1 Timóteo 5
J. Vernon McGee · Citado em PreceptAustin
1 Timóteo 5
Vernon McGee - Timothy was not to rebuke an elder publicly, but he was to entreat him privately. Timothy was a young man, and he needed to be very tactful in his relationship with these older men in the church. In other words, he was not to take the position of a know-it-all or of a dictator over these older men. He was to encourage them and have a word privately with them if he thought it was necessary. But (term of contrast) rather appeal (present imperative see our need to depend on the Holy Spirit to obey) to him as a father - NJB = "but appeal to him as you would to your own father." Instead of rough rebukes Timothy was to give gentle exhortation. The verb appeal is parakaleo meaning literally to come alongside with the idea of giving help or aid. Parakaleo also conveys the ideas of giving comfort or exhorting with idea of enabling a person to meet some difficult situation with confidence. As a father is a picture we can all identify with especially if we have had to exhort our own father (My children have exhorted me!) David Guzik Exhortation is encouragement to do what needs to be done; it has the manner of an encouraging coach, helping the athlete to achieve their best. Paul has a parallel instruction for all believers in Galatians 6:1-2+ - "Brethren, even if anyone is caught in any trespass, you who are spiritual, restore present imperative see our need to depend on the Holy Spirit to obey) such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear (present imperative see our need to depend on the Holy Spirit to obey) one another’s burdens, and thereby fulfill the law of Christ."
1 Timóteo 5
Vernon McGee - A sweet relationship should exist between Timothy and the older men and also with those of his own age. in all purity (propriety) - Purity is the rare word hagneia (from hagnos) and describes freedom from defilements or impurities, primarily referring to that which is inwardly pure, but also to purity which affects one’s conduct. So what does the phrase in all purity modify? In context (of previous related passages) it could relate to "appeal" in the previous passage. The idea is that Timothy's appeals to older men, younger men, older women and younger women, would be in a manner which is above censure or criticism. That is not unreasonable. But given that Timothy is young, it would be especially important that his dealing with younger women be not just in purity but in all purity. GWT paraphrases it "while keeping yourself morally pure." How many church scandals would have been avoided if every pastor dealt with young women "above board," even practicing an "open door policy" like Billy Graham did when counseling women. I have most often called in my godly wife to appeal to the younger women! David Guzik A godly man is not flirtatious or provocative, and does not use double entendre’ (witty words that can be taken in a flirtatious or provocative way). William
1 Timóteo 5
Vernon McGee - A minister of a church should be very careful in his relationships with the opposite sex. Nothing hurts a church more or has more frequently wrecked the ministry of a church than sin in this area. When a minister must leave a church because of such a problem, the spiritual deadness in the church is very noticeable. Nothing can destroy the spiritual life of a church more than this kind of an experience. The "new morality" cannot and will not work in the church. Life Application Study Bible (borrow): Men in the ministry can avoid improper attitudes toward women by treating them as family members. If men see women as fellow members in God's family, they will protect them and help them grow spiritually. Gregory Brown - How can we perform the ministry of correction? (The Ministry of Correction) In Performing the Ministry of Correction, We Must Not Rebuke Others Harshly In Performing the Ministry of Correction, We Must Correct in an Encouraging Manner In Performing the Ministry of Correction, We Must Use Familial Respect and Affection In Performing the Ministry of Correction, We Must Guard Ourselves from Temptation, Especially with the Opposite Sex Steven
1 Timóteo 5
Vernon McGee - "Honor" is a very interesting word, and in the Greek it is the same word from which we get our English word honorarium. It has in it the thought of value being attached to something. Sometimes when I speak at a church on a Sunday or for a week of special services I receive a check that says on it, "honorarium." In other words, they have attached value to what I have done....The instruction given in the Word of God is very practical. It uses a whole lot of common sense and is not moved by sentimentality. Christians are known to be tenderhearted, and there are a lot of people today who have their hands out to us. We need to be very careful. The early church took care of widows, but they didn't do it in some haphazard, sentimental way. The deacons were to make an investigation to see who were truly widows, where the need was, and how much need there was. There are not many liberal or even conservative churches who are taking care of the widows in their midst. This is a much neglected area today. David Guzik In the days the New Testament was written, there was no social assistance system from the government. In that day there was one especially vulnerable class – elderly widows, who were without means of support from husbands or grown children, and without means to adequately support themselves. These are those who are really widows. Any pastor can give you many, many stories about strangers who call the church and ask for some kind of assistance – and any pastor can tell you how hard it is to deal with such situations with love, but without getting ripped off. The writer has had several experiences with the kind of man who call you from a hotel with the big, sad story, pleading for money in the name of Christian love. Upon arrival, the man’s room was a mess, his TV turned to filth, phone book open to the Yellow Pages section of churches because he had been calling all around town for pastors to tell his sad story too. When asked to describe his favorite Bible verse, the man was dumbfounded. Upon many other occasions when helping those who are in need, the needy are asked to have their home church pastor call with a word of thanks – and it never happens. NET NOTE - The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context. Hiebert - The basic thought in the word “widow” is that of loneliness. The word comes from an adjective meaning “bereft” and speaks of her resultant loneliness as having been bereft of her husband. The added word “indeed” places the emphasis upon those whose circumstances are characteristic of real widowhood....the word (HONOR) used “suggests that such relief is not to be dealt out to them as to mere paupers, in a manner to degrade them, but as to Christian women whom the Church holds in honor, and to whom it thus shows honor” (Borrow First Timothy) William
1 Timóteo 5
Vernon McGee - The investigation should determine whether the widow in question has children. Why aren't they supporting her? Does she have grandchildren? They have a responsibility toward her. This was God's method, and I think it still is God's method. And to make some return to their parents - NET = "repay their parents what is owed them." Make...return is apodidomi which literally means to give back and in this context to give back to the one who sacrificed and gave so much for them. "The children owe their parents a great debt which they can never fully repay for all the love, patience, and self-sacrificing care bestowed upon them during their infancy and childhood." (Hiebert) Swindoll - Paul also appealed to them on the basis of gratitude. Children and grandchildren owe their very existence to their parents' willingness to sacrifice comfort in order to provide for them and protect them. Their mothers, especially, bore them in their bodies and then delivered them through incredible discomfort and pain at childbirth. If the desire to be righteous were not enough, gratitude alone should prompt children to care for their widowed mothers. (See Insights on 1 & 2 Timothy) For this is acceptable (pleasing) in the sight of God - ESV = "this is pleasing in the sight of God." Why should we care for our parents? In short, this is the will of God which is good, acceptable and perfect (Ro 12:2+). This is the type of welfare that God intended.
1 Timóteo 5
Vernon McGee - My friend, I don't know how I could make this any stronger than it's made right here: the widow is to be taken care of by her own flesh and blood. It does not matter what type of testimony a man may give at a businessmen's meeting, or what kind of a testimony a woman may give to the missionary society, if they are not taking care of their own, they have no testimony for God. They are worse than infidels. Scripture is very clear here -- you might miss some things in Scripture, but you cannot miss this. Remember that we are called to imitate Jesus (1Co 11:1+) and He gave us the greatest example of care and compassion for widows when He was on the Cross, the Gospel of John recording... When Jesus then saw His mother (MARY), and the disciple whom He loved (JOHN) standing nearby, He said to His mother (WHO WAS A WIDOW AT THAT TIME), “Woman, behold, your son!” Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household. (Jn 19:26-27) Provide for (4306) pronoeo from pró = before + noieo = think, comprehend, observe, notice) means literally to think before, to observe in advance, to notice beforehand, to plan before, to plan carefully, to perceive in advance, to foresee and so to have regard for. Most of uses in secular Greek convey the idea of to care, to see to it that, make provision for, attend to. The idea is to think about something ahead of time, giving it careful thought and consideration, with the implication that one can then respond appropriately. Used 3x in the NT - Rom. 12:17; 2 Co. 8:21; 1 Tim. 5:8 Denied (720) arneomai from "a" = negation + rheo = say) literally means "to say no", to say one does not know about or is in any way related to some person or some thing. Webster says that to deny implies a firm refusal to accept as true, to grant or concede or to acknowledge the existence or claims of. Arneomai means to refuse to consent to something or reject something offered. The faith (4102) (pistis) is a specific phrase (definite article "the" plus "faith") found some 38x in the NASB, some instances referring to saving faith in Christ exercised by an individual and necessary for salvation. The faith -Acts 3:16; 6:7; 13:8; 14:22; 16:5; Ro 4:11f, 16; 14:22; 1Co 16:13; 2Co 13:5; Gal 1:23; 3:23; 6:10; Eph 1:15; 4:13; Phil 1:25, 27; Col 1:23; 1Ti 1:2, 14; 3:9, 13; 4:1, 6; 5:8; 6:10, 21; 2Ti 1:13; 2:18; 3:8; 4:7; Titus 1:1, 13; 3:15; Philemon 1:5; Jude 1:3; Rev 13:10 Approximately one-half of the 38 occurrences of the specific phrase the faith refer not to the ACT of believing but rather to WHAT is believed, the latter being the usage that the present context would seem to favor (cp retain the standard of sound words, 2Ti 1:13, guard...the treasure 2Ti 1:14, handling accurately the Word of truth 2Ti 2:15). It follows that the specific meaning of this phrase is dependent on the context (the text that goes with the text in question). Worse (5501) cheiron irregular comparative of kakós =bad) is an adjective used to compare degrees of evil, such as worsening spiritual or physical condition. It means inferior to another in quality or condition or desirability. Less satisfactory than something else. Cheiron means worse, inferior in rank, dignity, goodness, excellence, or condition (Matt. 9:16; 12:45; 27:64; Mark 2:21; 5:26; Luke 11:26; 1 Tim. 5:8; 2 Tim. 3:13; 2 Pet. 2:20). More grievous, more severe as spoken of punishment and so in Hebrews 10:29 cheiron illustrates the severity of punishment for those who continue to sin deliberately after having accepted Christ. Henry Blackaby - 1 Timothy 5:8 Young people are used to having their parents take care of them. When there is a need, the child calls on the parent. Parents are always there for the child. Yet it’s important that each family member be sensitive to the needs of the rest of the family. This is especially true for Christians, who have the love of Christ to share. Of all people, we should know how to care for our families. Take a few minutes to think about your own family. Do you have grandparents? How could you minister to them to show how much you love them? What about your father? He may seem strong and in control, but could it be that he’s carrying a heavy load? Is he under stress? Has he suffered a loss? Do you find yourself only seeking him out when you have a need? When was the last time you prayed for him, encouraged him, or thanked him? Think about your mother. Is there something you could say or do that would show your appreciation for all she does for you? Have you told her you love her? Do you pray for her? What about your brothers and sisters? Do you find yourself competing with them instead of showing genuine concern for them? Are you aware of when they are going through difficulties? Could they find encouragement in a kind word from you? Sometimes, the people we overlook the most are those closest to us. Today, be especially sensitive to the needs of your family members, including your extended family (aunts, uncles, cousins). Ask God to open your eyes to the concerns of those who mean so much to you. (Borrow The experience : a devotional and journal : day by day with God) QUESTION - How is somebody who does not provide for his family worse than an unbeliever (1 Timothy 5:8)? ANSWER - In 1 Timothy 5:1–16, the apostle Paul gives pastoral instructions to Timothy on how to nurture and support different groups of people in the church. As a general rule, Christians are to treat members of the body of Christ as we would the members of our own family (verses 1–3). But widows are to be given special consideration. As part of Paul’s instructions regarding widows, he tells Timothy, “But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8ESV). God calls believers to be blameless (Ephesians 1:4), to shine “like bright lights in a world full of crooked and perverse people” (Philippians 2:15, NLT). One way we do that is by caring for our family members, especially those who are the neediest and most vulnerable. Paul instructed Timothy and the church to look out for defenseless widows: “Take care of any widow who has no one else to care for her” (1 Timothy 5:3, NLT). The apostle stressed the responsibility of believers to provide for their own: “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:10). If a widow had relatives who were followers of Jesus Christ and members of the church, then responsibility for their care shifted from the church to the family. Paul expected Timothy, as a church leader, to instruct families to support and care for their aging parents. The person who neglects such an important obligation, who “does not provide for his family,” is “worse than an unbeliever” because he has proven his lack of love and insincerity of faith. He is like those in the church who “claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good” (Titus 1:16). Paul’s assertion in 1 Timothy 5 implies that even unbelievers—those who lack faith in Jesus Christ and live without God’s Spirit—have enough good sense and compassion to care for and support their own household. Throughout God’s Word, the Lord honors and defends widows and orphans. He is “a father to the fatherless, a defender of widows” (Psalm 68:5; see also Psalm 146:9; Proverbs 15:25). Since ancient times, Scripture has demanded justice, love, and support for widows and orphans (Deuteronomy 10:18; 27:19; Psalm 140:12). God expects His people to provide help and protection to the needy (Exodus 22:22; Deuteronomy 24:17). Through the prophet, the Lord cried out, “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). Jesus Himself showed compassion and deep concern for widows (Luke 7:11–12; 18:1–8; Mark 12:38–40, 41–44). Even as He hung on the cross, our Lord entrusted His widowed mother to John’s care (John 19:26–27). The early believers continued in Scripture’s teaching and Christ’s example, appointing seven leaders “full of faith” to oversee the care of widows in the Jerusalem church (Acts 6:1 –7). James eloquently defined “pure and genuine religion in the sight of God the Father” as “caring for orphans and widows in their distress and refusing to let the world corrupt you” (James 1:27, NLT). In Jewish society, fathers and sons had a moral and legal obligation to provide for widowed daughters or mothers out of their dowry. According to dowry laws, a widow was to be cared for by the individual in charge of her dowry. Thus, a widow with a family should not need to rely on the church for support. For this reason, Paul told Timothy, “Support widows who are genuinely in need” (1 Timothy 5:3, CSB; see also 1 Timothy 5:5). In 1 Timothy 5:4, Paul suggests two solid incentives for Christians to care for their widowed family members. First, this is how we repay our parents and grandparents for tending to us when we were young. And, second, “this is something that pleases God” (NLT). In Paul’s estimation, a Christian who neglects this basic familial expression of compassion and love sinks below the level of the godless, becoming “worse than an unbeliever.” In contemporary times, it’s not uncommon for the elderly and the widowed to be left alone in care facilities, neglected by their families. Yet, in no uncertain terms, Paul expressed the fundamental Christian duty for us to honor our parents (Ephesians 6:1–3) and provide for our aging relatives: “But those who won’t care for their relatives, especially those in their own household, have denied the true faith. Such people are worse than unbelievers” (1 Timothy 5:8, NLT).GotQuestions.org Walter Kaiser - Hard Sayings of the Bible - go to page 630 - 5:8 Worse Than an Unbeliever? The point of 1 Timothy 5:8 is rather clear. Failure to care for the needs of particular individuals is tantamount to rejection of one’s faith. And a person of faith who acts in such a way as to deny that faith in practice is worse than those who never profess faith in the first place. What creates difficulties for us is the rigorous tone of this instruction and the finality that seems to be attached to one’s failure in following the instruction. A related difficulty—in light of Paul’s insistence that salvation is by faith and not by works—is the close connection in this text between a very particular action and one’s faith, and therefore one’s salvation. A careful look at Paul’s argument in its larger context and within his thinking about faith and its fruits should alleviate the difficulties. Our verse is part of a longer passage (1 Tim 5:3–16) in which Paul is concerned about the place and care of widows in the church. In the ancient world, partially due to patriarchal family and social structures, widows were often among the most weak and vulnerable members of society. It is clear from the Old Testament that God has a special concern for the least, the little ones, the oppressed, the powerless. And that concern includes widows (Deut 10:18; 24:17; Ps 68:5; Is 1:17). From Luke’s account of the ministry of Jesus and the early church (Lk 7:11–15; 18:2–8; 21:1–4; Acts 6:1; 9:39), we see that concern for widows naturally continued in the “new Israel,” that the Christian community saw care for widows as a special responsibility, and that groups of widows in the churches were particularly involved in good deeds of charity for others in need. The larger passage, of which this text is a part, reveals this abiding concern for widows. It also shows that particular circumstances called for greater clarity regarding the church’s responsibility in this area. Paul distinguishes between “widows who are really in need” (1 Tim 5:3) and those who have family able to care for them (1 Tim 5:4). Given the fact that the early churches, on the whole, were constituted of people who were from the lower socioeconomic strata (see 1 Cor 1:26–28), their economic resources cannot have been extensive. Thus the need arose to channel limited resources to meet the most urgent situations of deprivation. It may even be that the church’s compassion for widows was expressed so consistently that charity became something to be expected, even when there was no real need. In any case, Paul’s instruction is that the primary responsibility for the care of widows rests on members of the immediate family (children or grandchildren, 1 Tim 5:4). Only when that assistance is not available, when the widow is “left all alone” (1 Tim 5:5), does the larger community become responsible. Paul grounds that instruction in two ways. Such action is, first of all, “pleasing to God” (1 Tim 5:4). The imperative to care for parents was derived in Judaism from the fifth commandment (“Honor your father and your mother,” Ex 20:12), and obedience to the commandment was understood to bring with it God’s blessing. Second, Paul grounds his instruction in a truth stated over and over in the Word of God; namely, that one’s faith, one’s beliefs, must find expression in concrete action and relationships. Thus, following a harsh rebuke against the emptiness and shallowness of Israel’s worship (Is 1:10–16), Isaiah calls on the people to “seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case for the widow” (Is 1:17). A right relationship with God is expressed in the doing of justice, the loving of kindness (Mic 6:6) and the demonstration of steadfast love (Hos 6:6). The truest expression of the worship of God is when God’s people are involved in letting “justice roll on like a river, righteousness like a never-failing stream!” (Amos 5:24). This central Old Testament conviction is also at the heart of the message of Jesus and his followers. We shall be known by the fruit we bear (Mt 7:16, 20) and thus bring glory to God (Jn 15:8). The world will know that we are Jesus’ disciples if we genuinely love one another (Jn 13:35). If God’s forgiving, reconciling work does not find expression in our relationships, then our worship of God is empty (Mt 5:23–24). The fruit of the Spirit in us, says Paul, expresses itself in kindness and the practice of goodness (Gal 5:22). New life in Christ (Col 3:1–3) is to express itself in a life clothed with compassion and kindness (Col 3:12). Faith that is not evidenced in deeds is judged to be dead, inauthentic faith (Jas 2:14–17). Religion that is “pure and faultless is this: to look after orphans and widows in their distress” (Jas 1:27). Within this larger New Testament perspective, Paul’s directive for the care of widowed mothers or grandmothers by children or grandchildren must be understood. They should “learn first of all to put their religion into practice by caring for their own family” (1 Tim 5:4). The reality of our relationship with God most naturally flows over into our human relationships. And the members of our immediate families are the first ones to feel the impact of our relationship with God. The expression “Charity begins at home” is rooted in the conviction that if love of neighbor does not express itself concretely in our closest relationships, then our claim to love God (“our religion”) is a lie (1 Jn 4:19–21). This is why Paul judges a person who does not provide for family members to have “denied the faith” and to be “worse than an unbeliever” (1 Tim 5:8). Though this judgment seems harsh in relation to this particular failure in practical Christian behavior, Paul’s concern throughout the letter that Christian life be above reproach from outsiders (1 Tim 2:2; 3:1–7; 5:14; 6:1) helps us to understand his strong word. The phrase “to be worse than an unbeliever” implies that even unbelievers are expected to care for those of their own households. Believers who neglect this responsibility are thus acting “worse than” unbelievers. Whenever that happens (see also 1 Cor 5:1–2), the church is not being God’s alternative community in a broken, fragmented world. And such a life in the world represents a denial of the faith. See also comment on JAMES 2:24; 2 PETER 2:20. Norman Geisler - 1 TIMOTHY 5:8—Does this contradict Jesus’ instruction about not storing treasures on earth? PROBLEM: Jesus exhorted His disciples, “Do not lay up for yourselves treasures on earth” (Matt. 6:19). Luke added, “Give to everyone who asks of you” (Luke 6:30). By contrast, Paul affirmed that “If anyone does not provide for his own … he has denied the faith and is worse than an unbeliever” (1 Tim. 5:8). And Proverbs 13:22 claims that “a good man leaves an inheritance to his children’s children.” But how can we give all our treasure to God and others and still have an inheritance left for our family. SOLUTION: The Bible does not command us to give away all our money to God and others. The OT laid down the tithe as the minimum all should give (cf. Mal. 3:8), and proportionally blessed those who brought more offerings (cf. 1 Cor. 16:2; 2 Cor. 8:14–15). In addition to this, we should help those in need, especially our own family and other believers (1 Tim. 5:8). Jesus in no way intended that we should give away all that we possess. His advice to the rich young ruler to do so was a special case, since money had become an idol to this man (see Luke 18:22). Jesus encouraged prudence and economy and forbade making “treasures” our chief good. He encouraged us not to be unduly “anxious” about our earthly provisions (Matt. 6:25) nor to selfishly hoard treasures for ourselves on earth (Matt. 6:19–20). But in no way did He say we should not invest our money or plan for the future. Indeed, He gave parables about investing our treasures (Matt. 25:14ff) and about counting the cost before building a tower (Luke 14:28). Neither is there any indication that the early believers ever took Jesus’ statement (to give to those who ask) to the extreme of giving away everything they possessed. In spite of some misunderstood verses to the contrary (see comments on Acts 2:44–45), the early church did not practice any abiding form of communism or socialism. Most of them apparently owned their own homes and/or other property. Otherwise, how could they have fulfilled the command to provide for their own and to leave an inheritance to their families. The prudent believer gives of his or her possessions first to God (see Matt. 6:19, 33), then for family and other believers (1 Tim. 5:8), and then, as much as is possible, to help the poor (Gal. 2:10). The Country Of Old Age If anyone does not provide for his own, . . . [he] is worse than an unbeliever. — 1 Timothy 5:8 Today's Scripture: Mark 7:1-13 In the book Another Country, author Mary Pipher met with people in their seventies, eighties, and nineties who were confronting many different life situations. “I wanted . . . to understand the country of old age,” Pipher writes. “We are not organized in a way that makes aging easy.” The root problem, she observed, is that young and old have become segregated, to the detriment of both groups. This social trend is not necessarily intentional. But many people do ignore and shirk their responsibilities for the elderly. In Jesus’ day, the Pharisees found creative ways to avoid their family duties. In Mark 7:9-13, Jesus rebuked their common practice of dedicating their material possessions to God (declaring them as Corban) rather than using their assets to provide for their parents. Their tradition had violated the commandment to honor their father and their mother. Providing for our parents’ needs With loving words and selfless deeds Is what the Lord expects of those Who try to follow where He leads. —Sper Honoring our parents is learned by example. Drones There are some who walk among you in a disorderly manner, not working at all, but are busybodies. —2 Thessalonians 3:11 Today's Scripture: 1 Timothy 5:8-16 As I sat looking at my beehives, I was especially interested in the activities of a considerable number of bees that seemed to be busybodies. They were always buzzing, going in and out of the hive, but doing no apparent work. These nonproductive ones are called drones. They are male bees—much larger than a worker or even the queen. Their only function is to fertilize a queen and then die. While waiting for a new queen to emerge, the drones spend their time visiting one hive after another. But they do no work; they make no honey; they build no comb; they can’t even sting. And they’re noisy! You should hear them buzz, but it’s all bluff. For a while drones are privileged characters, but when fall comes and the honey flow slackens, the worker bees will kill every drone! Not a one lives through the winter. The time of reckoning comes, and they are denied the reward of the workers. In the apostle Paul’s letter to Timothy, he warned about people who are active in the wrong kinds of activities—going from house to house as busybodies, stirring up trouble instead of serving others (1 Timothy 5:13). In service true of any kind, Lord, happy I shall be, If by my help some soul may find The path that leads to Thee. —Anon. God's house should be a hive for workers—not a nest for drones. 1 Timothy 5:9 A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, BGT 1 Timothy 5:9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, KJV 1 Timothy 5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, NET 1 Timothy 5:9 No widow should be put on the list unless she is at least sixty years old, was the wife of one husband, CSB 1 Timothy 5:9 No widow should be placed on the official support list unless she is at least 60 years old, has been the wife of one husband, ESV 1 Timothy 5:9 Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, NIV 1 Timothy 5:9 No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, NLT 1 Timothy 5:9 A widow who is put on the list for support must be a woman who is at least sixty years old and was faithful to her husband. NRS 1 Timothy 5:9 Let a widow be put on the list if she is not less than sixty years old and has been married only once; NJB 1 Timothy 5:9 Enrolment as a widow is permissible only for a woman at least sixty years old who has had only one husband. NAB 1 Timothy 5:9 Let a widow be enrolled if she is not less than sixty years old, married only once, YLT 1 Timothy 5:9 A widow -- let her not be enrolled under sixty years of age, having been a wife of one husband, GWN 1 Timothy 5:9 Any widow who had only one husband and is at least 60 years old should be put on your list of widows. BBE 1 Timothy 5:9 Let no woman be numbered among the widows who is under sixty years old, and only if she has been the wife of one man, a widow: 1Ti 5:3,4 only if she is not less than sixty years old: 1Ti 5:11,14 Lu 2:36,37 having: 1Ti 3:2,12 1Co 7:10,11,39,40 Related Passages: 1 Timothy 3:2, 12+ An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach....12 Deacons must be husbands of only one wife, and good managers of their children and their own households. PLACING WIDOWS ON THE CHURCH SUPPORT LIST A widow (chera) is to be put on the list (katalego) - This is a command in the present imperative which means to lay down or choose out and with the negative particle (in Greek text - katalegestho me) usually implies stop an act in process, suggesting they were putting some widows on the list for aid who did not meet the qualifications. Thus Paul gives a detailed list of 8 qualifications. This statement refers to those who were widows indeed (genuine widows), those who had no other means of support, remembering that relatives were to be the first source of support in the ancient world (and I would suggest that still holds, for today even in the face of "Social Security" and "Medicare" often those programs do not provide enough support for even "baseline" maintenance.) Paul now proceeds to give a list of 8 requirements for widows to be placed on the list to receive financial and material support from the church body. (1) Only if she is not less than sixty years old - The age of sixty was significant in the Mosaic Law regarding vows (Lev. 27:1-4, 7). In addition in the ancient world 60 was the accepted "retirement" age from work (believers never truly retire from the Lord's work). Also after 60 years her sensual passions are not as great and she will not be able to bear children. "The age restriction suggests a special ministry group of widows, since presumably the church would give aid to any destitute widow regardless of age (see 1Ti 5:11)." (The Believer's Study Bible) To the Jews old age began with the 60th year. Orientals regarded it as the time for retiring for quiet contemplation. (2) Having been the wife of one man (cf similar rule for overseers and deacons - 1Ti 3:2, 12+) - (1) was maturity and (2) is monogamy! Second marriage excluded a widow from this list. I am not sure why, but God has His reasons. One implication is that she was not divorced. William
1 Timóteo 5
Vernon McGee - I wish that the church could get back to these very basic and simple principles and get away from the sentimental and emotional appeals that we hear instead. We respond to sentimental pleas from unworthy causes which are appealing to our soft hearts and neglect those in our very midst who have real need. We overlook the wonderful widow in our own church who is lonely and seldom visited. Her children have moved away or have died, and she may have physical need. Too often the church ignores such need. But if a church took care of its widows, its testimony would not go unnoticed by the world. I believe that these widows who are helped by the church ought to be deaconesses in the church -- they should render some service to the church. For example, several years ago I called a widow in my church and asked her to visit a lady whose husband's funeral service I had just conducted. The death had left the lady without family or friends, and I asked the widow to visit her because she would understand the woman's need -- she had been through it herself. They became warm friends and grew in their relationship to God because of it. A widow can and should serve in some way in the church. Life Application Study Bible (borrow) - Three out of four wives today eventually are widowed, so many of the older women in our churches have lost their husbands. Does your church provide an avenue of service for these women? Could you help match their gifts and abilities with your church's needs? Often their maturity and wisdom can be of great service in the church. John
1 Timóteo 5
Vernon McGee - In other words, they carry garbage from one place to another, and the garbage is gossip. John
1 Timóteo 5
Vernon McGee - I have known very few preachers who I thought were money-lovers; most men are in the ministry for a different motive than that. You are not going to hurt the preacher if you give him a generous offering. Be generous also to a visiting Bible teacher if his ministry is a blessing to you. (ED: Obviously McGee did not know about the modern day health and wealth prosperity preachers like Joel Osteen whose reported net worth in 2023 is $100 million!) Warren
1 Timóteo 5
Vernon McGee - If this procedure were observed it would cut down a great deal on the gossip and misunderstanding and the strife that goes on in our churches today. Paul says that the pastor and every member of the church should refuse to let anyone whisper into his ear any gossip about the pastor or a church officer. People should be able to prove their accusations before witnesses. The important thing is that you should have the facts before you talk. And if you have the facts, rather than scatter the scandal abroad, you should seek to correct the problem by going to the proper authorities. Any accusation should be given before more than one witness. Hiebert - When such accusations against an elder are brought to Timothy he must not entertain them and start judicial proceedings against the elder, unless two or three responsible witnesses attest the charge. "The influence of even the best minister might be destroyed, if idle gossip and social tattling were accounted a sufficient ground for serious charges and judicial proceedings" (Harvey). (Borrow First Timothy) Warren
1 Timóteo 5
Vernon McGee illustrates it this way: Timothy is to treat everyone in the church alike. There may be an officer in the church who is a wealthy man and who has been good to the pastor. Perhaps he has bought the pastor a suit of clothes or helped him buy a new car. A pastor will often brag that such a man is a member of his church, and he may not feel inclined to bring any charges against him even though it is evident the man is guilty. Paul says that we are not to show partiality in the church. James said the same thing in James 2:1-4, 9+. Bruce Barton - PLAYING FAVORITES - We must be constantly on guard against favoritism, against giving preferential treatment to some and ignoring others. 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. The impartiality that Paul insisted on goes both ways: for example, we are neither to undermine those with whom we have a superficial disagreement, nor are we to overlook false teaching or sexual improprieties of a pastor who happens to be a dynamic speaker. Make sure that you honor people for who they are in Christ, not for who they are in the world. (Borrow 1 Timothy, 2 Timothy, Titus) Solemnly charge (1263) diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + marturomai = witness, bear witness) means to thoroughly bear witness (give a thorough testimony), testify earnestly or repeatedly, to charge as it if before witnesses (here God and Christ Jesus), to exhort earnestly and with authority in matters of extraordinary importance (here the integrity of the message proclaimed). It carries the idea of giving a forceful order or directive. Giving full, clear testimony. Gary Hill points out that diamarturomai always occurs in the Greek middle voice. This emphasizes witnessing done with a high level of self-involvement, i.e. with strong personal interest motivating it. (The Discovery Bible). Diamarturomai - 15x/15v - Lk. 16:28; Acts 2:40; Acts 8:25; Acts 10:42; Acts 18:5; Acts 20:21; Acts 20:23; Acts 20:24; Acts 23:11; Acts 28:23; 1 Thess. 4:6; 1 Tim. 5:21; 2 Tim. 2:14; 2 Tim. 4:1; Heb. 2:6 Chosen (1588) eklektos from verb eklego which in middle voice [eklego/eklegomai] means select or pick out for one's self which is derived from ek =out + lego =call) means literally the "called out ones" or "chosen out ones". The idea of eklektos is the ones who have been chosen for one's self, selected out of a larger number. Friberg - (1) generally, of a quality of persons or things choice, select, excellent (1Pe 2.4, 6); (2) in the Gospels of those who respond positively to the privileges of God's grace (Mt 22.14) and place trust in him (substantivally in Lk 18.7); (3) of the basis of salvation in God's calling people to belong to himself elect, chosen (Col 3.12); substantivally, of the community of believers elect (Mt 24.24); (4) substantivally, of the Messiah the Chosen One (Lk 23.35) (Borrow Analytical Lexicon of the Greek New Testament) Ekletos - 22x22v - choice(2), choice man(1), chosen(1), chosen(9), chosen one(1), elect(8). Matt. 22:14; Matt. 24:22; Matt. 24:24; Matt. 24:31; Mk. 13:20; Mk. 13:22; Mk. 13:27; Lk. 18:7; Lk. 23:35; Rom. 8:33; Rom. 16:13; Col. 3:12; 1 Tim. 5:21; 2 Tim. 2:10; Tit. 1:1; 1 Pet. 1:1; 1 Pet. 2:4; 1 Pet. 2:6; 1 Pet. 2:9; 2 Jn. 1:1; 2 Jn. 1:13; Rev. 17:14 Angels (messenger)(32) aggelos/angelos possibly from ago = to bring) literally means a messenger (one who bears a message - Lk 1:11, 2:9, etc or does an errand). Most of the NT uses refer to heavenly angels (messengers) who are supernatural, transcendent beings with power to carry out various tasks. All uses of aggelos that refer to angels are masculine gender (the feminine form of aggelos does not occur.) Vine writes that aggelos refer to "an order of created beings, superior to man, Heb 2:7; Ps. 8:5, belonging to Heaven, Mt. 24:36; Mark 12:25, and to God, Luke 12:8, and engaged in His service, Psa. 103:20. Angels are spirits, Heb. 1:14, i.e., they have not material bodies as men have; they are either human in form, or can assume the human form when necessary, cp. Luke 24:4, with Lk 24:23, Acts 10:3 with Acts 10:30." Second use in 1 Timothy - 1Ti 3:16 - By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory. Maintain (guard) (5442) phulasso means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard a person that he might remain safe (from violence, from another person or thing, from being snatched away, from being lost). The NT uses phulasso of guarding truth (eg, 1Ti 5:21, 6:20, 2Ti 1:14-note) Phulasso is the verb used to describe the shepherds "keeping watch (phulasso) over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour the helpless sheep. Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep. Other uses of Phulasso in the Pastoral epistles 1 Timothy 6:20 O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge”– 2 Timothy 1:12 ( For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. 2 Timothy 1:14 Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you. 2 Timothy 4:15 Be on guard against him yourself, for he vigorously opposed our teaching. Bias (4299)(prokrima from pro = before + krino = to judge) means prejudgment (with reference to place and time) or a judgment that involves taking a side beforehand, discrimination as the result of a prior unjustified decision, prejudice, partiality. "Prókrima includes an unfavorable prejudgment against one, partiality being included in the attitude of this prejudgment." (Zodhiates) Only here (Hapax legomenon). Partiality (4346)(prosklisis from prosklino = to incline toward <> pros = to + klino = to incline) means an inclination towards or leaning against. Figuratively to show a relatively strong preference for something, inclination, a proclivity of mind. In classical Greek it can refer to the inclination of the scales to one side or the other. There would thus be a “bias” of the mind to one party or the other. The term is not found in the Septuagint. Only here (Hapax legomenon). QUESTION - What are the elect angels? ANSWER - When God created the angels, they were all good just like the rest of creation (Genesis 1:31). Angels were holy and faithfully devoted to the Lord, but this changed when Satan rebelled against God (Isaiah 14:12–15; Ezekiel 28:16). Many angels followed Satan’s rebellion and thus became “fallen” angels, or demons (Matthew 25:41; Revelation 12:3–4). In contrast, the angels who remained faithful to the Lord are known as “holy angels” or “elect angels” (Mark 8:38; 1 Timothy 5:21). The Greek word for “elect” found in 1 Timothy 5:21 refers to being chosen or picked. This would indicate that God chose some angels not to fall with Satan. The same word in the verse, eklekton, is used elsewhere for Christians who are elected and chosen by God in salvation (Romans 8:33; Titus 1:1). The word suggests that the elect angels, like elect people, were chosen by God and cannot lose their elect position. None of the elect angels will rebel against God or lose their chosen status, just as Christians cannot lose their salvation as God’s elect children (John 10:28; Romans 8:38–39). Secure in their standing before the Lord, elect angels cannot sin or go against the commands of God but will remain faithful to the Lord forever. Of course, the fact that the holy angels are “elect” does not imply they are “saved” in the same way that Christians are. Both angels and Christians are chosen and elected by the Lord, but only humans can experience the new birth, forgiveness, and other aspects of salvation. The elect angels cannot experience forgiveness, since they have never sinned. Furthermore, Jesus died for humanity, not for angels. He took on human flesh and came to save mankind from their sins; His sacrifice was not to save the fallen angels (Hebrews 2:16). Angels “long to look into these things,” and are fascinated by the fact that the Son of God laid down His life to save humans (1 Peter 1:12). In this way, the election of angels is different from the election of Christians. In addition to calling them “chosen” or “elect” angels, Scripture also designates them as good and “holy angels” (Mark 8:38). Worshipping and serving God are the main purposes of the elect angels (Revelation 7:11). Like Christians, elect angels are servants of God who seek to bring Him glory (Revelation 22:9). God uses the elect angels to carry out His will and to provide ministry to believers (Hebrews 1:14). Throughout history, elect angels have been a part of God’s plan in delivering messages (Daniel 8:16; 9:21; Luke 1:19, 26), carrying out judgment (Genesis 19:13; Psalm 78:49; Revelation 14:17–20), and providing encouragement to God’s people (Acts 27:23). The elect angels have the special purpose of serving God and doing as He commands. The elect angels minister to believers today, and they will also play a major part in the events of the end times. The power and position of the elect angels are awe-inspiring, but the Bible teaches that Jesus’ followers are more blessed than even they, since believers “have been made complete in Christ, who is the head over every ruler and authority” (Colossians 2:10, BSB).GotQuestions.org 1 Timothy 5:22 Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin. BGT 1 Timothy 5:22 χεῖρας ταχέως μηδενὶ ἐπιτίθει μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει. KJV 1 Timothy 5:22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. NET 1 Timothy 5:22 Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure. CSB 1 Timothy 5:22 Don't be too quick to appoint anyone as an elder, and don't share in the sins of others. Keep yourself pure. ESV 1 Timothy 5:22 Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. NIV 1 Timothy 5:22 Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure. NLT 1 Timothy 5:22 Never be in a hurry about appointing a church leader. Do not share in the sins of others. Keep yourself pure. NRS 1 Timothy 5:22 Do not ordain anyone hastily, and do not participate in the sins of others; keep yourself pure. NJB 1 Timothy 5:22 Do not be too quick to lay hands on anyone, and never make yourself an accomplice in anybody else's sin; keep yourself pure. NAB 1 Timothy 5:22 Do not lay hands too readily on anyone, and do not share in another's sins. Keep yourself pure. YLT 1 Timothy 5:22 Be laying hands quickly on no one, nor be having fellowship with sins of others; be keeping thyself pure; GWN 1 Timothy 5:22 Don't be in a hurry to place your hands on anyone to ordain him. Don't participate in the sins of others. Keep yourself morally pure. BBE 1 Timothy 5:22 Do not put hands on any man without thought, and have no part in other men's sins: keep yourself clean. MIT 1 Timothy 5:22 Lay hands on no one hurriedly; neither be a party to sins of others. Keep yourself pure. Lay: 1Ti 4:14 Ac 6:6 13:3 2Ti 1:6 Heb 6:2 hastily: 1Ti 3:6,10 Jos 9:14 2Ti 2:2 Titus 1:5-9 neither: Eph 5:11 2Jn 1:11 Rev 18:4 keep: 1Ti 4:12 Ac 18:6 20:26 PROCEED WITH CAUTION BEFORE PUTTING HANDS ON Do not lay hands upon (epitithemi) anyone too hastily (tacheos) - This command is a present imperative with a negative (see need to depend on the Holy Spirit to obey) which means stop doing this or do not begin doing this. This command follows rebuking elders and it follows that if Timothy is slow and judicious to choose elders, the chances of having to serve a rebuke would be lessened! Instead of being very careful in observing potential candidates for a period of time, we often make decisions about these matters on the spur of the moment. Remember also that not everyone who wants to be a church leader is ready or capable. Hasty choices could lead to horrible consequences, and as explained below the one making the hasty choice would be guilty of the consequences. J Vernon McGee says: Instead, today we often develop what I call Alka-Seltzer Christians and Alka-Seltzer churches--it's all fizz, foam, and froth, a lot of emotion, and a lot of talk about love, love, love. It is important that love be displayed in a church, but it needs to be anchored in the Word of God. Our mistake is that we often interpret some sort of experience as being the test of spiritual maturity. We've got the cart before the horse. The Word of God is the test, and experience can prove the truth of it. Lowell