14<\/strong>. I will therefore<\/em> ] Rather, with R.V. ‘I desire;’ the stronger verb, as in 1Ti 2:8<\/span>, 1Ti 6:9<\/span>; Tit 3:8<\/span>: and four other passages of St Paul’s Epistles: while the weaker verb is used by him more than sixty times, of which four only are in the Pastoral Epistles.<\/p>\n younger<\/em> women] The passage implies a limitation to widows, as R.V. ‘Do not lead the younger widows to expect such help at all as a matter of course. Then those who marry “in the Lord” again will find scope for an active irreproachable Christian life; while,’ as he said before, ‘those who have been misled, in their trouble, by the world and the flesh, and seek a worldly heathen re-marriage, will not compromise the Church by having had a place on the roll of godly almswomen.’<\/p>\n bear children, guide the house<\/em> ] Compound verbs again, as in 1Ti 5:10<\/span>, used only here in N. T., the substantives connected with them however occurring ch. 1Ti 2:15<\/span> and Mat 10:25<\/span>, &c.<\/p>\n to the adversary<\/em> ] The word occurs in three stages in N. T., (1) still retaining its participial force; in Luk 13:17<\/span> governing its pronoun, ‘those who opposed him,’ and 1Co 16:9<\/span>, ‘and many (are) opposing,’ 2Th 2:4<\/span>, ‘he that opposeth and exalteth himself.’ (2) As abstract adjective in the plural, Php 1:28<\/span>, ‘in nothing affrighted by the adversaries,’ (3) as abstract adjective in the singular, in this passage. With the use here in the singular, compare Tit 2:8<\/span>, ‘That he that is of the contrary part may be ashamed,’ and the fifth question in the Order for the Consecration of Bishops apparently echoing both, ‘an example of good works unto others, that the adversary may be ashamed.’ ‘The hostile party, ready to catch hold of anything in the life of Christians, are personified as one,’ Fairbairn. St John, in his still later Greek, adopts this singular, Joh 11:22<\/span>, where cf. Bp Westcott: ‘the liar, who offers in his own person the sum of all that is false; and not simply a liar<\/em> who is guilty of a particular sin.’<\/p>\n to speak reproachfully<\/em> ] Lit. ‘on account of,’ ‘to serve the purpose of abuse,’ so tersely R.V. for reviling<\/strong>. Compare the similar use, Judges 16<\/span>, ‘shewing respect of persons for the sake<\/em> of advantage.’<\/p>\n I will therefore – <\/B>I give it as my opinion; or this is my counsel; compare notes, 1Co 7:6<\/span>, 1Co 7:10<\/U><\/span>, 1Co 7:40<\/span>.<\/P> That the younger women marry – <\/B>The word women is not expressed or necessarily implied in the original – neooteras – <\/B> – and it is evident that the apostle here had particular reference to widows, and that the injunction should be understood as relating to them. We are not to suppose that he gives this as an absolute and universal command, for it might not always be at the option of the widow to marry again, and it cannot be doubted that there may be cases where it would be unadvisable. But he speaks of this as a general rule. It is better for such persons to have domestic concerns that require their attention, than it is to be exposed to the evils of an idle life. We may learn from this:<\/P> (1)That second marriages are not improper or unlawful, but that in some circumstances they may be preferable to widowhood;<\/P> (2)That marriage itself is in a high degree honorable. How different are the views of the inspired apostle Paul about marriage from those of the Papists!<\/P> Bear children, guide the house – <\/B>These words signify, says Bloomfield, to exercise and occupy themselves in the duties of a wife. It is better to be employed in the duties growing out of the cares of a family, than to lead a life of celibacy.<\/P> Give none occasion to the adversary – <\/B>The enemy of religion – the pagan or the infidel.<\/P> To speak reproachfully – <\/B>Margin, for their railing. That is, on account of a life which would do no honor to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in 1Ti 5:13<\/span>. Every one who professes religion should so live as to give no occasion to an infidel or a man of the world to speak reproachfully of the cause of the Redeemer.<\/P> <\/p>\n 1Ti 5:14<\/span><\/p>\n The younger women marry, bear children, guide the house.<\/em><\/p>\n<\/p>\n A wifes sphere<\/strong><\/p>\n Every mother should occupy in the family the position of commander-in chief. Her spirit should rule through the whole establishment, for in proportion as she looks well to the ways of the household, with intelligence and discretion, the servants and other members of the family will follow in her path. There is nothing which ought to occupy a more prominent position than this power to rule the house diligently and well. Nor are we alone in this opinion. Goldsmith, in his Vicar of Wakefield, says, The modest virgin, the prudent wife, the careful matron, are much more serviceable in life than petticoated philosophers, blustering heroines, or virago queens. She who makes her husband and her children happy, who reclaims the one from vice, and trains the other to virtue, is a much greater character than the ladies described in romances, whose whole occupation is to murder mankind with shafts from their quiver or their eyes. Every wife, therefore, should seek, then, to be worthy of the position she occupies and in this way to become a crown to her husband. (John W. Kitten.<\/em>)<\/p>\n<\/p>\n True womanly service<\/strong><\/p>\n Most heartily do we go with Mrs. Fawcetts remarks upon the industrial and professional employment of women, in connection with which she said that a woman with a family, which she brought up well, was doing as great a work, economically and socially, as any person was capable of performing. Scores of mothers, whose sphere of activity is bounded by the walls of their home, and who sometimes deplore their inability to engage in outside work, may take heart on being reminded of this most certain truth. To train a family of children in the fear of God, and the best habits of feeling and conduct, is as precious a work as any that is done under the sun, exercises the very highest qualities of love, patience, and self-denial, and will be recognized on high as the truest service of Christ. (S. S. Chronicle.<\/em>)<\/p>\n<\/p>\n Homely duties<\/strong><\/p>\n The <\/em>Princess Alice, the beloved daughter of Queen Victoria, after an ancient custom of royalty, chose the lark as her emblem, because, as she said, while it lived on the ground and obscurely, it taught that in the discharge of homely duties we find the strength, the knowledge, and the inspiration to fill the air with joyous and soul-stirring music. If this woman of noble birth, the Lady Bountiful in the little state over which her husband ruled, the founder of orphanages and schools, could choose such an emblem, it may well be appropriated by those who move in the ordinary circles of influence and experience. It is in everyday life that opportunity comes to do the best things and gains its sweetest reward of happiness. (Christian Age.<\/em>)<\/p>\n<\/p>\n A Christian mother<\/strong><\/p>\n Nearly forty years ago in the South of England there was an earnest minister of Christ, whose duties often called him from home. He had a large family, and he feared sometimes he was paying them but little attention because of his many obligations outside. One day he was about to start on a journey, and he stood at the door half-way downstairs, and he heard a voice in prayer. It was the voice of his wife. He listened, and she was praying for the children by name, and when she came to one name, Charles, she said, Lord, he has a daring spirit; whether for good or for evil, make it Thine own. And the minister, as he wiped away a tear said, It is all right; I can go and serve the Lord; it is right with the children; and that Charles for whom prayer was offered is the beloved brother whom we listened to in St. Andrews Hall yesterday–Charles Spurgeon. Who will say that that mother is not a Christian worker? She toiled in her own home, and laboured for her own children; and if there are mothers here I would say, Go, and do likewise.<\/p>\n Verse 14. I will therefore that the younger women marry<\/B><\/I>] As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women<\/I> the apostle means the young widows<\/I>. These he considers unfit for the office of the female diaconate<\/I>, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs<\/I>. Here the apostle, so far from forbidding second<\/I> marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, c., &c. The good sentiment, put by an able poet and pious divine into the mouths of little children<\/I>, cannot be ill applied to multitudes of women, mothers, and grandmothers: – <\/P> “See how the little busy bee<\/P> Improves each shining hour,<\/P> And gathers honey all the day<\/P> From every opening flower!<\/P> In works of labour or of skill,<\/P> We should be busy too<\/P> For Satan finds some mischief, still,<\/P> For idle hands to do.” DR. WATTS. <\/P> The adversary<\/B><\/I>] Any person, whether Jew or Gentile, who might be watching for an occasion to reproach, through the misconduct of its professors, the cause of Christianity.<\/P><\/p>\n I will therefore that the younger women marry:<\/B> I will, <\/I>here, must not be interpreted into an absolute precept, (for the apostle would never have made that necessary by his precept which God had left indifferent), but in a limited sense, viz. if they have not the gift of continency, if they cannot restrain themselves from such scandalous courses, let them marry; <\/P> bear children, <\/B>and not only bring forth children, but take care of their education; <\/P> guide the house, <\/B>and take care of the government of families within doors (which is the womans proper province); <\/P> give none occasion to the adversary to speak reproachfully; <\/B>and give no occasion to Jews or pagans (the adversaries of Christian religion) to speak of the church, or any particular members of it, reproachfully, as living beneath the rules of morality and decency. <\/P> <\/p>\n 14. younger women<\/B>rather, asellipsis ought to be supplied, “the younger widows,<\/I>“namely younger widows in general, as distinguished from the olderwidows taken on the roll of presbyteresses<\/I> (1Ti5:9<\/span>). The “therefore” means seeing that young widowsare exposed to such temptations,<\/I> “I will,” or “desire,”c. (1Ti 5:11-13<\/span>). Theprecept here that they should marry again is not inconsistent with1Co 7:40<\/span> for the circumstancesof the two cases were distinct (compare 1Co7:26<\/span>). Here remarriage is recommended as an antidote to sexualpassion, idleness,<\/I> and the other evils noted in 1Ti5:11-13<\/span>. Of course, where there was no tendency to these evils,marriage again would not be so requisite; Paul speaks of what isgenerally desirable, and supposing there should be danger of suchevils, as was likely. “He does not impose a law,<\/I> butpoints out a remedy,<\/I> to younger widows” [CHRYSOSTOM].<\/P> bear children<\/B> (1Ti2:15<\/span>); thus gaining one of the qualifications (1Ti5:10<\/span>) for being afterwards a presbyteress widow, shouldProvidence so ordain it. <\/P> guide<\/B>Greek,<\/I>“rule<\/I> the house” in the woman’s due place; notusurping authority<\/I> over the man (1Ti2:12<\/span>). <\/P> give none occasion<\/B>literally,”starting-point”: handle of reproach through the looseconduct of nominal Christians. <\/P> the adversary<\/B>ofChristianity, Jew or Gentile. Phi 1:28<\/span>;Tit 2:8<\/span>, “He that is of thecontrary part.” Not Satan,<\/I> who is introduced in adifferent relation (1Ti 5:15<\/span>). <\/P> to speakreproachfully<\/B>literally, “for the sake of reproach”(1Ti 3:7<\/span>; 1Ti 6:1<\/span>;Tit 2:5<\/span>; Tit 2:10<\/span>).If the handle<\/I> were given, the adversary<\/I> would use itfor the sake of reproach.<\/I> The adversary is eager to exaggeratethe faults of a few, and to lay the blame on the whole Church and itsdoctrines [BENGEL].<\/P><\/p>\n I will therefore that the younger women marry<\/strong>,…. Or “the younger” widows rather; and so some copies read; for this is not the apostle’s advice to young women in general, though it will suit with them, but with younger widows in particular, of whom he is speaking:<\/p>\n bear children<\/strong>; and bring them forth, and feed, and nourish them, and bring them up in a religious way:<\/p>\n guide the house<\/strong>; manage domestic affairs, direct, order, or do what is proper to be done for the good of the family; which is much more commendable than to throw themselves upon the church, and live an idle and wanton life, and after that marry: and so<\/p>\n give none occasion to the adversary to speak reproachfully<\/strong>; that is, either that Satan, the grand adversary of the saints, might have no opportunity to reproach them, and cast in their teeth their unbecoming walk, or accuse them before the throne; or that any enemy of the Christian religion might have no room nor reason to speak evilly of Christ, his Gospel, truths, and ordinances, on account of the disorderly conversation of any that profess his name; or that the , the great opposer of Christ, the man of sin, and son of perdition, even antichrist, 2Th 2:4<\/span>, might have no handle from hence to speak reproachfully of marriage, and forbid it, under a pretence of sanctity, as 1Ti 4:3<\/span>.<\/p>\n I desire <\/B> (<\/SPAN><\/span>). See 2:8<\/span>.<\/P> The younger widows <\/B> (<\/SPAN><\/span>). No article and no word for widows, though that is clearly the idea. <\/SPAN><\/span> is accusative of general reference with <\/SPAN><\/span> (to marry) the object (present infinitive active) of <\/SPAN><\/span>.<\/P> Bear children <\/B> (<\/SPAN><\/span>). A compound verb here only in N.T. and nowhere else save in Anthol. See <\/SPAN><\/span> in 2:15<\/span>.<\/P> Rule the household <\/B> (<\/SPAN><\/span>). Late verb from <\/SPAN><\/span> (Mr 14:14<\/span>), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon) .<\/P> Occasion <\/B> (<\/SPAN><\/span>). Old word (, <\/SPAN><\/span>), a base to rush from, Pauline use in 2Cor 5:12<\/span>; 2Cor 11:12<\/span>; Gal 5:13<\/span>.<\/P> To the adversary <\/B> ( <\/SPAN><\/span>). Dative case of the articular participle of <\/SPAN><\/span>, a Pauline idiom (Php 1:28<\/span>).<\/P> Reviling <\/B> (<\/SPAN><\/span>). Old word (from <\/SPAN><\/span>), in N.T. only here and 1Pe 3:9<\/span>. Genitive case with <\/SPAN><\/span>. <\/P> <\/p>\n That the younger women marry [ ] <\/SPAN><\/span>. Better, the younger widows. This seems to be required by oun therefore, connecting the subject of the verb with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in vv. 11 – 13. Comp. 1Co 7:8<\/span>, 9<\/span>. <\/P> Bear children [] <\/SPAN><\/span>. N. T. o. o LXX, o Class. Comp. teknogonia childbearing, 1Ti 2:15<\/span>. <\/P> Guide the house [] <\/SPAN><\/span>. Better, rule the house. N. T. o. o LXX, o Class. Oikodespothv master of the house is quite common in the Synoptic Gospels. <\/P> Occasion [] <\/SPAN><\/span>. See on Rom 7:8<\/span>. <\/P> To the adversary [ ] <\/SPAN><\/span>. The one who is set over against. Not Satan, but the human enemy of Christianity. Comp. Phi 1:28<\/span>, and oJ ejx ejnantiav he that is of the contrary part, Tit 2:8<\/span>. <\/P> To speak reproachfully [ ] <\/SPAN><\/span>. Lit. in the interest of reviling. Const. with give on occasion. Loidoria reviling only here and 1Pe 3:9<\/span>. For the verb loidorein to revile see Joh 9:28<\/span>; Act 23:4<\/span>; 1Co 4:12<\/span>; and note on Jas 9:28.<\/P> <\/p>\n <\/strong><\/p>\n 1) “I will therefore”<\/strong> (boulomai oun) “Therefore I will of my own considered accord or volition,” considered judgment. The whole context concerns widows, not merely women in general. Paul gave practical directions after considered deliberation.<\/p>\n 2) “That the younger women marry ,<\/strong> (neoteras gamein) “Younger women to marry,” those who cannot contain their strong sex urges or continence, 1Co 7:9<\/span>.<\/p>\n 3) “Bear children, guide the house”<\/strong> (teknogonein oikodespotein) “To bear or rear children, to be mistress of an household.” There is no conflict between this counsel and that of 1Co 7:8<\/span>, given concerning widows. This injunction concerns younger widows who “Have not continency,” Heb 13:4<\/span>.<\/p>\n 4) “Given none occasion to the adversary to speak reproachfully.”<\/strong> (medemian apormen didonai to antikeimeno loidorias charin) “To give to the ones opposing (adversaries of the church) no occasion (to oppose) on account of reproach,” reproach brought about by a rambling, sex-wanting, church-supported young widow, gad-flying about from house to house as a gossiping busybody, 2Pe 3:16<\/span>; 2Co 11:12<\/span>; Gal 5:13<\/span>.<\/p>\n 14 I wish the younger (widows) to marry. Censorious men laugh at this injunction of the Apostle. “As if,” say they, “it had been necessary to stimulate their excessively strong desire; for who does not know that almost all widows have naturally a wish to be married?” Superstitious men, on the other hand, would reckon that this doctrine concerning marriage is highly unsuitable to an Apostle of Christ. But, after a careful examination of the whole matter, men of sound judgment will acknowledge that Paul teaches nothing here but what is necessary and highly useful. For, on the one hand, there are many to whom widowhood gives the opportunity of greater licentiousness; and, on the other hand, there are always arising spirits speaking lies in hypocrisy, who make holiness to consist in celibacy, as if it were angelical perfection, and either totally condemn marriage, or despise it as if it savored of the pollution of the flesh. There are few either of men or women that consider their calling. How rarely do you find a man who willingly bears the burden of governing a wife! The reason is, that it is attended by innumerable vexations. How reluctantly does a woman submit to the yoke! <\/p>\n Consequently, when Paul bids the younger widows marry, he does not invite them to nuptial delights; and, when he bids them bear children, he does not exhort them to indulge lust; but, taking into account the weakness of the sex, and the slipperiness of the age, he exhorts them to chaste marriage, and, at the same time, to the endurance of those burdens which belong to holy marriage. And he does this, especially, in order that he may not be thought to have acted contemptuously in excluding them from the rank of widows; for he means, that their life will be not less acceptable to God than if they remained in widowhood. And, indeed, God pays no regard to the superstitious opinions of men, but values this obedience more highly than all things else, when we comply with our calling, instead of permitting ourselves to be carried along by the wish of our own heart. <\/p>\n Having heard that consolation, they have no reason to complain that injury is done to them, or to take it in that they are excluded from one kind of honor; for they learn that, in the married state, they are not less acceptable to God, because they obey his calling. When he speaks of bearing children, he includes, under a single word, all the annoyances that must be endured in bringing up children; in the same manner as, under the government of the house, he includes all that belongs to household management. <\/p>\n To give no occasion to the adversary For, as the husband may be said to be the covering of the wife, so widowhood is liable to many unfavorable suspicions. And what purpose does it serve, to arm the enemies of the gospel with calumnies, without any necessity? But it is very difficult for a widow, in the flower of her age, to act with such caution that wicked men shall not find some pretext for slandering her; and, therefore, if they sincerely desire edification, let them, in order to shut the mouth of evil speakers, choose a way of life that is less liable to suspicion. Here, I suppose, the common adversaries of the gospel to be meant, rather than the private adversaries of any woman; for Paul speaks indefinitely. (96) <\/p>\n (96) “Let us ponder well this doctrine of Paul; for, although he treats here of widows in particular yet we are all admonished, that, in order to perform our duty towards God, it is not enough that our conscience be pure and clean, and that we walk without any bad disposition; but we ought likewise to add such prudence that enemies shall have their mouth shut when they wish to slander us, that their impudence may be known, and that we may always be ready to give an account of what we have done, and that they may have no presence for blaspheming against the name of God and his word, because there will be no appearance of evil in us. True, we cannot avoid being slandered; but let us always attend to this, that no occasion may be given on our part, or by our imprudence.” — Fr. Ser. <\/p>\n (14) I will therefore that the younger women marry, bear children, guide the house.<\/strong>Here the Apostle deliberately expresses his will<\/em> that in these Christian communities the younger widows should not, in the first fervour of their zeal, when borne down by sorrow, attempt anything like an ascetic life, which they would probably tire of after a season; they would thus, in the long run, instead of benefiting, positively injure the cause of Christ. St. Pauls practical mind, guided by the Spirit of God, has left us no impossible rules of perfection, no exaggerated praises of asceticism, of lofty self-denial, no passionate exhortings to a life made up entirely of self-sacrifice and of self-surrender.<\/p>\n He knew the ordinary man or woman was incapable of such exalted heroism, and therefore was too wise, too loving, even to recommend a life which few could live. It was not that the Master, Christ, and the greatest of his servants, St. Paul, did not themselves prize and admire the higher ideal and the nobler lifefor was it not their own? Did not one attain to it, and the other die in his hero-efforts to reach it? But Master and scholar in their gospel of the world have left commands that all, not the few, can obeyhave enjoined a life which all, not the few, may live.<\/p>\n Give none occasion to the adversary to speak reproachfully.<\/strong>The reference here is not to the devilas would at first appear probable from the direct reference in the next versebut to the enemy of Christthe sneering worldly man, who, jealous of a faith which he declines to receive, and envious of a life in which he will not share, is always on the look-out to discover flaws and failings in the avowed professors of a religion which he hates. (Comp. Tit. 2:8<\/span>.)<\/p>\n 14<\/strong>. <\/strong> I will<\/strong> Spoken apostolically; I decide. <\/p>\n The adversary<\/strong> Not the devil, but the assailant, whoever he may be, of Christianity.<\/p>\n ‘I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling, for already some are turned aside after Satan.<\/p>\n He does not disagree with their intention to have children. Indeed he fully agrees that it would be the best thing for them. For if they marry, produce children, and run the household, thus fulfilling God’s will (1Ti 2:15<\/span>), they will have no time for idleness and will not as a result give any opponent of the church (or, less likely, ‘the Adversary himself’) any opportunity to revile them. And he knows what he is talking about, for he knows how foolish some younger marriageable women of his acquaintance have been in the past. They may well even have helped to spread the old wives’ tales, which is probably what he means by their ‘turning aside after Satan’, although the alternative possibility is immorality. Older women would not have been so vulnerable. They were more single-minded without having so many other possibilities of life to distract them. Seemingly the church was now in the happy position of being able to pick and choose so that it was not a problem of finding people. It was rather a problem of ensuring that they chose the most suitable.<\/p>\n The word ‘occasion’ is another military metaphor signifying ‘a base of operations’. See its use in Rom 7:8<\/span>; Rom 7:11<\/span>; 2Co 5:12 ; 2Co 11:12<\/span>; Gal 5:13<\/span>.<\/p>\n 1Ti 5:14<\/span> . Positive instructions regarding young widows.<\/p>\n ] , does not express a wish merely (de Wette: “I hold it to be advisable, desirable.”), but a definite command; comp. 1Ti 2:8<\/span> .<\/p>\n shows that this thought is a deduction from the one previous; Leo: quae quum ita sint.<\/p>\n , sc<\/em> . , not the virgins, as Baur thinks.<\/p>\n ] used also in 1Co 7:39<\/span> of the re-marriage of widows.<\/p>\n ( . ., the substantive in 1Ti 2:15<\/span> ) does not include, according to the notion peculiar to himself, the rearing of children (van Oosterzee). The apostle mentions single points; every one can supply the appropriate details for himself. Leo rightly says that the idea of rearing children is included rather in the next word.<\/p>\n ( . .; the substantive often occurs in the N. T.) denotes properly the work of the husband, and is equivalent to , 1Ti 3:4<\/span> ; 1Ti 3:12<\/span> ; here it is used of the wife, who necessarily has her share in ruling the household.<\/p>\n ] The last words: , are not to be taken with , (Mack: “I will for the sake of the reproach which would otherwise be cast upon the church;” the meaning is obviously the reverse of this, so soon as these words are placed in thought after , since never loses the sense of “for the sake of”), nor with (Leo: “inimico ad calumniandum parato”). They are to be connected with , but not in such a way as to form a supplement to that phrase (de Wette, with the remark that this is indeed a strange construction; also Wiesinger); the supplement should have been in the genitive, see 2Co 5:12<\/span> . In short, . . only defines more precisely. A definite object is not to be supplied (Leo: occasionem sc. ipsas seducendi praebere; so, too, van Oosterzee, and in this commentary), but the interpretation is: “ they are to afford the enemy no opportunity for slandering<\/em> ,” i.e.<\/em> they are to abstain from everything which the enemy may use for slandering the church (not merely the widows); so, too, Hofmann on the whole. By the is meant either the devil (so most of the older commentators, [185] also Leo and Matthies; van Oosterzee uncertain) or the human enemy, the Jew and Gentile (so de Wette, Wiesinger, Plitt, Hofmann). Hofmann is wrong, however, in asserting that in 1Ti 5:15<\/span> is decisive against the first explanation, for would have been used.<\/p>\n De Wette joins the last part of the clause to what precedes, in such a way as to supply: “and in this way.” But there is no hint of this limitation. If we add it simply to what precedes, it is more natural to refer it to the whole conduct of the widows.<\/p>\n [185] Comp. Constit. Apost<\/em> . iii. 2 : ( ) , , , .<\/p>\n 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. Give none occasion to the adversary<\/strong> ] The devil or his instruments, whose mouths he often borrows to blaspheme and rail with, who also watch as diligently for an occasion to speak evil of profession as a dog doth for a bone; they pry more narrowly into every miscarriage than Laban did into Jacob’s stuff. <\/p>\n 1Ti 5:14<\/span> . : See note on 1Ti 2:8<\/span> .<\/p>\n : The insertion of before in about 30 cursives, Chrys. Theodoret, John Damasc., Jerome, is a correct gloss (so R.V.). The whole context deals with widows, not with women in general, as A.V. and von Soden.<\/p>\n : There is nothing really inconsistent between this deliberate injunction that young widows should marry again, and the counsel in 1Co 7:8<\/span> , that widows should remain unmarried. The widows here spoken of would come under the class of those who “have not continency”; not to mention that the whole world-position of the Church had altered considerably since St. Paul had written 1 Cor.<\/p>\n : well rendered in Vulg., matres-familias esse<\/em> . The verb is only found here in the Greek Bible, but frequently occurs in the Synoptists. It is the equivalent of , Tit 2:5<\/span> .<\/p>\n : The singular (see ref.) does not refer to Satan, but is used generically for human adversaries. The plural is more usual, as in the other reff. Cf.<\/em> , Tit 2:8<\/span> .<\/p>\n is connected of course with , not with , as Mack suggests, “I will on account of the reproach which might otherwise come on the Church”.<\/p>\n For the sentiment cf.<\/em> 1Ti 6:1<\/span> , Tit 2:5<\/span> ; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
<\/P> 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: 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