgins. But, whatever Ignatius may have meant by “the virgins who are called widows,” we may safely conclude that neither in his time, any more than that of St, Paul, were the widows identical with the deaconesses.

The later order of widows which grew up side by side with the Apostolic order, and in the end supplanted., or at any rate survived, the older order, came into existence about the third century. It consisted of persons who had lost their husbands and made a vow never to marry again. From the middle of the second century or a little later we find a strong feeling against second marriages springing up, and this feeling was very possibly intensified when the Gospel came in contact with the German tribes, among whom the feeling already existed independently of Christianity. In this new order of widows who had taken the vow of continence there was no restriction of age, nor was it necessary that they should be persons in need of the alms of the congregation. In the Apostolic order the fundamental idea seems to have been that destitute: widows ought to be supported by the Church, and that in return for this, those of them who were qualified should do some special Church work. In the later order the fundamental idea was that it was a good thing for a widow to remain unmarried, and that a vow to do so would help her to persevere.

In commanding Timothy to “honor widows that are widows indeed” the Apostle states a principle which has had a wide and permanent influence, not only on ecclesiastical discipline but upon European legislation. Speaking of the growth of the modern idea of a will, by which a man can regulate the descent of his property inside and outside his family, Sir Henry Maine remarks, that “the exercise of the Testamentary power was seldom allowed to interfere with the right of the widow to a definite share, and of the children to certain fixed proportions of the devolving inheritance. The shares of the children, as their amount shows, were determined by the authority of Roman law. The provision for the widow was attributable to the exertions of the Church, which never relaxed its solicitude for the interest of wives surviving their husbands-winning, perhaps, one of the most arduous of its triumphs when, after exacting for two or three centuries an express promise from the husband at marriage to endow his wife, it at length succeeded in engrafting the principle of Dower on the Customary Law of all Western Europe.” This is one of the numerous instances in which the Gospel, by insisting upon the importance of some humane principle, has contributed to the progress and security of the best elements in civilization.

Not only the humanity, but the tact and common sense of the Apostle are conspicuous throughout the whole passage, whether we regard the general directions respecting the bearing of the young pastor towards the different sections of his flock, old and young, male and female, or the special rules respecting widows. The sum and substance of it appears to be that the pastor is to have abundance of zeal and to encourage it in others, but he is to take great care that, neither in himself nor in those whom he has to guide, zeal outruns discretion. Well-deserved rebukes may do far more harm than good, if they are administered without respect to the position of those who need them. And in all his ministrations the spiritual overseer must beware of giving a handle to damaging criticism. He must not let his good be evil spoken of. So also with regard to the widows. No hard-and-fast rule can be safely laid down. Almost everything depends upon circumstances. On the whole, the case of widows is analogous to that of unmarried women. For those who have strength to forego the married state, in order to devote more time and energy to the direct service of God, it is better to remain unmarried, if single, and if widows, not to marry again. But there is no peculiar blessedness in the unmarried state, if the motive for avoiding matrimony is a selfish one, e.g., to avoid domestic cares and duties and have leisure for personal enjoyment. Among younger women the higher motive is less likely to be present, or at any rate to be permanent. They are so likely sooner or later to desire to marry, that it will be wisest not to discourage them to do so. On the contrary, let it be regarded as the normal thing that a young woman should marry, and that a young widow should marry again. It is not the best thing for them, but it is the safest. Although the highest work for Christ can best be done by those who by remaining single have kept their domestic ties at a minimum, yet young women are more likely to do useful work in society, and are less likely to come to harm, if they marry and have children. Of older women this is not true. Age itself is a considerable guarantee: and a woman of sixty, who is willing to give such a pledge, may be encouraged to enter upon a life of perpetual widowhood. But there must be other qualifications as well, if she wishes to be enrolled among those who not only are entitled by their destitute condition to receive maintenance from the Church, but by reason of their fitness are commissioned to undertake Church work. And these qualifications must be carefully investigated. It would be far better to reject some, who might after all have been useful, than to run the risk of admitting any who would exhibit the scandal of having been supported by the Church and specially devoted to Christian works of mercy, and of having after all returned to society as married women with ordinary pleasures and cares.

One object throughout these directions is the economy of Christian resources. The Church accepts the duty which it inculcates of “providing for its own.” But it ought not to be burdened with the support of any but those who are really destitute. The near relations of necessitous persons must be taught to leave the Church free to relieve those who have no near relations to support them. Secondly, so far as is possible, those who are relieved by the alms of the congregation must be encouraged to make some return in undertaking Church work that is suitable to them. St. Paul has no idea of pauperizing people. So long as they can, they must maintain themselves. When they have ceased to be able to do this, they must be supported by their children or grandchildren. If they have no one to help them, the Church must undertake their support; but both for their sake as well as for the interests of the community, it must, if possible, make the support granted to be a return for work done rather than mere alms. Widowhood must not be made a plea for being maintained in harmful idleness. But the point which the Apostle insists on most emphatically, stating it in different ways no less than three times in this short section (1Ti 5:4; 1Ti 5:8; 1Ti 5:16) is this, – that widows as a rule ought to be supported by their own relations; only in exceptional cases, where there are no relations who can help, ought the Church to have to undertake this duty. We have here a warning against the-mistake so often made at the present day of freeing people from their responsibilities by undertaking for them in mistaken charity the duties which they ought to discharge, and are capable of discharging, themselves.

We may, therefore, sum up the principles laid down thus:-

Discretion and tact are needed in dealing with the different sections of the congregation, and especially in relieving the widows. Care must be taken not to encourage either a rigor not likely to be maintained, or opportunities of idleness certain to lead to mischief. Help is to be generously afforded to the destitute; but the resources of the Church must be jealously guarded. They must not be wasted on the unworthy, or on those who have other means of help. And, so far as possible, the independence of those who are relieved must be protected by employing them in the service of the Church.

In conclusion it may be worth while to point out that this mention of an order of widows is no argument against the Pauline authorship of these Epistles, as if no such thing existed in his time. In Act 6:1 the widows appear as a distinct body in the Church at Jerusalem. In Act 9:39; Act 9:41, they appear almost as an order in the Church at Joppa. They “show the coats and garments which Dorcas made” in a way which seems to imply that it was their business to distribute such things among the needy. Even if it means no more than that Dorcas made them for the relief of the widows themselves, still the step from a body of widows set apart for the reception of alms to an order of widows set apart for the duty of intercessory prayer and ministering to the sick is not a long one, and may easily have been made in St. Pauls lifetime.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles