5<\/strong>. trusteth in God<\/em> ] The perfect of a continuing settled state, as in 1Ti 2:14<\/span> ‘is found in transgression;’ so here ‘is found with a full hope placed upon God,’ hath her hope set in God<\/strong>. The same perfect is in 1Ti 4:10<\/span>, taking there however the dative after the preposition, ‘we have our hope resting on<\/em> the living God.’<\/p>\n continueth<\/em> ] The same compound, strong, word as in Act 13:43<\/span>, ‘to continue in the grace of God;’ its strength is seen in its use, Act 11:23<\/span>, ‘that they would cleave unto<\/em> the Lord.’<\/p>\n in supplications and prayers<\/em> ] ‘As the words stand, both having the article, prayer is subdivided into its two kinds; if the article were not repeated, prayer and intercession would be taken together as forming one whole,’ Winer, 19, 5, n. See note on 1Ti 2:1<\/span> for the strict meaning of the two words and for their use in the plural. Compare Act 2:42<\/span>, ‘they continued steadfastly in the prayers.’<\/p>\n A widow indeed, and desolate – <\/B>The word rendered desolate means solitary, alone. It does not necessarily imply the idea of discomfort which we attach to the word desolate. The sense is, that she had no children or other descendants; none on whom she could depend for support.<\/P> Trusteth in God – <\/B>She has no one else to look to but God. She has no earthly reliance, and, destitute of husband, children, and property, she feels her dependence, and steadily looks to God for consolation and support.<\/P> And continueth in supplications and prayers night and day – <\/B>Continually; compare notes on 1Ti 2:1<\/span>; see also the description of Anna in Luk 2:36-37<\/span>. The apostle regards this as one of the characteristics of those who were widows indeed, whom he would have received into the class to be maintained by the church, and to whom the charge of younger members of the church might be entrusted.<\/P><\/p>\n Verse 5<\/span>. And desolate<\/B><\/I>] . Left entirely<\/I> alone<\/I>-having neither children nor relatives to take care of her.<\/P> <\/P> Trusteth in God<\/B><\/I>] Finding she has no other helper, she continues in prayer and supplication<\/I>, that she may derive that from God which, in the course of his providence, he has deprived her of among men.<\/P> <\/p>\n Now she that is a widow indeed, and desolate:<\/B> the apostle here opens the term of widow indeed, <\/I>1Ti 5:3<\/I><\/span>; one that is <\/span> one that is made alone, destitute of such as ought to help her, a husband, or children; and being so, <\/P> trusteth in God; <\/B>is a believer, reposing her trust and confidence in God; <\/P> and continueth in supplications and prayers night and day; <\/B>spendeth her time religiously in prayer and acts of devotion. Not that other persons that are poor and desolate should not be regarded and taken care for, but the church is not so concerned in them, at least as a church; the magistrate ought to take care of them, and all good Christians, being men as well as Christians, ought to consider them; but in the first place, and principally, they are to take care of such widows, such desolate persons. <\/P> <\/p>\n 5. widow indeed, anddesolate<\/B>contrasted with her who has children or grandchildrento support her (1Ti 5:4<\/span>). <\/P> trusteth in God<\/B>perfecttense in Greek,<\/I> “hath rested, and doth rest her hope inGod.” 1Ti 5:5<\/span> addsanother<\/I> qualification in a widow for Church maintenance, besidesher being” desolate” or destitute of children to supporther. She must be not one “that liveth in pleasure” (1Ti5:6<\/span>), but one making God her main hope (the accusative in Greek<\/I>expresses that God is the ultimate aim whereto<\/I> her hope isdirected;<\/I> whereas, 1Ti 4:10<\/span>,dative expresses hope resting on<\/I> God as her present stay[WIESINGER]), andcontinuing constantly in prayers. Her destitution of children and ofall ties to earth would leave her more unencumbered for devoting therest of her days to God and the Church (1Co 7:33<\/span>;1Co 7:34<\/span>). Compare also “Annaa widow,” who remained unmarried after her husband’s death and”departed not from the temple, but served God with fastings andprayers day and night” (Luk 2:36<\/span>;Luk 2:37<\/span>). Such a one, Paulimplies, would be the fittest object for the Church’s help (1Ti5:3<\/span>); for such a one is promoting the cause of Christ’s Church byher prayers for it. “Ardor in prayers flows from hopingconfidence in God” [LEO].<\/P> in supplications andprayers<\/B>Greek,<\/I> “in her<\/I> supplications andprayers”; the former signifies asking under a sense of need,<\/I>the latter, prayer<\/I> (see on 1Ti2:1<\/span>; Php 4:6<\/span>). <\/P> night and day<\/B>anothercoincidence with Luke (Lu 18:7<\/span>,”cry day and night”); contrast Satan’s accusations “dayand night” (Re 12:10<\/span>).<\/P><\/p>\n Now she that is a widow indeed<\/strong>,…. A real widow, whom the Jews r call , “a perfect one”, in opposition to one that is divorced, or a brother’s widow, that has had the shoe plucked off for her: and such an one as the apostle means, is one that is<\/p>\n desolate<\/strong>, or “alone”: who has neither husband to take care of her, nor children or nephews to show kindness to her, nor any worldly substance to subsist upon:<\/p>\n but trusteth in God<\/strong>: not in man, nor in an arm of flesh, but in the living God, the giver of all good things, the Judge of widows; who vindicates their cause, avenges the injuries done them, protects and defends them, and relieves their wants, and gives all encouragement to them, to trust in him; see Jer 49:11<\/span>.<\/p>\n and continueth in supplications and prayers night and day<\/strong>; as the widow Anna did, Lu 2:36<\/span>. A Widow indeed is one that has no outward dependence, betakes herself to the Lord, puts her confidence in him, and cries to him continually for a daily supply; and such an one, amidst all her poverty and meanness, is a living believer, one that lives by faith on the Lord; and is profitable, and useful to the church by her prayers and supplications made for them, as well as for herself; whereas she that is in the next verse described is just the reverse.<\/p>\n r Jarchi in Exek. xliv. 22.<\/p>\n Desolate <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span> (from <\/SPAN><\/span>), “left alone,” old verb, here alone in N.T. Without husband, children, or other close kin.<\/P> Hath her hope set on God <\/B> ( <\/SPAN><\/span>). Perfect active indicative of <\/SPAN><\/span>, “hath placed her hope (and keeps it) on God.” Text doubtful whether God (<\/SPAN><\/span>) or Lord (<\/SPAN><\/span>).<\/P> Continues <\/B> (<\/SPAN><\/span>). See on 1:3<\/span>. With dative case here.<\/P> Night and day <\/B> ( <\/SPAN><\/span>). “By night and by day” (genitive, not accusative). Paul does not say that she should pray “all night and day.” <\/P> <\/p>\n And desolate [ ] <\/SPAN><\/span>. N. T. o. From monov alone. <\/P> Explanatory of a widow indeed. One entirely bereaved. <\/P> Trusteth in God [ ] <\/SPAN><\/span>. Strictly hath directed her hope at God. Rev. hath her hope set on God implies ejpi with the dative, as 1Jo 3:3<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Now she that is a widow indeed”<\/strong> (he de ontos chera) “Moreover the one being really a widow,” with no children, in contrast with those who have children, grandchildren, or offspring.<\/p>\n 2) “And desolate”<\/strong> (kai memonomene) “Even having been left alone, empty-handed, or desolate,” without children or having no children to care for her.<\/p>\n 3) “Trusteth in God”<\/strong> (elpiken epi theon) “has set her hope on God,” to provide for her. God is her Husband!! Php_4:19; Psa 23:1<\/span>.<\/p>\n 4) “And continueth”<\/strong> (kai prosmenei) “And continues, or goes on,” expressing her fixed hope in God, She is like Anna, the aged prophetess widow who waited in watchful hope for the coming of Jesus. Luk 2:36-38<\/span>.<\/p>\n 5) “In supplications and prayers”<\/strong> (tais deseesesin kai proseuchais) “In the practice or way of petitions and prayers, going on, persevering, ; Eph 6:18<\/span>; Col 4:2<\/span>.<\/p>\n 6) “Night and day.”<\/strong> (nuktos kai hemeras) “Night and day,” or without fainting or quitting; to “pray without ceasing,” with continuity of casting ones’ self on God is of Christian order, 1Th 5:17<\/span>; 1Pe 5:7<\/span>.<\/p>\n 5 She who is really a widow He expresses his meaning more clearly than before; for he shews that they are really widows who are solitary and have no children. He says that such persons hope in God Not that this is done by all, or by them alone; for we may see many widows that are childless, and that have no relatives whatever, who nevertheless are haughty and insolent, and altogether ungodly both in heart and in life. On the other hand, then, are those who have many children, and who are not prevented from having their hope placed in God; such as Job and Jacob and David. But for this, ( πολυτεκνία) a multitude of children would be a curse, whereas Scripture always reckons it among the remarkable blessings of God. But Paul says here that widows “hope in God,” in the same manner as he elsewhere writes, that the unmarried study only to please God, because their affections are not divided like those of married persons. (1Co 7:32<\/span>.) The meaning therefore is, that they have nothing to disturb their thoughts, from looking to God alone; because they find nothing in the world on which they can rely. By this argument he commends them; for, when human aid and every refuge fails them, it is the duty of the Church to stretch forth her hand to render assistance; and thus the condition of the widow, who is childless and desolate, implores the aid of the pastor. <\/p>\n Continueth in prayers. This is the second ground of commendation, that they continually devote themselves to prayer. Hence it follows, that they ought to be relieved and supported at the expense of the Church. At the same time, by these two marks he distinguishes between the worthy and the unworthy; for these words are of the same import as if he enjoined that they only shall be received who look for no aid from men, but rely on God alone, and, laying aside other cares and employments, are earnestly devoted to prayer; and that others are ill qualified and of no advantage to the Church. Again, this constancy in prayer demands freedom from other cares; for they who are occupied with the government of a family have less freedom and leisure. We are all, indeed, commanded to pray continually; but it ought to be considered what is demanded by every person’s condition, when, in order to pray, retirement and exemption from all other cares are demanded. <\/p>\n What Paul praises in widows, Luke (Luk 2:36<\/span>) asserts as to Anna, the daughter of Phanuel; but the same thing would not apply to all, on account of the diversity in their manner of life. There will be foolish women — apes, and not imitators, of Anna — who will run from altar to altar, and will do nothing but sigh and mutter till noon. On this presence, they will rid themselves of all domestic affairs; and, having returned home, if they do not find everything arranged to their wish, they will disturb the whole family by outrageous cries, and will sometimes proceed to blows. Let us therefore remember that there are good reasons why it is the peculiar privilege of those who are widows and childless, to have leisure for praying by night and by day; because they are free from lawful hindrances, which would not permit those who govern a family to do the same. <\/p>\n And yet this passage lends no countenance to monks or nuns, who sell their mutterings or their loud noises for the sake of leading an easy and idle life. Such were anciently the Euchites or Psallians; for monks and Popish priests differ in no respect, except that the former, by continually praying, thought that none but themselves were pious and holy, while the latter, with inferior industry, imagined that they sanctify both themselves and others. Paul had no thought of anything of this sort, but only intended to shew how much more freely they may have leisure for prayer who have nothing else to disturb them. <\/p>\n (5) Now she that is a widow indeed, and desolate.<\/strong>St. Paul, after mentioning this exception to the fit objects of the Churchs charity and protection, again returns to this special class of helpless ones: the widows indeeda class, no doubt, in those days of selfish luxury and of extreme misery and hopelessness, often utterly neglected, and not unfrequently left to starve and to perish in want and misery.<\/p>\n It has been asked why, in these official directions to Timothy, the question of relief of poor Christian widows<\/em> comes so prominently forward. We find also that, in the first years which succeeded the Ascension, many widows<\/em> in Jerusalem seemed to have been dependent on the Church for sustenance (Act. 6:1<\/span>). Now we should expect to find in the Church of Christ the same loving care which was taken in the old days, when Israel was a great nation, of these solitary and unhappy women. (Comp. Deu. 24:17<\/span>, where we find special laws respecting the garments of widows never to be taken in pledge. See, too, such passages as Exo. 22:22<\/span>; Deu. 27:19<\/span>; Isa. 1:17<\/span>; Jer. 7:6<\/span>; also Isa. 10:2<\/span>; Mal. 3:5<\/span>.) Still, this hardly accounts for the statement of Act. 6:1<\/span> and these lengthened directions to Timothy. It is more than probable that there were, especially in these Eastern cities, a very large class of these desolate and unprotected women. The practice of polygamy is accountable for this, in the first instance; and the rigid morality of the Christian teaching would place a bar to the female convert from heathenism relapsing into a life where moral restraints were utterly disregarded. The charities of the early Church, especially in Oriental cities, were, without doubt, heavily burdened with this grave and increasing chargeprovision for these poor desolate women; and it was to relieve the congregations in some degree that St. Paul wrote these elaborate instructions to Timothy, warning him, as the chief minister of the Ephesian Church, against an indiscriminate charity, and at the same time providing him with a system of severe restraints to be imposed upon the assisted women.<\/p>\n Still, the chief pastor in Ephesus must remember that among the women of his flock there were some<\/em> widows indeed, with neither children nor grandchildren to assist them, without friends even to cheer their desolate, widowed life. To find out and to succour these poor, sad-hearted, friendless beings, St. Paul reminds Timothy, was one of the duties of a Christian minister.<\/p>\n Trusteth in<\/strong> God.<\/strong>These, without love of child or friend, cast themselves on the support of the everlasting arms. The language here used by St. Paul pictures, evidently, some loving and trustful character then living, of whom he was thinking while writing the Letter to Timothy. She hath<\/em> trusted and still trusts in God; she continues in prayer night and day.<\/p>\n And continueth in supplications and prayers night and day.<\/strong>Like Anna, the daughter of Phanuel (Luk. 2:36-37<\/span>), whom some suppose St. Paul took as the model and example for these Christian widows. The meaning of these words, descriptive of a holy life, is not that the earnest and pious bereaved woman should pass her days and nights in the unrelieved monotony of constantly repeated prayers. Such a life, unpractical and useless, would never commend itself to one like St. Paul; the words simply describe the desolate one casting all her care on the Lord, and telling Him, as her only friend, of all her thoughts and actions, her words and her works.<\/p>\n 5<\/strong>. <\/strong> Now<\/strong> St. Paul now gives tests for the scrutiny of a widow indeed<\/strong>. She is, first, desolate<\/strong>; that is, left alone by the death of her husband and the non-existence of any progeny to support her. She is, second, truly pious:<\/p>\n for she trusteth<\/strong>, and continueth <\/strong> in fervent, devout duties. By night<\/strong>, instead of revelry, like the wanton <\/strong> widow; by day<\/strong>, instead of wandering<\/strong>, 1Ti 5:13<\/span>, in gossip.<\/p>\n ‘Now she who is indeed a widow, and desolate, has her hope set on God, and continues in supplications and prayers night and day.’<\/p>\n This obligation to ‘honour’ widows applied to widows whose way of life demonstrated that they were genuine Christians (that does not mean that all others were ignored, only that they did not come under these strict provisions). This was tested by considering her life. The genuine Christian widow who was without resources or children, would, in her need and desolation call on God, and would attend at the local prayer groups, as Anna did in the Temple (Luk 2:37<\/span>). She too had continued in ‘supplications night and day’. The reference to continuing in supplication night and day probably refers to attendance at regular daily meetings for prayer held by the local Christian groups, in the same way as the Jews had ‘hours of prayer’. Some of these meetings would have to be held at night (after dusk) so that slaves and others could attend, who were taken up with their duties all day. Thus the widows who demonstrated by this that they were true members of the church family were to be treated as family. They were not to be allowed to creep in and creep out unnoticed. It is a sad indication of where our priorities lie that such daily and nightly regular local meetings for prayer, which lonely Christians can attend, no longer exist, although in many cases they have been partly replaced by daily ‘quiet times’ and ‘family prayers’ in the Christian home. This is, of course, a fairly satisfactory substitute for some, but not for others. It leaves out those who have no family.<\/p>\n 1Ti 5:5<\/span><\/em><\/strong>. <\/strong>Night and day.<\/em><\/strong><\/strong> That is, continually; <\/em>morning and evening, and on every proper occasion, whether by night or by day. <\/p>\n 1Ti 5:5<\/span> defines more precisely what widows the apostle specially exhorts Timothy to “honour.”<\/p>\n ] is an epexegetical addition, defining as one with no relatives who take care of her, or of whom she takes care.<\/p>\n ] The distinction between with the dative (1Ti 4:10<\/span> ) and . with accusative, is that in the former case the object furnishes the ground on which the hope rests; in the latter, the goal towards which it is directed.<\/p>\n (strengthened form of ; , Rom 12:12<\/span> ; Col 4:2<\/span> ) . (comp. 1Ti 2:1<\/span> ) . (1Th 2:9<\/span> ). With this we may compare what Luke (Luk 2:37<\/span> ) says of Anna the prophetess. Jerome ( Ep. ad Gerontiam<\/em> ): quibus deus spes est, et omne opus oratio. Matthies rightly remarks: “The idea of the genuine widow is explained not abstractly, but in concrete form, in actual realization, for which reason we have the indicative used instead of the imperative or optative, as if a single representative of the whole class were described in living, personal form.” Hofmann will not allow this natural explanation to stand, because “the predicate which names a moral behaviour does not accord with a subject denoting an outward state.” Taking as a relative pronoun, he connects it with ., and regards (for ) as the apodosis, forming an affix to . Apart from the objection that the meaning advanced by Hofmann would have been expressed much more naturally by . ., , , the meaning would be far from appropriate here. Besides, it gives no characteristic mark of the widow, for the hope which results in continual prayer is not peculiar to widows. Hofmann in his polemics does not observe that, in the apostle’s presupposition, she whose outward condition is more definitely described is a believing widow. When this is observed, we cannot deny the appropriateness of the reference (in Wiesinger) to 1Co 7:32<\/span> ff.<\/p>\n 5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. Trusteth in God<\/strong> ] Whereas while she had a husband and children, she trusted overmuch in them. The sought not to our Saviour till all her money was gone. Zep 3:12<\/span> , they are an afflicted poor people, therefore they trust in the name of the Lord. When the apostle saith of the widow indeed, that she is desolate, he seemeth to allude to the Greek word for a widow, which comes of a verb that signifies to be desolate and deprived, , desolor, destituo.<\/em> So the Latin vidua a viduando, <\/em> widow from breaved of her husband, and the Hebrew almanah<\/em> of alam, <\/em> to be dumb; because death having cut off her head, she hath none to speak for her.<\/p>\n<\/p>\n And continueth in supplications, &c.<\/strong> ] As Anna the prophetess did,Luk 2:36-38<\/span>Luk 2:36-38<\/span> . A noble woman of Savoy, mother to John Galeaz, duke of Milan, after her husband’s decease, caused a coin to be made, upon the one side whereof she drew these words, Sola facta, solum Deum sequor, <\/em> Being left alone, I follow God alone. <\/p>\n 5<\/strong> .] see above on 1Ti 5:3<\/span> .<\/p>\n <\/strong> , as opposed to the widow just described; <\/strong> . <\/strong> <\/strong> , as contrasting her condition with that of her who has children or grandchildren. Thus what follows is said more for moral eulogy of such a widow, than as commending her to the charity of the church: but at the same time, as pointing out that one who thus places her hopes and spends her time, is best deserving of the Church’s help.<\/p>\n <\/strong> , ch. 1Ti 4:10<\/span> , has set and continues to set her hope.<\/p>\n <\/strong> , on God as its portion and ultimate aim, as distinguished from , ch. 1Ti 4:10<\/span> , on God as its present stay.<\/p>\n <\/strong> ] compare reff., and the similar use of , Rom 12:12<\/span> , Col 4:2<\/span> .<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] see on ch. 1Ti 2:1<\/span> . The articles may refer to the public prayers of the Church, or may be possessive ‘to her supplications and her prayers:’ or may serve merely to designate the two great divisions of prayer.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] so St. Luke of Anna the prophetess, ii. 37, . .<\/p>\n 1Ti 5:5<\/span> . : hath her hope set on<\/em> . See on 1Ti 4:10<\/span> , the analogy of which favours the omission of the article here.<\/p>\n : She is like Anna, (Luk 2:37<\/span> ). is more usual in this connexion, e.g.<\/em> , Rom 12:12<\/span> , Col 4:2<\/span> .<\/p>\n Ell. notes that Paul always has the order . . as here. Luke has also this order, with the acc., but . . with the gen. In Rev. the order is . .<\/p>\n desolate. Greek. monoomai. Only here. <\/p>\n trusteth = has hoped. Implying continued hoping. in. App-104. <\/p>\n oontinueth. Greek. prosmeno. See 1Ti 1:3. supplications. App-134. <\/p>\n prayers. App-134. <\/p>\n 5.] see above on 1Ti 5:3.<\/p>\n , as opposed to the widow just described; . , as contrasting her condition with that of her who has children or grandchildren. Thus what follows is said more for moral eulogy of such a widow, than as commending her to the charity of the church: but at the same time, as pointing out that one who thus places her hopes and spends her time, is best deserving of the Churchs help.<\/p>\n , ch. 1Ti 4:10, has set and continues to set her hope.<\/p>\n , on God as its portion and ultimate aim,-as distinguished from , ch. 1Ti 4:10, on God as its present stay.<\/p>\n ] compare reff., and the similar use of , Rom 12:12, Col 4:2.<\/p>\n . . .] see on ch. 1Ti 2:1. The articles may refer to the public prayers of the Church, or may be possessive-to her supplications and her prayers: or may serve merely to designate the two great divisions of prayer.<\/p>\n . . .] so St. Luke of Anna the prophetess, ii. 37,- . .<\/p>\n 1Ti 5:5. ) desolate (reduced to desolation). The idea of the word , signifying orbity [bereavement], is here unfolded.-, hath put her trust) The antithesis is in 1Ti 5:4.- , continueth instant in supplications) The antithesis is in 1Ti 5:6.<\/p>\n 1Ti 5:5<\/p>\n Now she that is a widow indeed, and desolate,-She that is destitute, helpless, without children, or other relatives on whom she could depend for support is a widow indeed.<\/p>\n hath her hope set on God,-She has no one to whom to look but God.<\/p>\n and continueth in supplications and prayers night and day.-Her lack of others on whom to depend leads her to feel her dependence upon God, and makes her constantly come with supplications and prayers to God for help night and day.<\/p>\n a widow: 1Ti 5:3, Rom 1:5, Rom 1:12, Rom 1:20, Rom 1:21, 1Co 7:32 <\/p>\n and desolate: Isa 3:26, Isa 49:21, Isa 54:1, Lam 1:13 <\/p>\n trusteth: Rth 2:12, Psa 91:4, Isa 12:2, Isa 50:10, 1Co 7:32, 1Pe 3:5 <\/p>\n continueth: Luk 2:37, Luk 18:1, Luk 18:7, Act 26:7, Eph 6:18 <\/p>\n Reciprocal: Exo 38:8 – assembling Neh 1:6 – day and night Psa 27:4 – dwell Jer 49:11 – let thy Luk 7:12 – a widow Act 6:1 – their Gal 4:27 – desolate 1Th 2:9 – night 1Ti 2:1 – supplications 1Ti 5:16 – widows indeed Tit 2:3 – as<\/p>\n 1Ti 5:5. Widows indeed is the same as in verse 3 as to her actual condition of need, but her worthiness to receive it is also considered in this verse. She is desolate because her husband is dead and she Is lonely. However, if she is a worthy disciple and puts her trust in God, she will spend her time in prayer to God, and not in the frivolous pleasures of the world. It would certainly be a good work to lift the burden of her living needs from her, and give her the valuable employment of teaching the young women. This would not only relieve her of the strain of temporal necessities, but it would give her the spiritual joy of associating with her younger sisters, as well as be a benediction to them.<\/p>\n 1Ti 5:5. Desolate, i.e. left alone, in contrast with the widow who has children or grandchildren.<\/p>\n Trusteth. Better, has set her hope on God.<\/p>\n In supplications and prayers night and day. The parallelism with Luk 2:37 suggests the idea that St. Paul may have heard from his companion of the perfect picture of true widowhood presented by Anna the prophetess. The words may point either to personal devotions or to attendance at all meetings of the Church for that purpose.<\/p>\n 1Ti 5:5-7. Now she who is a widow indeed Deprived of all support from her relations and friends. The apostle seems to allude to the signification of the word , rendered widow, which comes from , orbus, desertus, a person destitute, forsaken: and desolate , reduced to solitude, having neither children nor grand- children to relieve her; trusteth in God Having no one else to trust in; and continueth in supplications and prayers, &c. Devotes herself wholly to the service of God, spending a great part of her time by day and night in devotion. But she who liveth in pleasure Delicately, voluptuously, in elegant regular sensuality, though not in the use of any such pleasures as are unlawful in themselves. The original word , properly signifies, faring deliciously; is dead while she liveth Both in respect of God, whom she does not serve, and in respect of her fellow-creatures, whom she does not benefit. She is spiritually dead, dead to true piety and virtue. These things give in charge For they are things which concern Christians in all circumstances and relations of life, who are too ready to seek happiness in the pursuit of sensual pleasure; that they may be blameless The gender of the word here rendered blameless shows that the Ephesian brethren, not the widows, were the persons to whom Timothy was to give these things in charge. Probably either the deacons, or Timothys hearers in general, were intended. Indeed, in so luxurious a city as Ephesus, widows could not be the only persons who were in danger of failing into such sensualities as the apostle had been warning them against.<\/p>\n Verse 5 <\/p>\n Trusteth in God, &c.; that is, she ought to trust in God, and live a holy and blameless life.<\/p>\n 1Ti 5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.<\/p>\n What is the link to the term desolate, and the “trusteth in God” that Paul mentions?<\/p>\n The thought here seems that she is trusting God for her continued needs. The widow that cast in her mites might well relate to this section. She gave all that she had and placed herself on the Lord for her provision.<\/p>\n It isn’t just a, “Well Lord I’ve blown all that my husband left me and now it’s up to you.” It is a conscious reliance on the Lord for needs and this is backed by her prayers for the same. She is entreating her God for the things that He has promised to give to her. Mat 6:33<\/p>\n “Night and day” prayer. What a prayer partner! We need some like this woman! Not that they pray twenty-four hours a day, but praying through out the day.<\/p>\n The term desolate according to Thayer “to make single or solitary – leave alone, forsake.” This is a woman that is without recourse other than to God for her needs.<\/p>\n 5:5 {7} Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.<\/p>\n (7) The second rule. Let the church take care of those who are indeed widows, that is to say, those who are poor and destitute of help from their own friends, and live godly and religiously.<\/p>\n However not all in the second category should receive regular financial help. Only those widows without children or supporting relatives (Gr. memonomeme<\/span>, "left alone") who give evidence that they are looking to God for their needs and are seeking to honor Him with their lives qualify (e.g., Anna in Luk 2:36-38). These are "widows indeed." Widows who give themselves to the pursuit of pleasure rather than to the pursuit of God do not qualify for regular support. This is the third group of widows in the passage.<\/p>\n "In the contemporary world many widows were tempted to resort to immoral living as a means of support, and that is probably in the apostle’s mind when he uses the verb spatalao<\/span> (liveth in pleasure<\/span>)." [Note: Guthrie, p. 101.] <\/span><\/p>\n These women receive in their lives the wages of their sin: spiritual deadness. The term "dead" describes widows who are presumably believers (cf. Jas 2:17).<\/p>\n "To have pleasure in life is a legitimate and healthy thing; but to live for pleasure, as some people do, and did even in Timothy’s day, is an unworthy, and unhealthy, thing. The difference between Christians is largely a matter of appetite-is he satisfied, with the things of God, or does he hanker after the things of the world?" [Note: King, p. 91.] <\/span><\/p>\n "It has been my experience in three different pastorates that godly widows are a ’spiritual powerhouse’ in the church. They are the backbone of the prayer meetings. They give themselves to visitation, and they swell the ranks of teachers in the Sunday School. It has also been my experience that, if a widow is not<\/span> godly, she can be a great problem to the church. She will demand attention, complain about what the younger people do, and often ’hang on the telephone’ and gossip. (Of course, it is not really ’gossip.’ She only wants her friends to be able to ’pray more intelligently’ about these matters!)" [Note: Wiersbe, 2:229.] <\/span><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n