1 Timóteo 5
Samuel Johnson · Citado em PreceptAustin
1 Timóteo 5
Johnson - The Church is described in the New Testament by many metaphors and analogies: Sometimes they are referred to as Soldiers in an army; Sometimes they are referred to as Members of the body; Sometimes they are referred to as Competitors in a race; Sometimes as fellow servants in the household of faith. But more frequently than any other way, the members of the congregation are referred to as members of a family. God is our Father; Jesus is our elder Brother; we are joint heirs with Him; and we are brothers and sisters in Christ. These verses picture a family. So, how are we to treat one another in our spiritual family? How are we to treat each other in our church family? Paul says members of a church family are to treat each other with great, deep, Christian courtesy. Paul deals with three groups: The Church Family as a whole; The Widows Specifically; and The Leaders Practically. Paul speaks of the care, the openness, and the love we are to have for one another as believers. But what happens when sin enters the church? Sin must be confronted; disobedience must be dealt with. But HOW is it to be dealt with in the Lord's family? That is the important issue Paul deals with in these verses in Chapter 5. (How To Treat Folks in the Congregation) What the Bible Teaches - As in any family, differences of age and sex in the household of God are to be recognised and respected. The servant must set the pattern of courteous and godly behaviour towards the different groups comprising the assembly. (1 Thessalonians through Titus) Brian Bell - The church is not a corporation…it’s a family! One thing we’ve observe in the last 200 years of church history…If a church has people, that church has problems! We are a Fallible Flock of Flawed saints! Q: How should we treat people w/in the church? What if an elderly man steps out of line & needs rebuked? What if a young lady is after every guy in the church? How do you counsel the Don Juan flirt of the fellowship? What if an older lady is complaining? How do we handle her complaints? What about benevolence? “I once heard about a person/couple that the church didn’t help, they just sent them away?” Philip Towner - "As with an article of clothing, the church has its seams, created naturally by age differences, gender differences, economic differences and so on. These seams, where these various groups come together, often show visible signs of stress. It falls to the Christian leader to cross all these lines from time to time in order to minister effectively. But crossing these lines requires sensitivity and care." (1 Timothy 5 Commentary) Do not sharply rebuke (epiplesso) an older man (presbuteros) - Note this is not referring to the office of an elder or overseer. "Do not speak harshly to an older man." NJB = "Never speak sharply to a man older than yourself" This word depicts a violent rebuke, a lashing out at another person! The instruction is to not give verbal blows, so to speak! (We all know what that sounds/looks like don't we!) Timothy was probably younger than many men to whom he was ministering so this would be especially appropriate instruction. Of course Paul is not saying Timothy should NEVER rebuke an older man, for circumstances may require it, but even then he is not to harshly lash out in giving the rebuke. "Even old age does not shield from folly." (Hiebert) While presbuteros can refer to the office of an elder, that is not the meaning in this passage. Lowell Johnson - Older men who are true Christian believers have more experience and wisdom in dealing with life. That's not to say that they are always right, because they are not. But they do have the wisdom of experience. Therefore, they are not to be ignored, neglected, bypassed, overlooked, or set aside as useless. They are to be treated as fathers, with affection, respect, and honor. Their ideas, opinions, counsel, and direction are to be sought. They are to be a part of the life and ministry of the church. The Bible makes it quite clear that older men are to be treated with respect. “Don't sharply rebuke an older man.” Don't admonish them harshly or abrasively, for that would be disrespectful. Always preserve an older man's dignity and worth. Proverbs 30:17 warns in graphic terms of the consequences of not showing that respect: “The eye that mocks a father and scorns a mother, the ravens of the valley will pick it out, and the young eagles will eat it.” The point is this: if an older man ever needs to be corrected, he is to be corrected and disciplined as a father, not as an enemy. He is to be approached and exhorted, appealed to and pleaded with just as we would our earthly father. Though we don't compromise the Word or condone sin, we speak with love, respect, and gentleness, as to a father. If rebuke must be given, it must be done gently. (How To Treat Folks in the Congregation) Of course rebuke is a vital component for a healthy church, which is why Paul commanded Timothy to "preach (aorist imperative see need to depend on the Holy Spirit) the word; be ready (aorist imperative) in season and out of season; reprove (aorist imperative), rebuke (aorist imperative), exhort (aorist imperative), with great patience and instruction." (2 Timothy 4:2+) So it is not a question of whether we should rebuke, but more of a question of when and how. And the answer is gently!
1 Timóteo 5
Johnson - We are not to be offensive or needlessly abrasive with young men either, but we don't have to approach them as gingerly as we would older men. With brothers, we can be more direct and to the point than with fathers. We appeal to them as equals and peers – not with an air of superiority – remembering that their good and God's glory are our goals. (How To Treat Folks in the Congregation) Brian Bell - Don’t “talk down to” younger men. Remember back older men…what was important to us in our 20’s? We wanted respect! - We wanted to be treated as equals! Hiebert - “The younger men as brothers” reminds him that he is to avoid all show of self-exaltation over them because of his position. Paul’s mention of father, brothers, mothers, sisters, shows that he is thinking of the church as a family and each member must be treated with family affection. (Borrow First Timothy) Sharply rebuke (1969)(epiplesso from epi = upon + plesso = strike) literally strike upon or to inflict with blows but only in 1Ti 5:1 where it is used figuratively meaning to reprove, rebuke (sharply). The word contains a note of severity; to censure severely. To pound with words, to reprimand. Gilbrant - This verb is not common in secular writings, but the cognate noun does appear with the meaning of “a severe rebuke, a punishment.” Its noun form occurs once in the Septuagint (2 Maccabees 7:33). Its only use (Hapax legomenon) in the New Testament is Paul’s instruction in 1 Timothy 5:1 to treat elders respectfully. The literal meaning of epiplēssō was “to strike, beat upon” with physical blows. Paul, however, used the figurative meaning “to rebuke or censure severely.” The word presents the picture of one striking another verbally, rather than with blows of the fist." (Complete Biblical Library) Older man (4245) presbuteros the comparative form of présbus = an old man or an ambassador) referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived. Henry Blackaby - 1 Timothy 5:1 You’ve heard the saying “Respect your elders.” Sometimes that’s easier said than done, would you agree? As a young man, Paul was extremely ambitious, eager to make his mark on the world. He saw the way many older men and women were living, and he was not impressed. He set out to show them what a man of vision and energy could do! Maybe they were content to sit around, but he would make things happen! And Paul did! He had saintly Stephen stoned to death. He threw Christians into jail, devastating their families. In his youthful exuberance, he became one of the church’s greatest enemies! Maybe it was his past that made Paul so sensitive to the need for respecting the older generation. Perhaps he regretted his own failure to do so as a young man, considering the horrible consequences of his actions. He certainly understood that young people would not always agree with the older generation. Timothy had some older church members who didn’t respect him as a leader, and they were causing him a lot of trouble. Timothy must have been tempted to put them in their place. Paul’s advice, however, was to show them respect. Paul didn’t say they were right, but he did say to treat them respectfully. The Bible gives young people no liberty to show disrespect to their elders. This may be hard sometimes. Regardless of who is right and who is wrong, you are called to honor the older generation. Sometimes they may not earn your respect, but God calls you to treat others the way you would like to be treated. It may seem a long way off, but one day you will be the senior citizen, so treat people today the way you will want to be treated when that day comes. (Borrow The experience : a devotional and journal : day by day with God) 1 Timothy 5:2 the older women as mothers, and the younger women as sisters, in all purity. BGT 1 Timothy 5:2 πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ. KJV 1 Timothy 5:2 The elder women as mothers; the younger as sisters, with all purity. NET 1 Timothy 5:2 older women as mothers, and younger women as sisters– with complete purity. CSB 1 Timothy 5:2 older women as mothers, and with all propriety, the younger women as sisters. ESV 1 Timothy 5:2 older women as mothers, younger women as sisters, in all purity. NIV 1 Timothy 5:2 older women as mothers, and younger women as sisters, with absolute purity. NLT 1 Timothy 5:2 Treat older women as you would your mother, and treat younger women with all purity as you would your own sisters. NRS 1 Timothy 5:2 to older women as mothers, to younger women as sisters-- with absolute purity. NJB 1 Timothy 5:2 older women as mothers and young women as sisters with all propriety. NAB 1 Timothy 5:2 older women as mothers, and younger women as sisters with complete purity. YLT 1 Timothy 5:2 aged women as mothers, younger ones as sisters -- in all purity; GWN 1 Timothy 5:2 older women as if they were your mothers, and younger women as if they were your sisters, while keeping yourself morally pure. BBE 1 Timothy 5:2 To the older women as to mothers, to the younger as to sisters, with a clean heart. RSV 1 Timothy 5:2 older women like mothers, younger women like sisters, in all purity. NKJ 1 Timothy 5:2 older women as mothers, younger as sisters, with all purity. ASV 1 Timothy 5:2 the elder women as mothers; the younger as sisters, in all purity. MIT 1 Timothy 5:2 older women as mothers, younger women as sisters—in total purity. older: 1Ti 5:3 Mt 12:50 Jn 19:26,27 in all purity: 1Ti 4:12 Php 4:8 1Th 5:22 2Ti 2:22 TREATING MEMBERS AS MOTHERS AND SISTERS Lowell Johnson - A church is totally irresponsible if it ignores its older women who are true Christian believers. Their potential contribution to the lives and fellowship of believers is immeasurable. Older women are to be loved, respected, and protected. Their softness, tenderness, guidance, understanding and energy are to be sought and used by the church. Again, if an older woman needs correction and discipline, it must not be done in contempt and disrespect, but rather with compassion. (How To Treat Folks in the Congregation) The older women as mothers - So clearly young Timothy was to exhort them with respect, love and honor just as he would show his own mother Eunice (2Ti 1:5). Don't miss Paul's pattern -- fathers, brothers, mothers, sisters. So his point is to treat church members like your own family members (because they are your own family, and sometimes closer than your own family if your family has unbelievers!) Brian Bell raises a very interesting thought- Having various groups in the church seems to be normal! Some churches today are trying to gear towards reaching one age group. Is this healthy? What does a family look like with only sisters, or all fathers? What dynamics would be lacking? The body of Christ contains people of all ages, abilities, & levels of maturity. Being aware of this diversity will help us respect, & when necessary, rebuke the saints in a way that glorifies God & strengthens the church. (Chuck Swindoll; pg.98) And the younger women as sisters - How would you treat your own little sister? Clearly there is to be not even a hint of impropriety in your interactions. This is the way Timothy was to engage with younger women. Lowell Johnson - How should a brother treat his little sister? He should treat her gently, recognizing that she bruises easier than his rowdy friends at the schoolyard. He should protect her, respect her, set an example for her. And he should keep his relationship with her pure, avoiding any suggestion of sensuality of immorality that will cause her to compromise her integrity. Nothing so easily makes or breaks a pastor as his conduct with women. The book of Proverbs gives some very practical advice on how to maintain purity in relationships with younger women. – Avoid the look Proverbs 6:25; Job 31:1 – Avoid the flattery Proverbs 5:3; 6:24; 22:14 – Avoid the thoughts Proverbs 6:25 – Avoid the house Proverbs 7:25-27 – Avoid the touch Proverbs 7:13!!! Father, brother, mother, sister. These are family terms. Co-worker, boss, and employee are no where found in this passage. Paul's point is clear – the church is not a corporation. It's a family. We should approach one another with the love modeled by our heavenly Father. (How To Treat Folks in the Congregation) J
1 Timóteo 5
Johnson - Notice the first two words of Verse 3: “Honor widows.” The word means “to fix the value” as in our word “honorarium,” a price paid to a speaker for services. It also means “to show respect or care,” “to support,” or “to treat graciously.” Paul has been accused by some of being hard on women. But not so. He uses the word “honor” to show his great respect for them. God has always designed that women be the special objects of care (which is not true of other world religions who mistreat women). They are to be under the umbrella of male protection, provision and direction. Did you notice that no command is given to support men who are alone, but special care is given to care for women who are alone? It is not surprising that the first ministry to develop in the early Church involved the care of widows (Acts 6:1-4; 9:36-41). It was one of the reasons deacons were chosen to help care for them (How To Treat Folks in the Congregation) Widows indeed - 1 Timothy 5:3, 5, 16b • She has no family – no children or relatives to support her. • She has her hope fixed on God. • She worships and communes with God night and day. • The church is to help support her when needed. J
1 Timóteo 5
Johnson summarizes this section - Paul has four groups of women in mind who have lost their mates: 1. Widows indeed (1Ti 5:3, 5, 16b). These women are desolate, without means of support or relatives to assist them. 2. Widows who have living relatives (1Ti 5:4, 8, 16a). These widows have children, grandchildren, or other relatives who can help support them. 3. Widows who live carnal lives (1Ti 5:6, 11-13, 15). These women, rather than using their new position in life to worship God and serve the saints with undistracted devotion, are living a loose lifestyle. 4. Widows who are “on the list” or “in the number” (1Ti 5:9-10). This refers to widows who qualified for financial support from the church. Some widows were to be kept on the list, others excluded. The church today has the responsibility to care for widows. James 1:27+ says "Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world." Far from being a liability for the church, the older widows are a valuable asset. They have a wealth of wisdom and experience to share with younger women. They also have time to participate in a wide range of ministries. They are also some of the most faithful members in the church. It doesn't take much for some young folks to miss church, but in every church I've pastored, I've seen older widows come when they were stooped in pain; yet, always with a smile and encouraging word for others, especially their pastor. (How To Treat Folks in the Congregation) QUESTION - What does the Bible say about how widows are to be treated? ANSWER - A widow is a woman whose husband has died. Often in Scripture, when widows are referred to, it appears to carry the idea of a woman whose husband has died who also has no one to provide for her. Thus, widows are often grouped with vulnerable members of society such as the fatherless, aliens, and the poor (Deuteronomy 14:29; 16:11; 24:20; 26:12). The Bible says widows are to be treated with honor and compassion and offered protection so that no one takes advantage of them. In ancient times, the primary purpose of women in marriage was to produce children and heirs to carry on the family line. A childless widow endured double adversity, with no husband to provide for and protect her, and no son to carry on the family name and care for her in her old age. She might have been considered a disgrace to her family and left in a precarious position. God recognized the widow’s plight and rose to her defense: “A father to the fatherless, a defender of widows, is God in his holy dwelling” (Psalm 68:5). A person who denied justice to a widow was cursed by God: “Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow” (Deuteronomy 27:19). Laws and special provisions were put in place to safeguard widows against neglect and abuse. At harvest time, widows could glean in the fields of grain and gather leftover grapes and olives: “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands” (Deuteronomy 24:19). The primary Old Testament law that protected widows from poverty and cruel treatment was that of the levirate marriage. The purpose of the law was to ensure that a man who died before producing a son might still be guaranteed a male heir. The unmarried brother of the widow’s husband would take the widow as his wife and perform “the levirate duty.” The first son born to the widow was regarded as the legal descendant of her deceased husband. The law of levirate marriage is illustrated in the stories of Tamar and Onan and of Ruth and Boaz. In the New Testament, widows are also given special consideration. Proper religious work, according to God, involves caring for widows and orphans: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). Jesus condemned the Pharisees for their ill-treatment of widows (Mark 12:40). God has deep compassion for those who are left alone, and the church is to demonstrate that same compassion. In 1 Timothy 5, the apostle Paul gives a detailed outline of how the church and individual families are to care for widows. According to Paul, a widow who received financial and material support from the church had to meet certain qualifications. First and foremost, the widow had to be truly in need and completely alone in the world: “But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God” (1 Timothy 5:4). It is the duty and obligation of families to care for their aging and needy family members. Christian children and grandchildren have a special privilege and opportunity to put their faith in action by giving back love and support to their parents and grandparents, and especially to widows who are alone. Today’s Western societies, where independence takes precedence over family relationships, have lost sight of the value of God’s purpose for creating extended families. But among God’s people, families ought to be the primary source of support for widows. Paul goes on to give guidelines for a widow to be eligible to receive the church’s support. Besides having no one to take care of her, she ought to be a woman of prayer, a dedicated servant of the Lord, more than sixty years of age, faithful to her husband when he was alive, and committed to good deeds like caring for children, showing hospitality, and serving God’s people (1 Timothy 5:9–10). Apparently, in order to receive charity in the early Christian church, eligible widows were enrolled on a list (1Ti 5:11). The age designation was likely because sixty was considered the age of retirement in the first century, and these women were probably past the age of remarrying. Younger widows were more likely to remarry; in fact, Paul counsels them to do so (1Ti 5:14). Since God honors widows and treats them with compassion, believers should do the same: “Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:17).GotQuestions.org Related Resources: What does the Bible say about orphans and widows? | GotQuestions.org What are some Bible verses about widows? | GotQuestions.org Steven
1 Timóteo 5
Johnson - A widow who lives a worldly, immoral, ungodly life may be alive physically, but her lifestyle proves she is not saved and spiritually dead. (How To Treat Folks in the Congregation) Gives...to wanton pleasure (4684) spatalao from spatálē = luxury in eating and drinking) means to live in excess comfort or indulgence. To live a luxurious life, to give oneself to pleasure. The word connotes abandonment to pleasure and comfort. It is used here and 1 Ti 5:6 = (following are to be excluded from those supported by the church) = "But she who gives herself to wanton pleasure is dead even while she lives." In the Septuagint (Lxx) it is found in Ezekiel 16:49 where Sodom’s indulgence is compared to that of the idle rich. This is precisely the life-style of the rich man in the parable” in Luke 16:19-31+ ("Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day."). It is as if the goods of the world, and the people on it, were made only for the gratification of their own lusts; and in their pursuit of their own pleasure, they ignore the needs of others and use them selfishly, even openly oppressing them. Is dead (2348)(thnesko) means literally to be dead physically (Mt 2:20) but figuratively (and more "deadly") to be spiritually separated from God. Gilbrant - This verb appears in classical Greek from the time of Homer (ca. Eighth Century B.C.), meaning “die” in either a literal or figurative sense. Josephus used thnēskō in a literal sense in his account of the last stand of the Jews in the fortress of Masada against the siege of the Roman army (Wars of the Jews 7.8.7). Several examples of its figurative use (e.g. of spiritual death) can be found in the works of Aelius Aristides and Philo (cf. Bauer). In the Septuagint thnēskō is most often used in the literal sense: of Jacob’s death (Genesis 50:15); of the death of the Egyptian firstborn sons (Exodus 12:30); of idolatrous Israelites (Numbers 25:9); of animals (Job 39:30); etc. However, there are a few instances of death in connection with spiritual judgment (cf. Pr 13:14; Isa14:19; Jer 16:7; 22:10). In the New Testament thnēskō is used only a few times (the word apothnēskō [594] is much more common). As in the Septuagint, thnēskō most often appears in the literal sense: of Jesus’ death (Mark 15:44); of the death of the synagogue ruler’s daughter (Luke 8:49); of Paul’s “supposed” death (Acts 14:19); etc. The only figurative use is at 1 Timothy 5:6 where Paul instructed Timothy on the proper care of widows. In contrast to the widow who devotes herself to prayer (1 Timothy 5:5), the other type of widow who devotes herself to her own pleasure is already “dead” in God’s sight (verse 6). (Complete Biblical Library) Thnesko - 9v - dead(7), died(2). - Matt. 2:20; Mk. 15:44; Lk. 7:12; Lk. 8:49; Jn. 11:44; Jn. 19:33; Acts 14:19; Acts 25:19; 1 Tim. 5:6 Thnesko in the Septuagint - Gen. 50:15; Exod. 4:19; Exod. 12:30; Exod. 14:30; Exod. 21:35; Lev. 11:31; Lev. 11:32; Num. 16:48; Num. 16:49; Num. 19:11; Num. 19:13; Num. 19:18; Num. 25:9; Num. 33:4; Deut. 25:5; Deut. 26:14; Jdg. 3:25; Jdg. 16:30; Ruth 1:8; Ruth 2:20; Ruth 4:5; Ruth 4:10; 1 Sam. 4:17; 1 Sam. 4:19; 1 Sam. 17:51; 1 Sam. 24:14; 1 Sam. 31:5; 1 Sam. 31:7; 2 Sam. 1:5; 2 Sam. 1:19; 2 Sam. 2:7; 2 Sam. 4:1; 2 Sam. 4:10; 2 Sam. 9:8; 2 Sam. 12:18; 2 Sam. 12:19; 2 Sam. 12:23; 2 Sam. 14:2; 2 Sam. 16:9; 1 Ki. 3:20; 1 Ki. 3:21; 1 Ki. 3:22; 1 Ki. 3:23; 1 Ki. 11:21; 1 Ki. 12:24; 1 Ki. 16:4; 1 Ki. 21:14; 1 Ki. 21:15; 1 Ki. 21:16; 1 Ki. 21:24; 1 Ki. 22:37; 2 Ki. 4:32; 2 Ki. 8:5; 2 Ki. 8:13; 2 Chr. 22:10; Job 39:30; Prov. 13:14; Eccl. 4:2; Isa. 14:19; Jer. 16:7; Jer. 22:10 1 Timothy 5:7 Prescribe these things as well, so that they may be above reproach. BGT 1 Timothy 5:7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν. KJV 1 Timothy 5:7 And these things give in charge, that they may be blameless. NET 1 Timothy 5:7 Reinforce these commands, so that they will be beyond reproach. CSB 1 Timothy 5:7 Command this also, so they won't be blamed. ESV 1 Timothy 5:7 Command these things as well, so that they may be without reproach. NIV 1 Timothy 5:7 Give the people these instructions, too, so that no one may be open to blame. NLT 1 Timothy 5:7 Give these instructions to the church so that no one will be open to criticism. NRS 1 Timothy 5:7 Give these commands as well, so that they may be above reproach. NJB 1 Timothy 5:7 instruct them in this, too, so that their lives may be blameless. NAB 1 Timothy 5:7 Command this, so that they may be irreproachable. YLT 1 Timothy 5:7 and these things charge, that they may be blameless; GWN 1 Timothy 5:7 Insist on these things so that widows will have good reputations. BBE 1 Timothy 5:7 Give orders to this effect, so that no evil may be said of anyone. 1Ti 1:3 4:11 6:17 2Ti 4:1 Titus 1:13 2:15 TIMOTHY COMMANDED TO INSTRUCT THE CHURCH Prescribe (command, insist on - paraggello in present imperative see our need to depend on the Holy Spirit to obey) these things as well - What things? Clearly the things Paul has just stated regarding widows (1Ti 5:3-6). In light of the dangers Paul has just described he issues this command. The word translated prescribe (paraggello) also occurs in Acts 1:4+, where the Lord "commanded [same word]" His disciples "that they should not depart from Jerusalem, but wait for the promise of the Father." Timothy was to clearly relay these instructions but were they to the church or to the widows. Commentaries differ as shown by several quoted below... A. Duane Litfin - The reference is somewhat ambiguous, but probably refers to the widows in the church. If the wrong women are included on the list their sensual lifestyles (cf. 1Ti 5:6) will bring reproach on the entire group. But it may also refer to the remaining families of the widows. (See The Bible Knowledge Commentary) John MacArthur These things gathers up everything the apostle has said since verse 3. The goal of Paul's teaching is that all involved, widows, families, and the church, be above reproach so that no one can find fault with their conduct in this matter. The church's reputation, and that of her Lord, are at stake. By supporting those widows who are deserving, and refusing to support those who are not, the church, as well as its pastors (cf. 3:2), will be above criticism and God will be honored. Gilbrant - But the "they" is somewhat obscure. Are "they" the widows who lived in pleasure (verse 6) or the relatives of destitute widows (verse 8)? Some think verse 7 refers back to the widows living in pleasure. If Timothy commanded them to stop "living wontonly," then they would be blameless.. (Complete Biblical Library)
1 Timóteo 5
Johnson - “Piety” or godliness begins in one's own family. Children must “requite” (KJV) or “repay” their parents. They owe a debt to those who brought them into the world, clothed them, fed them, housed them, supported them, and loved and nurtured them. Caring for a mother in time of her need is but a small return for all she has done. Suppose the relative is unwilling to help support his loved one? Note I Timothy 5:8. Sin is worse in a believer than in an unbeliever. (How To Treat Folks in the Congregation) White - “The Christian who falls below the best heathen standard of family affection is the more blameworthy, since he has, what the heathen has not, the supreme example of love in Jesus Christ. We may add that Jesus Himself gave an example of providing for one’s own, when He provided a home for His mother with the beloved disciple.” J
1 Timóteo 5
Johnson - Two important truths: 1. Caring for one's dependent parents is a serious, scriptural responsibility. Scripture commands parents to provide for their children. But there comes a time when the tables are turned. Children must care for their parents when they are no longer able to care for themselves. 2. The church is never expected to support everyone in need. The ministry of compassion and care must be accompanied by discernment and wisdom. What kind of stewards of the Lord's resources would we be if we indiscriminately handed out money to every need that came up without first evaluating its legitimacy? (How To Treat Folks in the Congregation) Life Application Study Bible (borrow) has a pithy application - Healthy homes remain the best possible training environment for children. When it comes to caring for relatives and honoring parents, children take most of their cues by watching how Mom and Dad honor the grandparents. If our children see the way we, as parents, care for our parents, they will understand the importance of such honor for us in the future. Healthy, practical honor becomes a priceless gift that one generation gives to another. Disrespect and lack of care provide harmful examples that will eventually turn on us. The warning in the verse is ominous indeed. J
1 Timóteo 5
Johnson - Paul also told Timothy that the church should not support young widows. Why? In Verse 12 Paul says not to put young widows on the church's list for support. The phrase “cast off their first faith” means a “pledge.” It refers to a special covenant young widows made when asking to be put on the widow's list. Likely, they promised to devote the rest of their lives in service to the church and the Lord. Though well-meaning at the time of their need and bereavement, they were surely to desire marriage again and thus renege on their original pledge. (How To Treat Folks in the Congregation) Condemnation (Judgment) (2917) krima from krino = to judge, the suffix –ma indicating the result of the judging, ie, that is, the result of making a decision) describes a judicial sentence from a magistrate (his pronouncement). It describes one deciding a question of legal right or wrong, and thus determining the innocence or guilt of the accused and assigning appropriate punishment. The closely related word krisis refers to the process or act of judging (instead of the result of the judging). Vine adds that "Krima is usually the decision which results from an investigation, just as krisis is the process of investigation; sometimes the two are interchanged, as in 1Pe 4:17, krima, where the process of judgment rather than the resulting decision seems to be intended. Hence krima is used of the estimate one man forms of another, Mt 7:2+, and of the decision of human tribunals, Lk 23:40, of the decisions of God, in general, Ro 11:33, and in particular concerning the devil, 1 Timothy 3:6, and man, Mark 12:40 and Gal 5:10." Krima - 28x/28v - condemnation(8), judgment(15), judgments(1), lawsuits(1), sentence(1), sentence of condemnation(1), way(1).Matt. 7:2; Matt. 23:14; Mk. 12:40; Lk. 20:47; Lk. 23:40; Lk. 24:20; Jn. 9:39; Acts 24:25; Rom. 2:2; Rom. 2:3; Rom. 3:8; Rom. 5:16; Rom. 11:33; Rom. 13:2; 1 Co. 6:7; 1 Co. 11:29; 1 Co. 11:34; Gal. 5:10; 1 Tim. 3:6; 1 Tim. 5:12; Heb. 6:2; Jas. 3:1; 1 Pet. 4:17; 2 Pet. 2:3; Jude 1:4; Rev. 17:1; Rev. 18:20; Rev. 20:4 Set aside (rejected)(114) atheteo from áthetos = not placed from a = without + thetós = placed) means to do away with what has been laid down, to set aside and thus to regard as nothing, to declare invalid, to not recognize, to annul (make ineffective, inoperative or nonexistent), to spurn or to despise. In the papyri atheteo was used of loans which were repaid and cancelled and for the rejection of certain officials who were described as inefficient and incapable of doing their duty. Atheteo was also used of grain rejected by the inspector as unfit for food. Thayer writes that atheteo means "to act toward anything as though it were annulled; hence, to deprive a law of force by opinions or acts opposed to it, to transgress... to thwart the efficacy of anything, nullify, make void, frustrate...to render prudent plans of no effect (1Cor 1:19)...to reject, refuse, slight (eg, "the grace of God" Gal 2:21) In Classic Greek atheteo is used to describe setting aside of a treaty or promise. Atheteo - 12v - nullify(1), refuse(1), reject(1), rejected(1), rejects(6), rejecting(1), set aside(3), sets...aside(1), setting aside(1). Mk. 6:26; Mk. 7:9; Lk. 7:30; Lk. 10:16; Jn. 12:48; 1 Co. 1:19; Gal. 2:21; Gal. 3:15; 1 Thess. 4:8; 1 Tim. 5:12; Heb. 10:28; Jude 1:8 Previous (4413)(protos) means (1) first in time or place 1a) in any succession of things or persons 2) first in rank 2a) influence, honour 2b) chief 2c) principal 3) first, at the first Pledge (4102) pistis is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. 1 Timothy 5:13 At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. BGT 1 Timothy 5:13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. KJV 1 Timothy 5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. NET 1 Timothy 5:13 And besides that, going around from house to house they learn to be lazy, and they are not only lazy, but also gossips and busybodies, talking about things they should not. CSB 1 Timothy 5:13 At the same time, they also learn to be idle, going from house to house; they are not only idle, but are also gossips and busybodies, saying things they shouldn't say. ESV 1 Timothy 5:13 Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. NIV 1 Timothy 5:13 Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to. NLT 1 Timothy 5:13 And if they are on the list, they will learn to be lazy and will spend their time gossiping from house to house, meddling in other people's business and talking about things they shouldn't. NRS 1 Timothy 5:13 Besides that, they learn to be idle, gadding about from house to house; and they are not merely idle, but also gossips and busybodies, saying what they should not say. NJB 1 Timothy 5:13 Besides, they learn how to be idle and go round from house to house; and then, not merely idle, they learn to be gossips and meddlers in other people's affairs and to say what should remain unsaid. NAB 1 Timothy 5:13 And furthermore, they learn to be idlers, going about from house to house, and not only idlers but gossips and busybodies as well, talking about things that ought not to be mentioned. YLT 1 Timothy 5:13 and at the same time also, they learn to be idle, going about the houses; and not only idle, but also tattlers and busybodies, speaking the things they ought not; GWN 1 Timothy 5:13 At the same time, they learn to go around from house to house since they have nothing else to do. Not only this, but they also gossip and get involved in other people's business, saying things they shouldn't say. BBE 1 Timothy 5:13 And they get into the way of doing no work, going about from house to house; and not only doing no work, but talking foolishly, being over-interested in the business of others, saying things which they have no right to say. MIT 1 Timothy 5:13 Simultaneously, while they are not working, they will learn to run around the neighborhood, not just as idle women, but also as gossips and busybodies, saying things they should not. idle: Pr 31:27 2Th 3:6-11 gossips: Lev 19:16 Pr 20:19 Lu 10:7 Ac 20:20 busybodies: 2Th 3:11 1Pe 4:15 talking about things: Ac 20:30 Titus 1:11 Jas 3:10 Related Passages: Proverbs 11:13 He who goes about as a talebearer reveals secrets, But he who is trustworthy conceals a matter. Proverbs 26:20 For lack of wood the fire goes out, And where there is no whisperer, contention quiets down. Proverbs 16:28 A perverse man spreads strife, And a slanderer separates intimate friends. Proverbs 20:19 He who goes about as a slanderer reveals secrets, Therefore do not associate with a gossip. IDLENESS IS LEARNED & DAMAGING Keep in mind Paul is giving reasons the younger widows should not be supported financially by the church. At the same time they also learn (manthano in present tense) to be idle (argos), as they go around from house to house - Learn is manthano with a substitutive denoting a profession or occupation was an idiomatic construction signifying qualification as such and such (e.g., a doctor, wrestler, etc.). Their being idle was not accidental but learned! Idle (argos) is the negative form of the word translated "work!"
1 Timóteo 5
Johnson - If the church supported younger widows, because of their lack of maturity, they would learn to be idle (lazy and counterproductive), gossips and busybodies. (How To Treat Folks in the Congregation)
1 Timóteo 5
Johnson - To attack someone in spiritual leadership is a very serious matter. In 1 Samuel 24:5+ after cutting off part of Saul's robe, “it came about afterward that David's conscience bothered him because he had cut off the edge of Saul's robe.” Psalm 105:15 warns, “Do not touch my anointed ones, and do my prophets no harm.” Related Resource: Why are two or three witnesses needed in Deuteronomy 17:6 and 19:15? | GotQuestions.org Receive (accept) (3858) paradechomai from para = from, beside, near + dechomai = accept deliberately and readily, receive kindly and so to take to oneself what is presented or brought by another) means literally to receive or accept near or beside and then to accept deliberately, willingly, favorably and readily. Paradechomai in some contexts conveys the sense of to delight in. To receive or embrace with favor. In other words this verb speaks of far more than an indifferent or apathetic reception, especially here in Hebrews 12:6. To accept or acknowledge as correct (Acts 16:21). To receive, welcome or accept a person in a friendly or hospitable manner (Acts 15:4). To come to believe something to be true and to respond accordingly. To receive or accept with delight. To admit with approval. As you can discern from the definitions, the meaning of verb paradechomai is not significantly different from dechomai except that the prefix preposition may intensify the meaning. Accusation (2724) kategoria from verb kategoreo, to accuse -- click use <> in turn from kata = against + agora = the assembly, a place of public speaking) refers to a speaking against a person before a public tribunal or bringing an accusation in court. Kategoria is used 3x in NT Jn. 18:29; 1Tim. 5:19; Titus 1:6 Kategoria was a legal technical term that refers to the content of the accusation or charge made against someone. However the use in this verse in Titus does not refer to judicial punishment, but public condemnation. In contrast in the first NT use, Pilate asked the Jews "What accusation (kategoria) do you bring against this Man (Jesus)?" (Jn 18:29) Witnesses (3144) martus/martys basically describes one who remembers something and testifies concerning what they remember. Notice that martus has a two fold meaning of (1) describing one who has seen and/or experienced something or someone and (2) one who testifies to what he or she saw. The testimony could be in a legal setting (Mk 14:63; Acts 6:13; 7:58; Heb. 10:28) or in the general sense of recounting firsthand knowledge (Lk 11:48; 1Ti. 6:12; Heb 12:1; 1Pe 5:1). A martus is one who attests to a fact or event, one who gives evidence (testifies in a court to the truth of a fact or event), one who has seen or has personal knowledge of something or someone, especially as an "eye witness" (eg, the apostles in Acts having and relating their personal knowledge of Jesus' post-resurrection appearances). A witness is one who furnishes evidence or proof, confirming the truth by verbal testimony. A witness gives testimony in a court trial (Mt 26:65, Mk 14:63, false = Acts 6:13). Scripture repeatedly refers to the Old Testament "formula" of witnesses to some event using the phrase "two or three witnesses" (Mt 18:16, 2Co 13:1, 1Ti 5:19, Heb 10:28) The witnesses of Hebrews 11 are those whose lives speak of the reality of their faith in God (Heb 12:1). Steven
1 Timóteo 5
Johnson - Verse 21 says we are to do nothing in a spirit of partiality. If we play favorites in ministry, we do so before the watchful gaze of God, Christ and the heavenly host … so there should be fairness. We live in a society that plays favorites. It's easy to give special treatment to those who are gifted, intelligent, rich, or beautiful without realizing what we are doing. We can also fall into the trap of deliberately working against people we happen not to like. Guy King points out: Such cases are to be judged as in the sight of God and of Christ, and of His holy angels--who, if they rejoice at the conversion of sinners, must weep at the confusion of saints; and, in consequence, there must be nothing but exact rectitude in awarding praise or blame. (Borrow 1 Timothy - A Leader Led) Doing nothing in a spirit of partiality (proklisis) - Paul says Timothy is to do no prejudging, nor is he to show an inclination toward one. Don't play favorites Timothy! Decisions on carrying out Paul's practical instructions were not to be made by personal bias toward or against a person. In light of the meaning of the word proklisis there should be no leaning toward one side more than the other in decision making. In short Timothy is to never allow personal inclination to bias his judgment!
1 Timóteo 5
Johnson - If we lay hands upon someone too hastily and publicly identify and authorize that person as a leader, we risk sharing in sin by putting someone in the office who proved to be unfit for the position. And thereby share (koinoneo in present tense) responsibility for the sins (hamartia) of others - How could we "share" in their sins? In light of the previous command, if we (or Timothy in this case) fail to take our time in ordaining elders, we may end up selecting elders who are more prone to wander and thereby would be guilty of sharing blame for the negative consequences. Guthrie says it this way -- The second half of this verse, neither be partaker of other men's sins seems to mean that whoever lays hands upon an unworthy man must take responsibility for the man's sins. (Borrow The Pastoral Epistles : An Introduction and Commentary) Barton - If we know about and yet enable the sins of others, those actions make us to some degree accessories in their wrong-doing. Our endorsement of the ministry of others must always be truthful. What we know carries with it heavy responsibilities. If we treat the damaging of truth lightly, we may end up indirectly participating in harm done to other people. Anyone who took part in ordaining an elder who later proved to be unfit for the position shared in the blame for negative effects on the church. If Timothy ordained a man who became a liability because of his persistent sinning, and if Timothy allowed that man to remain in the office despite those sins, Timothy would actually participate in those sins by compromising himself. (Borrow 1 Timothy, 2 Timothy, Titus) Lange says: Timothy gave to each man, in the laying on of hands, evidence of his own esteem; and should it appear afterward that he was, through haste, deceived in the person, then he would reproach himself as in some measure answerable for the consequences of others' sins. In addition, if or when we fail to take disciplinary action against someone who has sin in his life, we become partners with him.
1 Timóteo 5
Johnson - Some very carnal folks have used Verse 23 as justification for social drinking … or habitual drinking. W. C. Fields tried that approach when he said, “I only keep a bottle around in case of snakebites. I also keep a small snake.” William