1 Timóteo 5
Marvin Vincent · Citado em PreceptAustin
1 Timóteo 5
Vincent summarizes of the meaning of pistos (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mt 24:45). Hence, trustworthy (2Ti 2:2). Of things that can be relied upon (2Ti 2:11). (2), Confiding; trusting; a believer (Gal 3:9; Acts 16:1; 2Cor 6:15; 1Ti 5:16)" (Word Studies in the New Testament) In Gal 3:9 refers to "Abraham, the believer" the faithful one. Burdened (overcome, weighed down) (916) bareo from baros = weight, heaviness, figuratively a burden as in Gal 6:2) means to lay on a heavy load; to encumber with weight, to weigh down, to burden. Figuratively, to oppress with any thing grievous; as, to burden a nation with taxes and 1Ti 5:16 of oppressive financial obligation. 1 Timothy 5:17 The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. BGT 1 Timothy 5:17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ. KJV 1 Timothy 5:17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. NET 1 Timothy 5:17 Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. CSB 1 Timothy 5:17 The elders who are good leaders should be considered worthy of an ample honorarium, especially those who work hard at preaching and teaching. ESV 1 Timothy 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. NIV 1 Timothy 5:17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. NLT 1 Timothy 5:17 Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching. NRS 1 Timothy 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching; NJB 1 Timothy 5:17 Elders who do their work well while they are in charge earn double reward, especially those who work hard at preaching and teaching. NAB 1 Timothy 5:17 Presbyters who preside well deserve double honor, especially those who toil in preaching and teaching. YLT 1 Timothy 5:17 The well-leading elders of double honour let them be counted worthy, especially those labouring in word and teaching, GWN 1 Timothy 5:17 Give double honor to spiritual leaders who handle their duties well. This is especially true if they work hard at teaching the word of God. BBE 1 Timothy 5:17 Let rulers whose rule is good be honoured twice over, specially those whose work is preaching and teaching. MIT 1 Timothy 5:17 Elders who take care of their responsibilities well deserve double honor, especially those who work in the word and teaching. the elders: 1Ti 5:1 rule: 1Ti 3:5 Mt 24:25 Lu 12:42 Ro 12:8 1Th 5:12-13 Heb 13:7,17,24 be: 1Ti 5:3 Ac 28:10 Ro 15:27 1Co 9:5-14 Ga 6:6 Php 2:29 double: 2Ki 2:9 Isa 40:2 Jer 16:18 17:18 Zec 9:12 work: 1Ti 4:10 Mt 9:37,38 Lu 10:1,2,7 Jn 4:38 Ac 20:35 Ro 16:12 1Co 3:9 15:10 16:16 2Co 6:1 Php 2:16 4:3 2Ti 2:6 preaching: 1Ti 4:6,16 2Ti 4:2 Related Passages: 1 Thessalonians 5:12-13 But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13 and that you esteem them very highly in love because of their work. Live in peace with one another. Hebrews 13:7; 17 Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith.....17 Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you. Acts 20:17-18 From Miletus he sent to Ephesus and called to him the elders of the church. 18 And when they had come to him, he said to them, “You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, Titus 1:5-7 For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, 6 namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 7 For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, THE DUTY TO ELDERS Now Paul turns back to elders in 1 Timothy 5:17-25. Paul will give 8 commands in this short section. White paraphrases Paul’s idea: “What I have been saying about the support of widows reminds me of another question of Church finance: they payment of presbyters. Equity and scriptural principles suggest that they should be remunerated in proportion to their usefulness.” The elders (presbuteros) who rule (proistemi) well (kalos - "with excellence") are to be considered worthy (axioo in present imperative) of double honor (time) - Rule is probably better rendered "take the lead," for he is not be be a controller but an example. Sadly, some pastors take control rather than leading by example, but they will give an account to the Chief Shepherd. In this context the Greek presbuteros refers not to the older believers but to those who are in leadership roles and corresponds to overseers in 1Ti 3:1. Rule (proistemi) means general superintendence and describes the duties allotted to all elders. Note that Paul is not teaching as some suppose, that there were two kinds of elders, ruling elders and teaching elders. The qualifications required in the men to be appointed to the office show that both functions were to be united in one person (1Ti 3:2, 4, 5+). One other thought is that honor does not refer solely to an honorarium, but the failure to give proper pay would imply a lack of honor. Double honor could be seen as respect from the sheep on one hand and financial compensation (but not double pay) on the other hand, for he is worthy of both.
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Vincent explains that the root thlibo means "to press or squeeze. Tribulation is perhaps as accurate a rendering as is possible, being derived from tribulum, the threshing-roller of the Romans. In both the idea of pressure is dominant, though thlipsis does not convey the idea of separation (as of corn from husk) which is implied in tribulatio." From Kittel's Theological Dictionary of the New Testament - The Custom of Hospitality. 1. Greeks and Romans. While aliens may have no rights, hospitality provides some compensation. Based on a sense of mutual obligation, this has divine sanction. Aliens are guests of deity, and sanctuaries are the primary places of hospitality. (a) There is, of course, private hospitality among the Greeks and Romans. Motives for this are the divine requirement, sympathy, and hope of return. (b) Hospitality may also take a more public or official form. (c) With increasing commerce, the need arises for inns or hospices, some of which are associated with temples, synagogues, or places of pilgrimage. 2. Israelites and Jews. The biblical stories extol hospitality (cf. Job 31:32). This is a duty as a work of mercy. In later Judaism the tradition continues, but with some emphasis on the meritoriousness of the work and some restriction to members of the people. 3. Christians. a. The NT. (a) Terms. philoxenía is the term for hospitality, the philóxenos is the host, and the guestroom is the xenía (Phlm. 22). (b) The Story and Message of Jesus. Hospitality is important in the Gospels. Jesus depends on it (Mark 1:29ff.; 2:15ff., etc.). He regards it as important in the parables (Luke 10:34-35; 11:5ff., etc.). God’s hospitality is an essential part of his message (cf. the divine generosity in Luke 14:16ff.; 12:37; 13:29, etc.). (c) Exhortation. agápē implies philoxenía. The latter expresses agápē in Rom. 12:9ff. It is linked to philadelphía in Heb. 13:1-2. It is to be shown by all (Matt. 25:35ff.), but especially bishops etc. (1 Tim. 3:2). It is also to be shown to all (Rom. 12:13-14), although in fact it will be shown most to fellow believers (Gal. 6:10; 1 Pet. 4:9). (d) Motives. While agápē is the ultimate motive, there is also a charismatic motive — hospitality is a charism; an eschatological motive — Christians are strangers and pilgrims going through affliction; a metaphysical motive — the hope of entertaining angels unawares (Heb. 13:2); and above all a missionary motive — aiding itinerant evangelists (cf. Matt. 10:11ff.; Acts 10:6, 18, 32; Phlm. 22; 3 Jn. 8), which in the case of genuine messengers plays a big part in the spread of the gospel and may lead to the baptism of whole families (cf. Acts 16:15, 33; Rom. 16:4-5). b. The Early Church. Hospitality becomes a prominent feature in the early church (cf. 1 Clem. 1.2), although Origen complains of the gap between preaching and practice (Homily 5.1 on Genesis). Hermas Mandates 8.10 includes hospitality in the list of Christian virtues. With missionary increase, organization is needed, and in the fourth century Antioch cares daily for 3,000 widows, sick, and strangers. Bishops and widows are especially expected to be hospitable both privately and officially. Bigger churches and sanctuaries later set up hospices, and where care focuses on the sick these develop into hospitals. 4. Christ the Host. While Christ comes to earth as a guest, he is also depicted as the heavenly Host. In the OT God is often presented as the Host (cf. Pss. 15:1; 23:5), and as in the judgment, so in the related eschatological banquet, Jesus is the Host alongside God or in his place (cf. Matt. 22:2ff.). At this feast, which is for sinners, Christ offers lavish entertainment (Matt. 6:41ff.), he himself serves his guests (Luke 12:37), washes their feet (Jn. 13:1ff.), and crowns his service by offering himself as their eternal nourishment (Mark 14:22ff.). (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Related Resources: Multiple articles on Hospitality What does the Bible say about hospitality? | GotQuestions.org What are some Bible verses about hospitality? | GotQuestions.org What does it mean that we should entertain strangers because we might entertain angels (Hebrews 13:2)? | GotQuestions.org QUESTION - What does the Bible say about foot-washing? ANSWER - In Bible times, the dusty and dirty conditions of the region and the wearing of sandals necessitated foot-washing. Although the disciples most likely would have been happy to wash Jesus’ feet, they could not conceive of washing each other’s feet. This was because in the society of the time, foot-washing was reserved for the lowliest of menial servants. Peers did not wash one another’s feet, except very rarely and as a mark of great love. Luke points out (22:24) that the disciples were arguing about who was the greatest among them, an attitude that precludes a willingness to stoop to wash feet. When Jesus moved to wash their feet (see also John 13:1-16), they were shocked. His actions serve also as symbolic of spiritual cleansing (vs. 6-9) and a model of Christian humility (vs. 12-17). By washing His disciples’ feet, Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross. The foot-washing was an example, a pattern. Many groups throughout church history have practiced literal foot-washing as a church ordinance. However, present culture in many lands does not call for washing dust from the feet of one’s guests. Although the Lord’s Supper was practiced, the early church apparently did not practice foot-washing as an ordinance in church gatherings. This passage emphasizes inner humility, not a physical rite. A Christian widow’s practice of "washing the feet of the saints" (1 Timothy 5:10) speaks not of her involvement in a church ordinance but of her humble, slave-like service to other believers. To refuse to follow the example of Jesus is to exalt oneself above Him and to live in pride. “No servant is greater than his master” (John 13:16). GotQuestions.org WASHING OF FEET - INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA (Note - This is only the first part of this lengthy article - for the full article click here). The Old Testament references (Gen 18:4; 19:2: 24:32; 43:24; Jdg 19:21; 1 Sam 25:41; 2 Sam 11:8; Song 5:3; Ps 58:10) show that the washing of the feet was the first act on entering the tent or house after a journey. The Orientals wore only sandals, and this washing was refreshing as well as cleanly. In the case of ordinary people, the host furnished the water, and the guests washed their own feet, but in the richer houses, the washing was done by a slave. It was looked upon as the lowliest of all services (1 Sam 25:41). Jesus pointedly contrasts Simon's neglect of even giving Him water for His feet with the woman's washing His feet with tears and wiping them with her hair (Lk 7:44). On the last evening of His life, Jesus washed the disciples' feet (Jn 13:1-16). Their pride, heightened by the anticipations of place in the Messianic kingdom whose crisis they immediately expected, prevented their doing this service for each other. Possibly the same pride had expressed itself on this same evening in a controversy about places at table. Jesus, conscious of His divine dignity and against Peter's protest, performed for them this lowliest service. His act of humility actually cleansed their hearts of selfish ambition, killed their pride, and taught them the lesson of love. See also The Expository Times, XI, 536 f. Was it meant to be a perpetual ordinance? Jn 13:15, with its "as" and the present tense of the verb "do," gives it a priori probability. It has been so understood by the Mennonites and the Dunkards. Bernard of Clairvaux advocated making it a sacrament. The Pope, the Czar, and the Patriarch of Constantinople wash the feet of 12 poor men on Maundy Thursday; so did the English kings till James II, and it is still practiced in the royal palaces of Madrid, Munich and Vienna. But the objections to such an interpretation are overwhelming: (1) It is never referred to in the Synoptic Gospels, the Acts or the Epistle; 1 Tim 5:10 refers only to lowly service to the saints. (2) It was first in the 4th century (compare Ambrose and Augustine) that it became the custom to wash the feet of the baptized on Maundy Thursday. (3) Ritualizing such an act of love absolutely destroys its meaning. (4) No large body of Christians has ever received it as a sacrament or an ordinance. F. L. Anderson (for the full article click here). 1 Timothy 5:11 But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married, BGT 1 Timothy 5:11 νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ Χριστοῦ, γαμεῖν θέλουσιν KJV 1 Timothy 5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; NET 1 Timothy 5:11 But do not accept younger widows on the list, because their passions may lead them away from Christ and they will desire to marry, CSB 1 Timothy 5:11 But refuse to enroll younger widows, for when they are drawn away from Christ by desire, they want to marry ESV 1 Timothy 5:11 But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry NIV 1 Timothy 5:11 As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. NLT 1 Timothy 5:11 The younger widows should not be on the list, because their physical desires will overpower their devotion to Christ and they will want to remarry. NRS 1 Timothy 5:11 But refuse to put younger widows on the list; for when their sensual desires alienate them from Christ, they want to marry, NJB 1 Timothy 5:11 Do not accept young widows because if their natural desires distract them from Christ, they want to marry again, NAB 1 Timothy 5:11 But exclude younger widows, for when their sensuality estranges them from Christ, they want to marry YLT 1 Timothy 5:11 and younger widows be refusing, for when they may revel against the Christ, they wish to marry, GWN 1 Timothy 5:11 Don't include younger widows on your list. Whenever their natural desires become stronger than their devotion to Christ, they'll want to marry. BBE 1 Timothy 5:11 But to the younger widows say No: for when their love is turned away from Christ, they have a desire to be married; MIT 1 Timothy 5:11 Exclude from registration younger widows, for eventually their desire for pleasures of married life will alienate them from the commitment to Christ expected of certified widows, younger: 1Ti 5:9,14 when they feel sensual desires: De 32:15 Isa 3:16 Ho 13:6 Jas 5:5 2Pe 2:18 they will: 1Ti 5:14 4:3 1Co 7:39,40 REFUSING TO ENROLL YOUNGER WIDOWS But (term of contrast) - Paul now changed direction from the old widows who were widows indeed to the younger widows and his concerns regarding their handling by the church. Refuse (present imperative see our need to depend on the Holy Spirit to obey - same verb 1Ti 4:7+) to put younger widows on the list - MIT = "Exclude from registration" NIV = "As for younger widows, do not put them on such a list." "Beg off from." This group of young widows is to continually be declined the church's financial help. Note Paul is not saying reject the younger widows from church membership! Note that v11 should be read in context of v12 which ends with her setting aside her previous pledge. Paul will explain why the younger widows might be tempted to set aside their former pledge or vow they had made to the church. For (gar) - Term of explanation. What Paul is explaining is straightforward in this passage. Note that Paul is not condemning remarriage of younger widows as we see in 1Ti 5:14 (cf 1Co 7:39b). John
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Vincent says "overwrought, elaborate." In classic Greek had a negative meaning of "taking needless trouble" (description of those considered meddlesome and used with this sense in 1 Ti 5:13 to describe women who were "busybodies") In the only other New Testament use in Acts 19:19, periergos refers to practicing magic, the idea being that people who do that are also guilty of prying into things that do not concern them. 1 Timothy 5:14 Therefore, I want younger [widows] to get married, bear children, keep house, and give the enemy no occasion for reproach; BGT 1 Timothy 5:14 Βούλομαι οὖν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν· KJV 1 Timothy 5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. NET 1 Timothy 5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. CSB 1 Timothy 5:14 Therefore, I want younger women to marry, have children, manage their households, and give the adversary no opportunity to accuse us. ESV 1 Timothy 5:14 So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. NIV 1 Timothy 5:14 So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. NLT 1 Timothy 5:14 So I advise these younger widows to marry again, have children, and take care of their own homes. Then the enemy will not be able to say anything against them. NRS 1 Timothy 5:14 So I would have younger widows marry, bear children, and manage their households, so as to give the adversary no occasion to revile us. NJB 1 Timothy 5:14 I think it is best for young widows to marry again and have children and a household to look after, and not give the enemy any chance to raise a scandal about them; NAB 1 Timothy 5:14 So I would like younger widows to marry, have children, and manage a home, so as to give the adversary no pretext for maligning us. YLT 1 Timothy 5:14 I wish, therefore, younger ones to marry, to bear children, to be mistress of the house, to give no occasion to the opposer to reviling; GWN 1 Timothy 5:14 So I want younger widows to marry, have children, manage their homes, and not give the enemy any chance to ridicule them. BBE 1 Timothy 5:14 So it is my desire that the younger widows may be married and have children, controlling their families, and giving the Evil One no chance to say anything against them, MIT 1 Timothy 5:14 Therefore, I want the younger widows to marry, to bear children, to be homemakers, providing no opportunity whatever to the adversary to make a point of accusation. I want: 1Ti 2:8 the younger: 1Ti 5:11 4:3 1Co 7:8,9 Heb 13:4 guide: Ge 18:6,9 Pr 14:1 31:27-29 Titus 2:5 *Gr: give: 1Ti 6:1 2Sa 12:14 Da 6:4 Ro 14:13 2Co 11:12 Titus 2:5,8 1Pe 4:14,15 reproach, Lu 23:35-41 Related Passages: Romans 7:3 So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man. 1 Corinthians 7:15 Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace. 1 Corinthians 7:39 A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord. PAUL'S ADVICE TO YOUNG WIDOWS Therefore - Term of conclusion. What is Paul concluding regarding the younger widows (that would keep them from the sins of 1Ti 5:12)? I want (boulomai - present tense) younger widows to (1) get married (gameo), (2) bear children (present tense - continually, (3) keep house ((oikodespoteo - present tense - continually) - Paul says I want which speaks of his desire not from emotion but from reason. A young widow has already tasted married life and might not be constituted for celibacy, so it would be best for her to find a new husband. Of course it is implicit that she marry “in the Lord." Keep house (oikodespoteo) is more literally to rule over the house and thus manage the house as master. Bear children implies their training as well. Warren Wiersbe on bear children - "Be fruitful and multiply" was God's mandate to our first parents (Gen. 1:28), so the normal result of marriage is a family. Those today who refuse to have children because of the "awfulness of the times" should check out how difficult the times were in Paul's day! If Christians do not have children and raise them to live for God, who will? (Keep house) Of course, marriage is a partnership; but each partner has a special sphere of responsibility. Few men can do in a home what a woman can do. Whenever my wife was ill, or caring for our babies, and I had to manage some of the affairs of the home, I discovered quickly that I was out of my sphere of ministry! John
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Vincent has an example of the use of aphorme in secular Greek writing "The Lacedaemonians agreed that Peloponnesus would be aphormen hikanen or a good base of operations (Thucydides, i., 90). Thus (aphorme means), the origin, cause, occasion, or pretext of a thing; the means with which one begins. Generally, resources, as means of war, capital in business. Here the law is represented as furnishing sin with the material or ground of assault, “the fulcrum for the energy of the evil principle.” Sin took the law as a base of operations. Aphorme - 7x/6v - occasion(2), opportunity(5). Ro 7:8; Ro 7:11; 2Co 5:12; 2Co 11:12; Gal. 5:13; 1 Tim. 5:14 1 Timothy 5:15 for some have already turned aside to follow Satan. BGT 1 Timothy 5:15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ. KJV 1 Timothy 5:15 For some are already turned aside after Satan. NET 1 Timothy 5:15 For some have already wandered away to follow Satan. CSB 1 Timothy 5:15 For some have already turned away to follow Satan. ESV 1 Timothy 5:15 For some have already strayed after Satan. NIV 1 Timothy 5:15 Some have in fact already turned away to follow Satan. NLT 1 Timothy 5:15 For I am afraid that some of them have already gone astray and now follow Satan. NRS 1 Timothy 5:15 For some have already turned away to follow Satan. NJB 1 Timothy 5:15 there are already some who have turned aside to follow Satan. NAB 1 Timothy 5:15 For some have already turned away to follow Satan. YLT 1 Timothy 5:15 for already certain did turn aside after the Adversary. GWN 1 Timothy 5:15 Some of them have already turned away to follow Satan. BBE 1 Timothy 5:15 For even now some are turned away to Satan. MIT 1 Timothy 5:15 For already certain ones have veered out of line to follow the opponent. RSV 1 Timothy 5:15 For some have already strayed after Satan. NKJ 1 Timothy 5:15 For some have already turned aside after Satan. Php 3:18,19 2Ti 1:15 2:18 4:10 2Pe 2:2,20-22 3:16 1Jn 2:19 Jude 1:4,5 Rev 12:9 FOLLOWERS OF SATAN For - Term of explanation. This explains why Paul gave the previous instructions to marry and why they are all the more imperative. "It is necessary that I emphasize this, namely, that the adversary must not receive any occasion for slandering, for I know of concrete cases where this has already taken place." (Hendriksen) Some have already turned aside (ektrepo) to follow (opiso) Satan (satanas) - Some is plural and refers to the young widows while already identifies this as a present problem. They had already broken their pledge! Turned aside is aorist tense (past completed action) indicative mood (mood of reality = this really happened). Some of the younger widows have gone astray, off the true path of piety to the bypath of following after Satan! The exact meaning what turned aside looked like is uncertain, but some think this refers to immoral practices by these young women, others think this means they were turned aside to false teachers, and others that they had married unbelievers. We cannot be dogmatic. But what we can say is that this makes Paul's instructions in 1Ti 5:14 that much more urgent and important, lest these young widows get seduced into sin. The irony is that follow (opiso) is the same word used by Jesus of disciples coming behind (after) him, Jesus declaring "take up your cross and follow Me." (Matthew 16:24) THOUGHT - Beloved, there are two masters, diametrically opposed to one other -- the Lord Jesus Christ and Satan. Who will you follow today? Who will you stake your eternal destiny upon? Your answers will be the most important answer you will ever give in your short life on earth! John