1 Timóteo 5
John Phillips · Citado em PreceptAustin
1 Timóteo 5
Phillips - Our society is impoverished by its departure from this Pauline principle. Social welfare is a poor substitute for spiritual welfare; a state or private institution is a cold replacement for a loving home. A widowed mother who lives in one's home can be a benediction. She can also be a trial, as well as a spur to her family to grow in grace. (See Exploring the Pastoral Epistles) Honor (5091) timao for time = honor, prize) means to show high regard respect for and so to count as valuable, to esteem, to value, to estimate or fix the value, venerate to honor or to revere. To show respect to someone is to recognize their worth as a person (and if they are a parent to recognize the validity of their role and their authority) and implies a considered evaluation or estimation. Therefore, timao means to ascribe worth to someone. To hold in awe. To assign value to something, including people considered as property (slaves). It means to fix a value or price upon something and so to prize it. The idea is to treat as precious! To honor is a social action describing how people within a society should evaluate one another. Honor usually results in people being elevated in the eyes of the community. Honoring involves a proper attitude as well as appropriate behavior. Widows (5503) chera = feminine of cheros = bereft of one's spouse) derives from a root meaning “forsaken,” and it may thus refer to any woman living without a husband. It means bereaved as would be a widow whose husband had died. Figuratively chera spoke of the city of Babylon stripped of her citizens and her wealth (Rev 18:7+). The idea of neediness is often associated with chera, and it is also often linked with orphans (Mt 23:14; Mk 12:40, 42-44). In the New Testament the widow remains a picture of neediness, destitution, and poverty. 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. Henry Blackaby -1 Timothy 5:3 Paul’s world was a man’s world. Women had few rights. They could not vote. Few women had jobs. Their identity was wrapped up in the men they married. Their testimony was not even accepted in court. In light of the way women were looked upon back then, it speaks volumes about Jesus that he treated women so respectfully. Because they were so dependent upon their husbands, women who became widows had a hard time surviving. Their best hope was to find another husband to care for them. Some widows were cared for by their families, and a few had wealth of their own. But Paul mentions other widows who needed their church to care for them. Since Timothy was a young man, he may not have given much thought to the care of widows. Paul reminded him that it is the church’s duty to care for any member who is weak, elderly, or in need. When you’re young, strong, and busy, it’s easy to overlook the needs of people like widows. Perhaps an elderly woman (or man) in your church needs a helping hand around the house or the yard. God may want you to be the one who helps out. Perhaps God wants you to befriend an elderly person who is lonely. You might be surprised to find that the person you help out has a lot to offer you as well! Is there an elderly person whom you regularly spend time with right now? If not, ask God to guide you to someone. It will enrich your life far more than you realize. (Borrow The experience : a devotional and journal : day by day with God) Lowell
1 Timóteo 5
Phillips - The widow who seeks to drown her sorrow (or express her relief) at the death of her husband by plunging into all of the world's pleasures does irreparable damage to her soul. The expression "liveth in pleasure" here is used by James in denouncing the ungodly rich: "Ye have lived in pleasure on the earth, and beenwanton" (James 5:5). The word means "to live luxuriously." It could properly be applied to the Prodigal Son (Luke 15:13). The widow who turns to sinful pleasure, said Paul, is "dead while she liveth." This expression can also be rendered "is killing her own soul." A recently widowed person is brought face-to-face with the dread reality of death, so for her to plunge headlong into a round of pleasure seeking is perhaps to court death. Her danger is illuminated in Mark 8:35+, where the Lord said, "Whosoever will save his life shall lose it." If it is possible to lose one's life while trying to save it, how much more must it be possible to lose one's life while deliberately throwing it away! (See Exploring the Pastoral Epistles) Lowell
1 Timóteo 5
Phillips - Certainly, it is God's will that believers support their aged, widowed mothers. Our piety is phony if it does not include taking care of such an obvious and elementary duty. The scribes and Pharisees displayed their hypocrisy and earned the Lord's scathing denunciation by the way they circumvented their duty to their parents. Rabbinical tradition allowed them to pretend that they could not afford to support their parents because they had dedicated so much of their income to God (Matt. 15:4-9). Jesus denounced both their hypocrisy and their tradition. (See also What does Corban mean in Mark 7:11?) (See Exploring the Pastoral Epistles) William Barclay It was Greek law from the time of Solon that sons and daughters were, not only morally, but also legally bound to support their parents. Anyone who refused that duty lost his civil rights. Aeschines, the Athenian orator, says in one of his speeches: "And whom did our law-giver (Solon) condemn to silence in the Assembly of the people? And where does he make this clear? 'Let there be,' he says, 'a scrutiny of public speakers, in case there be any speaker in the Assembly of the people who is a striker of his father or mother, or who neglects to maintain them or to give them a home.'" Demosthenes says: "I regard the man who neglects his parents as unbelieving in and hateful to the gods, as well as to men." Philo, writing of the commandment to honour parents, says: "When old storks become unable to fly, they remain in their nests and are fed by their children, who go to endless exertions to provide their food because of their piety." To Philo it was clear that even the animal creation acknowledged its obligations to aged parents, and how much more must men? Aristotle in the Nichomachean Ethics lays it down: "It would be thought in the matter of food we should help our parents before all others, since we owe our nourishment to them, and it is more honourable to help in this respect the authors of our being, even before ourselves." As Aristotle saw it, a man must himself starve before he would see his parents starve. Plato in The Laws has the same conviction of the debt that is owed parents: "Next comes the honour of loving parents, to whom, as is meet, we have to pay the first and greatest and oldest of debts, considering that all which a man has belongs to those who gave him birth and brought him up, and that he must do all that he can to minister to them; first, in his property; secondly, in his person; and thirdly, in his soul; paying the debts due to them for their care and travail which they bestowed upon him of old in the days of his infancy, and which he is now able to pay back to them, when they are old and in the extremity of their need." Practice Piety (2151)(eusebeo from eusebes = devout, godly, from = eu = well + sebomai = to revere) means to be reverent, pious. In Acts 17:23 Paul uses it of the ignorant idol worship ("what you worship in ignorance"). Friberg - (1) as conducting oneself with reverent regard for God worship (Acts 17.23); (2) as putting religion into practice at home fulfill one's duties toward, be devoted to (one's own household members) (1Ti 5.4) (Borrow Analytical Lexicon of the Greek New Testament) Gilbrant - Among classical and later Hellenistic writers eusebeō (from eu, “well,” + sebomai, “show awe, reverence”) especially meant to “show reverence” in a religious sense. However, in a broad sense one could show “respect” for all the various orders of life including domestic, national, and also international. This word expressed one of the core aspects of Greek religion, and to “show piety” was to align oneself with the orders (especially social) that were controlled by the gods (Foerster, “eusebeō,” Kittel, 7:176ff.). The verb does not occur in the Septuagint until very late and only in apocryphal material (once in Susanna and four or five times in 4 Maccabees). Since these writings are very much the product of Hellenistic Judaism it is not surprising that the usage reflects the Greek understanding of eusebeō. Jews applied it to their own “reverence” of the Creator (4 Maccabees 11:5,23). The influence of Hellenism is illustrated clearly in 4 Maccabees 18:2 which speaks of “devout reason (as) . . . master of emotions” (RSV). In Susanna 64 it is applied to Daniel’s being “respected” among the people (probably because of his great standing before God). The verb form occurs only twice in the New Testament, each time in association with non-Jewish (i.e., Hellenistic) circumstances. Once it appears with a god as its object and once with humans. This dual reference is quite consistent with its nonbiblical usage, so a general sense of “revere” might be suggested as its meaning. Acts 17:23 says the Athenians “worshiped” an unknown god. The divine recipient of this reverence was proclaimed by Paul to be the Creator-God who established the very order to which the people of Athens gave so much reverent concern in the Areopagus (see verses 26-28). Paul declared that the one God raised from the dead, not dead idols raised by men, is this God’s standard of judgment (verse 31). First Timothy 5:4 is grammatically difficult to understand because the subject of “learn” is unexpressed. Was it the widows who were to learn to “show piety” at home to children or grandchildren? Or was it the children and/ or grandchildren who were to “show piety” to the widows by supporting them so the church was not overly burdened. The latter obviously fits the context and makes the most sense practically. Moreover, it fits best with the idea of alignment with the established order. Responsibility to the familial order will fulfill the younger generation’s duty to those who reared them, and it will establish a witness to the church’s concern for that established order. (Complete Biblical Library) 1 Timothy 5:5 Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. BGT 1 Timothy 5:5 ἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ θεὸν καὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας, KJV 1 Timothy 5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. NET 1 Timothy 5:5 But the widow who is truly in need, and completely on her own, has set her hope on God and continues in her pleas and prayers night and day. CSB 1 Timothy 5:5 The real widow, left all alone, has put her hope in God and continues night and day in her petitions and prayers; ESV 1 Timothy 5:5 She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, NIV 1 Timothy 5:5 The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. NLT 1 Timothy 5:5 Now a true widow, a woman who is truly alone in this world, has placed her hope in God. She prays night and day, asking God for his help. NRS 1 Timothy 5:5 The real widow, left alone, has set her hope on God and continues in supplications and prayers night and day; NJB 1 Timothy 5:5 But a woman who is really widowed and left on her own has set her hope on God and perseveres night and day in petitions and prayer. NAB 1 Timothy 5:5 The real widow, who is all alone, has set her hope on God and continues in supplications and prayers night and day. YLT 1 Timothy 5:5 And she who is really a widow and desolate, hath hoped upon God, and doth remain in the supplications and in the prayers night and day, GWN 1 Timothy 5:5 A widow who has no family has placed her confidence in God by praying and asking for his help night and day. BBE 1 Timothy 5:5 Now she who is truly a widow and without family puts her hope in God, giving herself to prayer day and night. MIT 1 Timothy 5:5 Here is what makes a widow qualify (for church support): Such a widow is one who is all alone, whose hope rests on God; she perseveres with petitions and prayers night and day. a widow: 1Ti 5:3 Ro 1:5,12,20,21 1Co 7:32 who has been left alone: Isa 3:26 49:21 54:1 La 1:13 has fixed her hope on God: Ru 2:12 Ps 91:4 Isa 12:2 50:10 1Co 7:32 1Pe 3:5 continues in entreaties and prayers: Lu 2:37 18:1,7 Ac 26:7 Eph 6:18 DEFINITION OF A "WIDOW INDEED" Now she who is a widow (chera) indeed and who has been left alone (KJV = Desolate) - MIT = "Here is what makes a widow qualify (for church support)." A widow indeed is a widow in need (no other source of support)! This widow "is truly alone in this world" (NLT), in a state of being without family and without means of financial support. Left alone is the verb monoo used only here and means without relatives, left on her own and the perfect tense signifies this is her abiding (permanent) condition. John Phillips - Paul returns to the case of the totally bereaved widow. He mentions her desolation, her dedication, her dependence on God, and her devotion to God. (See Exploring the Pastoral Epistles) Has fixed her hope (elpizo) on God - Clearly this describes a widow who is indisputably a genuine believer. Since she has no one else to support her, she cast herself upon God. Who better to rely on and place your confidence in then the All Sufficient God, EL Shaddai - God Almighty! Phillips asks - Where can she go, but to the Lord? The word translated "desolate" is monoomai, which occurs only here in the New Testament and means "left alone." Jesus met a lone widow at the gate of Nain, and Luke recorded the incident. "Behold," he wrote, "there was a dead man carried out, the only son of his mother, and she was a widow." She was accompanied by a large crowd, but that was no guarantee of generous support. People scatter quickly after a funeral, and even those who return to the house do not stay long. But Jesus did something about her desolate situation. First, He dried her tears, and then He gave her back her son (Luke 7:11-17+). And He has not ceased to care for widows. Today, He uses the church, His mystical body, to carry on His work of compassion and care. The desolate widow who reacts wisely "trusteth in God." The word translated "trusteth" here is in the perfect tense. It means "to hope." The implication is that the widow has made it a habit to rest her hope in God, so it is not about to be upset by her bereavement. Her hope has become unshakable trust, which expresses itself in a life on continuing supplication and prayer. She has always trusted God, and now she trusts Him even more. The desolate widow who reacts wisely "trusteth in God." The word translated "trusteth" here is in the perfect tense. It means "to hope." The implication is that the widow has made it a habit to rest her hope in God, so it is not about to be upset by her bereavement. Her hope has become unshakable trust, which expresses itself in a life on continuing supplication and prayer. She has always trusted God, and now she trusts Him even more. Jesus told a story about another widow in Luke 18:1-8+. "There was in a city a judge," He said, "which feared not God, neither regarded man: And there was a widow in that city; and she came unto him saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me." The point of the parable was that "men ought always to pray, and not to faint." God is not like that unjust judge who, in spite of the many articles of the Mosaic Law and elsewhere that protected widows (Exod. 22:22+; Deut. 10:18+; Isa. 1:17, 23+; Mal. 3:5+), acted on her behalf only out of self-interest. God may indeed delay His response to our prayers, but such a delay has a divine and all-wise purpose. From heaven's viewpoint God responds "speedily." The widow who responds wisely will simply go on trusting God and continue to look to Him to answer in His own good time. (See Exploring the Pastoral Epistles) Hiebert - In her desolation she “hath her hope set on God,” the God who in His Word has made many promises to just such sadly bereft widows (See Bible verses about widows). The construction (epi with the accusative) indicates that her hope is directed toward God, while the perfect tense points to the abiding character of her Godward hope. (Borrow First Timothy)
1 Timóteo 5
Phillips - The professing Christian who does not show this kind of love can be compared to the servant in the Lord's story recorded in Matthew 18:23-35. The servant owed the king ten thousand talents; and although he pleaded for more time and made vague promises to put things right, he obviously had no way of meeting this enormous indebtedness. So the king canceled his debt. However, as soon as this unscrupulous man was set free, he sought out a fellow servant who owed him a hundred pence. He abused his fellow servant, demanded immediate payment, and flung the unfortunate debtor into prison. When other servants brought the matter to the king's attention, he summoned the man back to court. "O thou wicked servant," the king said, "I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?" Then the king thrust the wicked servant into prison until he could pay his enormous debt in full. The same principle applies to the treatment of widows. The professing believer has drawn on the bank of heaven for forgiveness of all his debt of sin. God has shown him enormous love, kindness, and grace and now expects him to show similar kindness and compassion to other people. He owes a debt of love, especially to members of his family. (See Exploring the Pastoral Epistles) Warren
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Phillips - On an earlier occasion, when Jesus had been invited to the home of a Pharisee, the disdainful man had not offered this common courtesy to his guest. However, the Pharisee's lack of cordiality was more than compensated for by the arrival of a sinful woman who bathed His feet with her tears and wiped them with her hair. The Lord indicted the Pharisee when He said to him, "Thou gavest me no water for my feet" (Luke 7:44+). Paul, then, was simply telling Timothy that a worthy widow would be one who did not shrink from performing even the most menial of tasks in the line of duty and devotion. (See Exploring the Pastoral Epistles) Gilbrant - The feet were washed as part of Jewish custom for refreshing and cleansing after travel (John 13:5,6,8,10,12,14); the washing was usually done by a household servant. Jesus used foot washing as a striking example of the humble service Christians should render to one another (Complete Biblical Library) (7) IF (first class condition) she has assisted (eparkeo) those in distress (thlibo - present tense) - Assisted conveys the idea of giving succor (relief, help) to people hard-pressed by circumstances. They must have helped those in trouble. In her younger days when she had resources and energy, she assisted those in distress or who were put under pressure. This ministry could have taken many forms as there are many forms of distress in people's lives. In the Roman Empire the Imperial Cult (also here) began to rise to prominence in first century and as one example, citizens were required to affirm loyalty to caesar as god and declare "Caesar is lord." Christians of course would not do this and they were persecuted and often in distress (thlibo) (See Persecution of Christians in the Roman Empire - see picture of Christian martyrs in the Roman Colosseum at their "beastly" games). They widows had boldly come to the aid of their persecuted brethren, even at risk of bring trouble upon themselves! (8) and IF (first class condition) she has devoted herself (epakoloutheo - literally followed after) to every good work - This qualification is almost like a "catch all" showing this woman as one who thought of others before herself, regardless of the circumstances (cf Dorcas in Acts 9:36+). What a vibrant witness she is/was for the life transforming Gospel (cf Pr 31:10-31)! The same word epakoloutheo is used in 1Ti 5:24 in reference to sins that follow after those who are guilty of them but in the present context epakoloutheo suggests persevering in every good work. Anyone can do an occasional good act, but the worthy widow conscientiously does all of the good she can all the time she can. THOUGHT - Is not Paul's list of qualifications of widows to some degree applicable to all followers of Christ? That is a rhetorical question of course! Warren
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Phillips - Many of the widows in the ancient pagan world had experienced adverse circumstances themselves. A widow who had overcome such obstacles would have thus given evidence of her trust in the Lord, strength of character, and hard work, and could now busily engage herself in helping others overcome their difficulties. We meet just such a widow in the story of Elijah. In spite of her obvious destitution, this courageous soul was willing to give what she had to the visiting prophet. How she was rewarded is one of the delightful stories of the Old Testament (1 Kings 17:8-24). God is no man's debtor. The widow who overcomes her difficulties is like the faithful deacon who earns "a good degree, and great boldness in the faith which is in Christ Jesus" (1 Tim. 3:13), and thus she qualified to become a deaconess on the church payroll and to minister to others in need. (Exploring the Pastoral Epistles) J
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Phillips - The word translated "lodging strangers" occurs only here in the New Testament, but the cognate word xenos ("strangers") occurs four times in a row in the Lord's parable of the sheep and the goats (Matt. 25:35, 38, 43, 44). In the story, the Lord described Himself as "a stranger" in the very world His hands had made, and the way people treated strangers was taken to be an indication of how they treat Him. The parable's interpretation refers to the period of the Great Tribulation and the subsequent judgment of the nations at the Lord's return in the valley of Jehoshaphat (Matt. 24:15-22; Joel 3:2). The parable's application can be relevant to the case of the worthy widow whose kindness to visitors is noted by the elders of her church. (See Exploring the Pastoral Epistles) Washed (3538)(nipto) means to wash a part of one's body - face (Mt 6:17), eyes (Jn 9:7, 11, 15). E.g., washing of hands (Mt 15:2, Mk 7:3) and feet (1Ti 5:10) was common with the Jews. Note that nipto stands in contrast to two other related words - (1) Louo -- which means to bathe, used of washing the whole body and not just part of it (as is the case with nipto) (Acts 9:37, Heb 10:22, 2Pe 2:22)). Like nipto louo refers to washing of living persons. (2) Pluno - refers to washing of inanimate things such as garments (Rev 7:14, Rev 22:14, Ge 49:11, Ex 19:10). Zodhiates says that "The lesson in John 13:9, 10 symbolizes justification as the bathing of the whole body (loúō), while sanctification is the constant need of níptō, washing individual parts of the body." (Borrow The Complete Word Study Dictionary: New Testament) Gilbrant - Classical Greek Niptō is a variation of the verb nizō (“wash”). In classical Greek nizō commonly is used of washing parts of the body, such as hands and feet. It occasionally describes purging or cleansing (cf. Liddell-Scott). In the Septuagint niptō is used frequently for washing hands, feet, or face, and occasionally for rinsing. It is particularly used of the need for the high priest Aaron “to wash” in the water of the laver in the tabernacle (Exodus 30:18-21; cf. 40:31). It describes “rinsing” something with water, but even this can have religious significance (Leviticus 15:11,12). Washing one’s hands can also be a symbolic gesture of innocence (Deuteronomy 21:6; cf. Psalms 26:6 [LXX 25:6]; 58:10 [57:10]; 73:13 [72:13]; Matthew 27:24). In the New Testament niptō is used of washing parts of the body such as face, hands, feet, and eyes. A blind man washed his eyes after Jesus put clay on them for healing (John 9:7,11,15). The face was washed as part of the daily hygienic practice (Matthew 6:17). The hands were washed before eating as part of the ritual cleansing of Jewish tradition (Matthew 15:2; Mark 7:3). The feet were washed as part of Jewish custom for refreshing and cleansing after travel (John 13:5,6,8,10,12,14); the washing was usually done by a household servant. Jesus used foot washing as a striking example of the humble service Christians should render to one another (John 13:14). (Much has been written about the significance of “foot washing”; cf. Opperwall, “Foot Washing,” International Standard Bible Encyclopedia, 2:333.) Because people wore open sandals on dusty roads, foot washing was a common courtesy provided for travelers by their host (cf. Genesis 18:4; 19:2; Judges 19:21). It was considered a menial task, even for a servant (cf. Mark 1:7). Jesus commended the woman who washed His feet with her tears and anointed them with nard; the host failed to be as gracious (Luke 7:36-50). Besides Jesus, there is only one other specific reference to foot washing made in the New Testament. In 1 Timothy 5:10 Paul said that a widow must “have washed the saints’ feet.” This implies that accommodating travelers (i.e., for the sake of spreading the gospel) was one of the tasks of widows who were to be supported by the church. This simple practice of hospitality and humility eventually became a rite of the Early Church (ibid.). (Complete Biblical Library) Hauck - Nipto means “to wash” both generally and cultically. Running water, especially from springs, is preferred for washing. Partial washing of people is at issue. Ritual purity in the approach to deity imposes the need for cultic washing. This is important in the OT (cf. Ex. 30:18-19; Dt. 21:6). Judaism extends the OT rules, e.g., by requiring washing of the hands before meals. In the NT níptō means partial washing but is of no great significance. It denotes ordinary washing in Jn. 9:7, 11, 15 and Jewish ritual washing in Matt. 15:2. Jesus defends the disciples when they are attacked for not washing before eating, and he exposes the hypocrisy of those who deliberately refrain from washing when fasting (Matt. 6:17). In the foot-washing níptō is partial washing (the feet) as distinct from loúō (Jn. 13:5-6, 8 etc.). By his action here Jesus sets an example of menial service. But the action also has symbolical significance. Christ’s death gives full cleansing (cf. baptism), so that there is no need of partial washing (if we omit “except for his feet”), or need only of cleansing from daily sin (if we include it). (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Nipto - 17x/13v - wash(11), washed(6). Matt. 6:17; Matt. 15:2; Mk. 7:3; Jn. 9:7; Jn. 9:11; Jn. 9:15; Jn. 13:5; Jn. 13:6; Jn. 13:8; Jn. 13:10; Jn. 13:12; Jn. 13:14; 1 Tim. 5:10 Nipto in the Septuagint - Gen. 18:4; Gen. 19:2; Gen. 24:32; Gen. 43:24; Gen. 43:31; Exod. 30:18; Exod. 30:19; Exod. 30:20; Exod. 30:21; Exod. 40:30; Lev. 15:11; Lev. 15:12; Deut. 21:6; Jdg. 19:21; 1 Sam. 25:41; 2 Sam. 11:8; 2 Chr. 4:6; Job 20:23; Ps. 26:6; Ps. 58:10; Ps. 73:13; Song 5:3 Assisted (1884)(eparkeo from epi = to, unto + arkeo = suffice, satisfy) means to provide aid, to help, to assist, to relieve. Only in 1Ti 5:10, 16. Zodhiates says it means "To hold up or in, to hold back from going further, restrain, ward off. In the NT by implication, to aid or relieve, with the dat. (1Ti 5:10, 16). (Borrow The Complete Word Study Dictionary: New Testament) Gilbrant - Classical Greek This is a compound verb from epi and arkeo. According to Thayer the verb arkeo means “to possess unfailing strength” or “to be strong sufficiently to ward off and withstand any danger” (Greek-English Lexicon). Eparkeō is common in classical Greek and expresses the similar meaning of being strong enough to deal adequately with danger or injury (Vincent, Word Studies in the New Testament, 4:262). There are examples of ancient writers using eparkeō with the simple meaning “to aid” (Homer; Josephus Antiquities 8.4.3 and various papyri; cf. Bauer). The only two occurrences in the Septuagint are in the First Book of Maccabees. In 1 Maccabees 8:26 eparkeō is used to mean “help” in a technical sense of military assistance, while in 11:35 it refers to money “remitted” to the Jews from collected tithes and tolls. New Testament Usage - The idea of “help” or “aid” is the meaning of eparkeō in the New Testament. The only two examples occur in 1 Timothy 5. In verse 10 Paul instructed Timothy in the treatment of widows. For a widow to receive assistance from the church she must have “relieved (eparkeō) the afflicted.” In verse 16 the verb occurs twice. If a Christian woman had an aged widow in her home, she was to “relieve” (eparkeō) her needs so the burden would not fall on the church. If the church were not burdened, it would be able to “relieve” (eparkeō) the widows who were destitute. (Complete Biblical Library) Distress (suffered affliction) (2346) thlibo from tribos = wear away, rub, break in pieces; NIDNTT says thlibo is from the root thlao = squash, crush) (See study of related word thlipsis) literally means to press, squeeze, crush, squash, hem in and then to be narrow. Thlibo used literally pictures putting pressure upon or pressing in upon or pressing hard upon a person as when when Jesus was forced to get in the boat to keep from crowding Him (Mark 3:9). While some uses of thlibo refers to physical affliction, other uses are figurative and refer to emotional or spiritual affliction (e.g., "conflicts without, fears within" in 2Cor 7:5) And so in Paul’s letters thlibo usually refers to the hardships he and his fellow workers experienced during their missionary journeys (2Cor 1:6; 4:8; 7:5; 1Th 3:4; 2Th 1:1-7). Such pressure can arise from circumstances or from the antagonism of people and the pain can be external (physical) or internal (mental). Marvin
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Phillips - Paul was well acquainted with life. Doubtless, he had known many widows, young and old. He had observed that, as soon as their grief subsided, the young widows often turned their attention toward finding another husband. There was, of course, nothing wrong with a widow remarrying. In the Old Testament, remarriage was the usual way of taking care of a childless widow. But the desire of young widows to remarry mitigated against their being put on the church payroll because commitment to the Lord's work was a requirement. (See Exploring the Pastoral Epistles) When they feel sensual desires in disregard (katastreniao) of Christ they want (thelo - present tense - continually desire) to get married (gameo - present tense) - MIT = "for eventually their desire for pleasures of married life will alienate them from the commitment to Christ expected of certified widows." GWN = "Whenever their natural desires become stronger than their devotion to Christ, they'll want to marry." NJB = "if their natural desires distract them from Christ." NET = "their passions may lead them away from Christ." Feel sensual desires means these young widows might begin to feel the impulse of sexual desires and in context begin to feel sensuous impulses that ultimately alienate them from Christ. How might they be alienated? The most reasonable answer is that their sensual desires tempt them or impel them to marry an unbeliever. The verb want expresses the young widow's desire influenced by her emotions. In this context she desires to remarry, based on her sexual impulses rather than from submission to the Lord. In extra-biblical literature, katastreniao was used to describe an ox trying to escape from its yoke. This makes for an apt metaphor of a young widow who like a young ox would see to free herself from the yoke, in context her previous pledge (v12). John Phillips - Trench rendered the word as "petulance"-petulance arising from fullness, like the wicked behavior of Jeshurun who "waxed fat, and kicked" (Deut. 32:15). Paul was using strong language indeed. The apostle could envision a young widow grieving over her loss and anxious about her future. Who would support her? She considers making a vow to live solely for Christ. Although she is sure that her faith and love will never wane, she might well be in danger of making promises to the Lord that she will not be able to keep. She makes her vow. Then an attractive man comes along. She becomes interested in him and begins to rebel against the restraints imposed upon her by her vow. More and more she resents the life of sacrifice and supplication that she has assumed. One likelihood is that she will remarry. Another is that she might plunge into the round of the worldly pleasure she renounced when her heart was still sore. The young woman exposes herself to "damnation" (Better condemnation) by casting off her first faith. Paul's advice was that the church keep such a widow off the payroll. (See Exploring the Pastoral Epistles) Adam Clarke on feel sensual desires (KJV = wax wanton) - The word is supposed to be derived from to remove and the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.”
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Phillips - Evidently, Paul felt strongly about making vows to God. After all, complete surrender to Christ and total commitment to His cause, which tolerates no rivals and no refusals, is a serious matter. Such a commitment involves not only the emotions but also the intellect and the will, along with a watchful conscience. Paul envisioned that all sorts of complications could arise if the church tried to capitalize on the emotional susceptibility and financial needs of young widows. (ED: And he proceeds to describe them in the next verse)....This verse in no way implies that the young widow who breaks her vows will lose her salvation. What is implied is that if she renounces her promises to the Lord to remarry, she will carry over into her new marriage a haunting sense of guilt and self-reproach, and she will expose herself to the condemnatory comments of critics. This can all be avoided. Church elders should follow Paul's instructions and not make financial commitments to young widows and not solicit lifelong commitments from them. (See Exploring the Pastoral Epistles) John
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Phillips - Once the necessity for work is removed, all kinds of mischief can follow. God never intended people to be idle. Even when perfect conditions prevailed in Eden, God gave Adam work to do (Gen. 2:15). After the Fall, God increased that to hard work (Ge 3:17-19). Paul was a firm believer in hard work. As he had already reminded the Ephesian elders, he was always ready to go back to tent making to support himself and his immediate colleagues in evangelism (Acts 20:34). He could see no point in relieving young, able-bodied widows of the necessity of working to support themselves. The saying "The devil always finds work for idle hands to do" contains much truth....Another danger was that idle young widows would go "wandering about from house to house." With no financial worries, they might fall into bad habits, the mildest of which would be dropping in on their neighbors and friends to waste time. It is used in Acts 19:13 to describe certain "vagabond" Jews who tried to imitate Paul's miracles by casting out demons-with disastrous results to themselves. In Acts 28:13, the word is translated "fetched a compass," but it can also be rendered "having tacked about." The context is Luke's description of a journey on a sailing ship. As we read the passage, we can picture the ship's turning this way and that to take advantage of the wind. The older widows who were supported by the church were expected to do house-to-house visitation to minister to people materially and spiritually. The younger widows, however, might meet all kinds of temptation in their going in and out of the various houses. (See Exploring the Pastoral Epistles) A T Robertson on from house to house - Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers.
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Phillips - Tattlers are garrulous people; they are gossipy and have excessively busy tongues....Paul was afraid of the damage they (busybodies) could do as they went in and out of houses. Gathering bits and pieces of gossip and retailing their news and views, they could undermine the fellowship and destroy the local church. "No," cried Paul in effect, "ten thousand times no! Never let a widow be so well supported by the church that she has nothing better to do with her time than that." (See Exploring the Pastoral Epistles) Lowell
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Phillips - Paul went on to suggest that she become a new parent, that she "bear children." That is the natural, logical result of marriage. There is a great need for Christian mothers. And who can tell what kind of future church leaders might be born to remarried widows? For example, Obed was the son of a second marriage (Ruth's marriage to Boaz), and he turned out to be the grandfather of David! The home is the woman's domain. To rule a home well is a full-time job, especially when children are involved. The godly wife and mother, reigning as a queen over her own little world, holds the destiny of nations in her hands. How true is the claim that the hand that rocks the cradle rules the world! Blessed be Jochebed, who rocked the cradle of the infant Moses! Blessed be Jesse's wife, who rocked the cradle of David! Blessed be Mary, who rocked the cradle of Jesus! (See Exploring the Pastoral Epistles) And (4) give the enemy (antikeimai - present tense - continually) no occasion (aphorme) for reproach (loidoria - vilify = NET; slander = ESV) - . An occasion (aphorme - opportunity) gives us the picture of a "beach head" from which to launch an attack or carry out military operations (in this context reproach)! Young widows who failed to heed Paul's instructions ran the real risk of establishing a base of operations for spiritual warfare, giving Satan's demonic forces a launching pad from which to mount an offensive against the faith. The reproach will be on the Gospel and the cause of Christ, the opponent's argument being that the Gospel makes no difference in the lives of these younger widows. Hiebert on the enemy (adversary) - The “adversary” may here mean any human opponent of the Gospel who would be anxious to use any scandal as a means of discrediting the Gospel. But with the article the reference may well be to the personal Devil using the human adversary as his agent. (Borrow First Timothy) Phillips adds that "The enemies of the gospel were already reviling Christians. Nero had accused them of starting the fire that burned Rome. They were also being accused of practicing the most terrible abominations. Paul feared that young widows, freed from the obligation to earn a living, might unwittingly by thoughtless behavior do what David had done: he gave "occasion to the enemies of the Lord to blaspheme" (2Sa 12:14+). (See Exploring the Pastoral Epistles)
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Phillips - Satan, one of the names of the Devil, actually means "adversary." He is our great enemy and vigilantly opposes all that God is doing in the world. Satan was the unseen instigator of the heretical teachings that were making inroads into the church. He was the author of the terrifying Neronic persecution raging in Rome. He is the one who lays traps for the unwary. He has no respect for the grief and vulnerability of young widows; on the contrary, he tries to exploit them and, as Paul declared, had been only too successful with some....Paul's heart went out to the widows, especially the young ones. He longed to protect them from the adversary who would beguile them into paths of folly. His words of warning and advice were prompted solely by a desire to help young, vulnerable widows become strong, saintly believers. (See Exploring the Pastoral Epistles) Turned aside (1624) ektrepo from ek = out + trope = a turning) means literally to turn out (of the course) and so to turn aside (so as to avoid being involved). To turn away from, to swerve, to shun, to avoid meeting or associating with one. To turn a person off the road. It can literally mean to twist out (Hebrews 12:13+). The two primary meanings are “to turn aside,” i.e., out of the right way or to something else (1 Timothy 1:6; 5:15; 2 Timothy 4:4), and “to turn away from” in the sense of avoiding (1 Timothy 6:20). The word occurs in one difficult passage, Hebrews 12:13, where it may mean either “be put out of joint, dislocated,” “turn aside from the way,” or “be avoided.” In secular Greek medical literature described a dislocated joint, one that is sprained or wrenched! This meaning gives one a picture of the minds and hearts of those who reject God’s Truth as ending up spiritually "dislocated", knocked out of joint, a far worse state than a physical dislocation! Used 5x - 1 Tim. 1:6; 1 Tim. 5:15; 1 Tim. 6:20; 2 Tim. 4:4; Heb. 12:1 Turned aside - 3/5 uses in 1 Timothy - 1 Timothy 1:6 "For some men, straying from these things, have turned aside to fruitless discussion." ("Some having swerved have turned aside [ektrepomai] unto vain jangling") 1 Timothy 6:20 O Timothy, guard what has been entrusted to you, avoiding (ektrepo - present middle participle) worldly and empty chatter and the opposing arguments of what is falsely called "knowledge " Follow (after) (3694) opiso from opis = a looking back) can refer to a position behind another (Lk 7:38), as a marker of one who is followed as a leader (Mt 16:24, in a negative sense 1 Ti 5:15, Rev 13:3). It can describe time - "after me One is coming" (Mk 1:7), "He who comes after me" (Jn 1:15, 27, 30). It means to fall back (Jn 18:6); look backward (Luke 9:62); turn back (Mt. 24:18; Mk 13:16; Lk 17:31; Jn 6:66; Jn 20:14; Ge 19:17, 26; 2 Sa 1:22; 1 Ki 18:37) It is used metaphorically in Php 3:13 "forgetting what lies behind" Paul alluding to his former human accomplishments. Satan (4567) satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc. An enemy who that contends with, opposes, resists. An adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. Satan is the inveterate, implacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Satan is not a myth or a fable, but a created, fallen angel who is a real, supernatural evil being (Mt 16.23; 1 Th 2.18+). Satan is not divine but is subject to the divine Creator Jesus (John 1:3, Col 1:16+). He was the tempter of Jesus and sifter of men like Peter (Mt 4.1, Lk 4:2+, Mk 1:13+, Lk 22:31+). Related Resource: Satan — Article Index | GotQuestions.org (many articles) 1 Timothy 5:16 If any woman who is a believer has dependent widows, she must assist them and the church must not be burdened, so that it may assist those who are widows indeed. BGT 1 Timothy 5:16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ. KJV 1 Timothy 5:16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed. NET 1 Timothy 5:16 If a believing woman has widows in her family, let her help them. The church should not be burdened, so that it may help the widows who are truly in need. CSB 1 Timothy 5:16 If any believing woman has widows in her family, she should help them, and the church should not be burdened, so that it can help those who are genuinely widows. ESV 1 Timothy 5:16 If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows. NIV 1 Timothy 5:16 If any woman who is a believer has widows in her family, she should help them and not let the church be burdened with them, so that the church can help those widows who are really in need. NLT 1 Timothy 5:16 If a woman who is a believer has relatives who are widows, she must take care of them and not put the responsibility on the church. Then the church can care for the widows who are truly alone. NRS 1 Timothy 5:16 If any believing woman has relatives who are really widows, let her assist them; let the church not be burdened, so that it can assist those who are real widows. NJB 1 Timothy 5:16 If a woman believer has widowed relatives, she should support them and not make the Church bear the expense but enable it to support those who are really widowed. NAB 1 Timothy 5:16 If any woman believer has widowed relatives, she must assist them; the church is not to be burdened, so that it will be able to help those who are truly widows. YLT 1 Timothy 5:16 If any believing man or believing woman have widows, let them relieve them, and let not the assembly be burdened, that those really widows it may relieve. GWN 1 Timothy 5:16 If any woman is a believer and has relatives who are widows, she should help them. In this way the church is not burdened and can help widows who have no families. BBE 1 Timothy 5:16 If any woman of the faith has relations who are widows, let her give them help, so that the care of them does not come on the church, and so it may give help to those who are truly widowed. let them: 1Ti 5:4,8 widows indeed: 1Ti 5:3,5 This command relates to the previous instruction in 1Ti 5:8 "But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever." If any woman who is a believer has dependent widows (chera) - The idea is that this woman has widows in her family. Widows are a family responsibility. The IF is a first class condition which assumes some of the women do have family members who are widows. Technical Note - Most witnesses (D Ψ 𝔐 sy) have πιστὸς ἤ (pistos ē) before πιστή (pistē), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading ("if a woman"). She must assist (eparkeo) them This instruction is straightforward that widow's relatives are commanded (present imperative) to care for and assist the bereaved widows. J B Phillips paraphrases it "As a general rule it should be taken for granted that any Christians who have widows in the family circle should do everything possible for them and not allow them to become the church's responsibility. The church will then be free to look after those widows who are alone in the world" Hiebert - He is thinking of those cases where only the wife was a Christian, or, as in the case of Lydia, where a widow herself had a family and managed a household. Such a believing woman with the means at her command is to supply the needs of any widows within her own relationship. This will leave the church finances free to be used to support those who have no other means of support. The first obligation of this believing woman is to those within her own circle. Personal charity cannot effectively be replaced by organizational charity. (Borrow First Timothy) John Phillips on must assist them - That might not be the way it is, but that is the way it ought to be. In our day, disaster has overtaken family life. As Vance Havner said, the automobile took the family out of the home; and television brought the world into the home. As a result of the advent of automobile and television, old-fashioned family life has vanished, taking with it the ideal of being responsible for one's dependents. The stories of a number of widows are told in Scripture, and collectively they make an interesting study. At the judgment seat of Christ, the church and believers will be judged for their treatment of widows, so let us take heed to our roles and responsibilities. (See Exploring the Pastoral Epistles) And the church (ekklesia/ecclesia) must not be burdened (bareo - present imperative with a negative), so that (term of purpose/result) it may assist (eparkeo) those who are widows (chera) indeed (those who are qualified and enrolled widows - 1Ti 5:9) - Paul commands them to stop burdening the church (or don't start). The word bareo is used of financial burdens and refers here to financial support Church funds must be reserved for helping those who have no other means of support. Bruce Barton offers a helpful excursus on Paul and women - This epistle has been attacked frequently as uncharitable toward women. Paul’s limitation on the teaching ministry of women recorded in 1Ti 2:11–15 has often been taken to summarize all that Paul thought and wrote about women in the church. But given the compromised condition of the church in Ephesus, with Timothy and Paul struggling to stem the tide of false teaching, the specific roles, responsibilities, and value given to women are rather remarkable. Male believers were to exemplify the best treatment of women, especially widows. Women themselves were challenged to live full lives, raising children, managing households, caring for others, and being deeply involved in serving ministries. Those who chafe under Paul’s seeming failure to give women “up front exposure” ought to remember that Jesus defined that kind of leadership as the most insignificant by kingdom standards. Hunger for visibility betrays an all too human tendency for personal glory. Women, though often not by choice, have historically taken the different, and better way: “Jesus said to them, ‘The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves’” (Luke 22:25–27 NIV). (Borrow 1 Timothy, 2 Timothy, Titus) Believer (faithful) (4103) pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving.
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Phillips - The local church is not a democracy where action is decided by a majority vote. A democracy might be man's view of the ideal form of government, but God's ideal is an absolute monarchy in which all power rests in the hands of Jesus. In the church, Christ is the Head, and the Holy Spirit is the Executor. The Holy Spirit raises up elders who are to make decisions as He leads and who are to be given honor if they do their tasks well. Thus, the church is to be ruled by men who have been gifted, proven, and appointed by the Holy Spirit. The Ephesian elders were well aware of this fact (Acts 20:17, 20). All elders are to be honored, and those who excel in teaching the Word of God and sound doctrine are to be doubly honored. The reason for the double honor is that God's Word is of supreme importance in the corporate life of a local church. God has magnified His Word even above His own illustrious name (Ps. 138:2). The world might not think so, but no nobler task exists on earth than to make known the Word of God. (See Exploring the Pastoral Epistles) Especially those who work hard (kopiao - present tense - continually) at preaching (logos) and teaching (didaskalia) - "Laboring in the word." So two qualifications for double honor are (1) rule well and (2) work hard at preaching and teaching. The implication is that some elders will not work as hard. Some were laboring or toiling in them to the point of weariness and fatigue and deserved double honor. Teaching is also translated doctrine. Beloved, doctrine is not dry but is absolutely essential for a good "spiritual" diet! Pray for those pastors who do not shy away from teaching sound doctrine for this is the only way to ensure "sound saints!" And because the NT was not yet written and compiled, teaching of sound doctrine was critical to the health of the church (IT STILL IS!) THOUGHT - Dear preaching and teaching elder how long do you take to prepare for you messages? I surveyed a number of pastors I respected several years ago and cannot remember the exact number but it was in the range of 15 hours, some considerably longer. My mother used to say you get what you pay for. If you prepare little, it might not be surprising that the preaching accomplishing little. My son is a busy orthopedic surgeon and prepares 15 hours for his 50 minute Sunday School class and receives no pay for his efforts (at least no pay on earth!). As
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Phillips - Some men's sins are flagrant, requiring no investigation to uncover them. Such sins march ahead of the guilty person to the place of judgment. Other sins are covered up and are not exposed without careful investigation. Some people manage to conceal their guilt all of their lives, but their sins, which follow them as a weasel follows a rabbit, will catch up with them at the judgment seat of Christ. The sin of Simeon and Levi, for example, was flagrant, heralding the need for judgment (Gen. 34:25-31; 49:5-7). The sin of Reuben, however, was concealed, so he mistakenly thought that he had gotten away with it-until it was exposed publicly by Jacob on his deathbed (49:3-4). (See Exploring the Pastoral Epistles)
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Phillips - "Likewise," wrote Paul, "the good works of some are manifest beforehand; and they that are otherwise cannot be hid." We have all known people whose godliness, gifts, and greatness have earned them public recognition in this life. Men flocked to the standard raised by Martin Luther. Queen Mary of Scotland feared John Knox and his preaching more than she feared all of the armies of England. David Livingstone was honored in life and death by an admiring nation. George Müller's funeral closed down Bristol. Millions of people from all walks of life have acknowledged Billy Graham as an evangelist-statesman. Church history books are full of the stories of such people. Paul himself was confident of the reward that awaited him at the judgment seat of Christ (2 Tim. 4:6-8). By the same token, those who have opposed, attacked, and slandered the giants of the faith will one day receive their due reward, as did Shimei in the Old Testament. He cursed David, secretly at first but then openly, and he lived to rue the day (2 Sam. 16:5-13; 19:16-23; 1 Kings 2:8-9, 36-46). Those whose opposition has been secret and treacherous will be exposed openly. (See Exploring the Pastoral Epistles) Concealed (2928) krupto English = crypt, cryptic) is a verb meaning to cover, to hide, to conceal, to keep secret (either protectively or for selfish reasons). To keep something from being seen. In some contexts krupto means to hide so as to keep secret (eg, Lk 19:42). The first use in the Bible (Septuagint) is sad describing when Adam and Eve who had just committed the first sin "heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden." (Ge 3:8,10) In Ge 4:15 because of his sin of murdering Abel Cain cries“Behold, You have driven me this day from the face of the ground; and from Your face I will be hidden (Ge 4:14). In Ge 18:17 we see the first figurative use when God asked "Shall I hide from Abraham what I am about to do?"