1 Timóteo 5
John MacArthur · Citado em PreceptAustin
1 Timóteo 5
MacArthur - A sinning Christian is not to be hammered with harsh words. That is foreign to family love. (See 1 Timothy Commentary) William
1 Timóteo 5
MacArthur notes that "Confronting sin in the church is not to be done by violently attacking fallen brothers and sisters. Rather, sinning saints must be lovingly confronted, strengthened, and encouraged toward holy living. It is to be a restorative, redemptive, remedial confrontation, one that must be done with an attitude of gentleness (cf. 2Ti 2:24-25)." (See 1 Timothy Commentary) To the younger men as brothers (adelphos) - Adelphos means of the same womb, so Timothy is to treat them as fellow believers or brothers in Christ. Lowell
1 Timóteo 5
MacArthur - The responsibility of the church thus extends to all qualifying women who have lost their husbands. With divorce and desertion rampant in our society, we face an even greater challenge than the Ephesian church.The treatment of widows tests the spiritual character of the Christian community. Believers' devotion to Christ can be seen in how they treat those without resources. Through the care it provides, the church manifests Christ's love to the needy and gives witness of Christlike love to the watching world. Such care has been a part of the church's life throughout its history. The welfare system of Western nations is a direct legacy of the church's influence. (See 1 Timothy Commentary) John
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MacArthur adds "The perfect tense of the participle ("left alone") indicates a permanent state or condition of being forsaken and without resources. Obviously she is one who has no supporting family and the church has an obligation to such." The specific contents of her hope include God's promises to care for widows. She looks to God for her help and thus obeys the command of Jeremiah 49:11: "Let your widows trust in Me." She trusts that God will provide her needs as He did for the widow of Zarephath in 1 Kings 17:8-16 (See the story of Elijah and the widow of Zarephath). Only to such women does the church have a responsibility. Believers may choose to help non-Christian widows (cf. Gal. 6:10), but the church is obligated by heaven's command to help believing ones. (See 1 & 2 Timothy Commentary) And continues (prosmeno - present tense - continually perseveres) in entreaties (deesis pleas, supplications, petitions) and prayers (proseuche) night and day (aka "without ceasing") - With her gaze set upward ("fixed her hope" = absolute assurance of future good from God - cf Vertical Vision), we should not be surprised to see her voice lifted in the same direction, ascending to the God Whose ear always bends to hear the pleas of the needy (Ps 69:33+, Ps 72:12-14+, Ps 102:17+, Isa 66:2). Prayers (proseuche) speaks of the widow's heart attitude of worship. The phrase night and day speaks of the widow's total dependence on God for everything. She is one who is obedient to Paul's exhortation in Ephesians 6:18+ "With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints." One recalls Luke's description of Anna the prophetess as an example of one who continues with in entreaties and prayers.... And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers.(Luke 2:36-37+) David
1 Timóteo 5
MacArthur adds denied the faith "means that such a person has denied the principle of compassionate love that is at the heart of the Christian faith (cf. John 13:35; Rom. 5:5; 1 Thess. 4:9). There must be no dichotomy between faith and conduct." (See 1 Timothy Commentary) THOUGHT- Lips and life must match! What we say we believe must be in synch with what we do. And remember the world is watching and will be quick to call us out as hypocrites if we go to church on Sunday like pious folks and then live the other 6 days as pagan folks! The Believer's Study Bible - Becoming a follower of Christ significantly increases responsibility in the social area also. Paul directs this admonition to the care of widows (cf. vv. 3, 4), although he states it in terms of overall family responsibility. A Christian must labor in order to provide for those of his family. To fail in this obligation is to deny the faith and to be worse than one with no faith at all. To the sin of slothfulness is added hypocrisy because the man is claiming to be a follower of Christ. John
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MacArthur points out that "Preaching calls for a heart response to God, while teaching is a necessary bulwark against heresy." (See 1 Timothy Commentary) Demarest has an interesting comment - It is an honor to be called by the church to "labor in the word and doctrine." It is thus a double honor to get paid for the first honor. (Borrow The Communicator's Commentary. 1, 2 Thessalonians, 1, 2 Timothy, Titus - now known as the "Preacher's Commentary") Adam
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MacArthur - The qualities Paul gives illustrate God's design for women. They are a woman's highest priorities. By following them, she can make a profound impact on the world. That truth is illustrated in a story told by the Scottish preacher Ian MacClaren of a woman in his church. As they were talking, she began to wipe her eyes with the corner of her apron, so Dr. MacClaren said, "What's disturbing you?" "Oh," she said, "Sometimes I feel I have done so little and when I think about it it makes my heart heavy, because really I've done so little for Jesus." "When I was a wee girl the Lord spoke to my heart and I surrendered to Him. And I wanted to live for Him, oh so much. But I feel I haven't done anything." "What have you done with your life?" he asked. "Oh nothing," she said, "just nothing. I've washed dishes, cooked three meals a day, taken care of my children, mopped the floor, mended the clothes, you know, everything a mother does, that's all I've done." MacClaren sat back in his chair and asked, "Where are your boys?" "Oh, she spoke, "You know I named them all for the gospels, Matthew, Mark, Luke, and John. You know them all and you know where Mark is. You ordained him. He went to China. He's learned the language and now he is able to minister to the people in the name of the Lord." "Where's Luke?" MacClaren said. "You know well enough where he is because you sent him out and I had a letter from him the other day. He is in Africa and says a revival has broken out at his mission station." "And Matthew?" he queried. "He's with his brother in China and they are working together. And John, who's nineteen, came to me last night to say God has laid Africa on his heart. He said, 'I'm going to Africa, but don't worry about it, Mother, because the Lord has shown me that I am to stay with you until you go home to glory, and then I'll go. Until then I have to take care of you." MacClaren looked at that elderly saint and said, "Your life has been wasted, you say?" "Yes, it has been wasted." "You have been cooking and mopping and washing—but I would like to see the reward when you are called home!" Brought up children (5044)(teknotropheo from teknon - child + trepho = to nourish, bring up) means to bring up children and fulfill one of the privileged roles God gives to mothers! Hapax legomenon - only 1Ti 5:10. Gilbrant - This is a compound verb from teknon, “child,” and tropheō, “to serve as a wet nurse.” It is not used in the Septuagint and is very rare in classical Greek. It is used once in the New Testament, in 1 Timothy 5:10, when referring to the widow eligible to be put on the roll. Here the term does not denote childbirth so much as the virtuous bringing up of children. These could be the widow’s own children or those entrusted to her charge (Nicholl, The Expositor’s New Testament, 4:131). The meaning of teknotropheō includes an expressed virtue that goes beyond one’s own home. This would be especially true of church widows who later had charge of orphans under the church’s care (Luck, International Critical Commentary, 1 Timothy, p.60). (Complete Biblical Library) Shown hospitality to strangers (3580)(xenodocheo from xenos = stranger + dechomai = put the welcome mat out) meaning to entertain strangers, of one who practices hospitality entertain strangers, show hospitality to a guest. This is a Hapax legomenon - only 1Ti 5:10. John
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MacArthur - Paul's concern is that a young widow, out of sorrow for the loss of her husband and gratitude to the church for its support, will make a vow she cannot keep. She will devote herself to remain single and to serve the Lord. According to Numbers 30:9, she will be obligated to keep that vow. Unlike the older women, however, she might eventually begin to feel sensual desires. She would then find it difficult to keep the vow she made during the emotional trauma of the loss of her husband. (See 1 Timothy Commentary) The MacArthur Study Bible (borrow) - This refers to a specific covenant young widows made when asking to be included on the widows' 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 (see 1Ti 5:11), and thus renege on their original pledge. Lowell
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MacArthur - It takes serious-minded, mature, godly women to minister in homes to women and families. The secrets and problems of those families would be safe with them. For those reasons, as well as the danger that they will abandon their commitments to Christ, Paul forbids younger women to be put on the list. (See 1 Timothy Commentary) Donald Guthrie - The additional words saying things they ought not to may indicate a publicizing of private matter, a betrayal of confidence. It is not particularly evident, at first sight, why the younger widows would be more susceptible to this danger than the older, but the apostle clearly thinks that women of maturer years would be the less liable to gossip. Donald Guthrie - The instructions which Timothy is to give must refer to the responsibility of children to support their forbears (verse 4), and the responsibility of widows to fulfil the requirements mentioned in 1Ti 5:5. The verb used is strong, involving ‘command’. The command was necessary to ensure that no-one may be open to blame (anepilēmptos, ‘irreproachable’, cf. 1Ti 3:2). (Borrow The Pastoral Epistles : An Introduction and Commentary) Learn (3129) manthano related to the noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one’s mind to something and producing an external effect. Manthano refers to teaching, learning, instructing, and discipling. Manthano to genuinely understand and accept a teaching, to accept it as true and to apply it in one’s life. It was sometimes used of acquiring a life-long habit. Zuck writes that according to manthano "learning is a matter of a pupil acquiring knowledge of content through a teacher to the extent that such knowledge is experienced in the life." (Bibliotheca Sacra). manthano conveys "the idea of accepting something as true and applying it to one’s life." Idle (barren) (692) argos from a = without + érgon = work) literally means without work, without labor, doing nothing, as one not working the ground and so living without labor. As employed in the New Testament, argos always describes something inoperative or unserviceable. Argos describes that which is not working, ineffective, barren, yielding no return or worthless, not accomplishing anything. Argos was used to describe money that was yielding no interest or of a field lying fallow. Argos conveys several ideas depending on the context - (1) unemployed - without anything to do (Mt 20:3,6, 1Ti 5:13); (2) being unwilling to work, wanting nothing to do, shunning the labor which one ought to perform - idle, neglectful or lazy (as used in Titus 1:12) and (3) unproductive - useless, unprofitable or worthless (Jas 2:20, 2Pe 1:8-note; Mt 12:36). Gossips (5397)(phluaros from phluo = to babble, to boil, bubble, as with heat) is used only here (hapax legomenon) and means babbling, tattler, an idle or trifling talker, one who boils over with impertinent talk, as indulging in empty and foolish talk babbling, talking on and on, gossiping. The adjective phluaros, which can mean a person “given to gossip” or the “gossip” itself (when used substantively), occurs once in the New Testament. Paul used the word in its plural form, phluaroi, to describe the indiscreet conversation and conduct of young widows who seek position in the social and religious ministry of the church but then lose their Christian motivation. The result is they degenerate to gossipy busybodies in the community (1 Timothy 5:13). Busybodies (4021) periergos from peri = beyond + ergon = work, deed) literally "a work about." Overcareful, taking needless trouble, busybodies Used of people who scurry about fussing over, and meddling in, other peoples' affairs being overwrought with unnecessary care." Periergos, rendered "curious arts" in Luke's account of the burning of the books of magic in Ephesus (Acts 19:19), suggests going beyond that which is legitimate. The kindred verb periergazomai means "to be busy about useless matters" and suggests the idea of wasting labor. It occurs in 2 Thessalonians 3:11, where Paul denounced slackers: "We hear that there are some which walk among you disorderly, working not at all, but are busybodies." Friberg says literally "overcareful, overdoing."
1 Timóteo 5
MacArthur has an interesting comment - That the titles elder, pastor, and overseer all describe the same person is made clear by the use of all three words to describe the same men in Acts 20:17, 28. The term "pastor" emphasizes their shepherding or feeding function, "overseer" their authority and leading function, and "elder" their spiritual maturity. This passage assumes such elders are qualified (cf. 1Ti 3:2ff.)....Paul, as was his custom, does not refer to money directly (cf. 2 Cor. 8:6-7; 9:1, 12-13; Gal. 6:6; Phil 4:18). He prefers instead to deal with the heart attitude that will result in remuneration. Those who honor elders will not begrudge generosity in paying their support. All elders are entitled to financial support as well as respect....While all elders are to be thus honored, Paul singles out some as being worthy of double honor. He differentiates between the general category of elders and those who serve with greater commitment, effort, and excellence. They are worthy of greater acknowledgment from the congregations they serve. Paul is not here saying they should receive exactly twice the pay a normal elder receives. Rather, they should receive ample, generous remuneration and respect beyond that of other elders whose labors are not as diligent.....Some may teach or preach infrequently, some constantly. Those whose ministry demands all their attention should be freed from any need to earn a living and be cared for and even rewarded for their singular devotion. (See 1 Timothy Commentary) John
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MacArthur says "A man's reward from God is proportional to the excellence of his ministry and the effort he puts into it. Excellence combined with diligence mark a man worthy of the highest honor." J. Oswald Sanders comments, "Willingness to renounce personal preferences, to sacrifice legitimate and natural desires for the sake of His kingdom, will characterize those marked out by God for positions of influence in His work" (Borrow Spiritual leadership) David