1 Timoteo 5:14 Commento

Here the apostle, I. Directs Timothy how to reprove (Ti1 5:1, Ti1 5:2). II. Adverts to widows, both elder and younger (Ti1 5:3-16). III. To elders (Ti1 5:17-19). IV. Treats of public reproof (Ti1 5:20). V. Gives a solemn charge concerning ordination (Ti1 5:21, Ti1 5:22). VI. Refers to his health (Ti1 5:23), and states men's sins to be very different in their effects (Ti1 5:24, Ti1 5:25).

INTRODUCTION TO 1 TIMOTHY 5 In this chapter the apostle lays down rules about the manner of rebuking persons, suitable to their several ages; gives directions concerning widows, both old and young; and instructs Timothy how to behave towards elders in office on different accounts. The rules for giving reproof to old men, as fathers; to young men, as brethren; to elder women, as mothers; and to the younger, as sisters, are in Ti1 5:1. Next follow the directions about taking care of widows, who are to be honoured and maintained by the church, that are widows indeed, Ti1 5:3 not such who have relations that are capable of taking care of them, who ought to do it, and not burden the church; since so to do is an act of piety, a requiting parents for their former care and kindness, and is good and acceptable in the sight of God, Ti1 5:4 but such who are desolate and alone, and have no husbands nor children, nor any to support their wants, but wholly depend on the providence of God, and are constant at the throne of grace crying for help and relief, which shows they are living Christians; whereas such who spend their time in sinful lusts and pleasures, are dead while they live; wherefore if members of churches, with respect to this business, would be blameless, they ought to take care of the former, and reprove the latter, Ti1 5:5. And as for those persons who cast their poor widows upon the church, and will not provide for them, when they are able, they are to be looked upon as deniers of the faith, and to be worse than the Heathens themselves, Ti1 5:8. The qualifications of widows to be taken care of by the church, besides those before mentioned, are, that they be sixty years of age, having been the wife of one man, and well known for their good works, some of which are particularly mentioned, Ti1 5:9 but those who are under the age fixed, and especially are fit for marriage, and the procreation of children, should be rejected, because of their lasciviousness, idleness, tattling, and busying themselves about other people's matters; these, on the contrary, should be directed to marry, bear children, take care of household affairs, and give no occasion to the enemy to reproach and blaspheme; and the rather such advice should be taken, since there had been some sad instances of apostasy in such persons, Ti1 5:11. And then the apostle repeats his order to believers, to take care of their poor widows, who were able to do it themselves, that so the church might not be burdened, and might be able to relieve such as were real and proper objects, Ti1 5:16. And then follow rules with respect to elders in office, as that those that rule well, and labour in the ministry of the word, should be honourably maintained; which is confirmed by a passage of Scripture in the Old Testament, and by a saying of Christ's in the New, Ti1 5:17, that an accusation should not be received against one of such a character, but by two or three witnesses, Ti1 5:19 and that such of them that fell into any notorious sin should be publicly rebuked, in order to make others afraid to sin, Ti1 5:20. And these things the apostle, in the most solemn manner, charges Timothy, in the sight of God, Christ, and the angels, to observe, without partiality, Ti1 5:21. To which he adds, that he would not have him be hastily concerned in the ordination of anyone as an elder, lest he should involve himself in his sin, whereas by acting otherwise he would be free, Ti1 5:22 and then inserts some advice to himself, to take care of his health, Ti1 5:23 and concludes the chapter with observing, on occasion of what he had said, Ti1 5:22 that some men's sins were open, and their characters were easily discerned, and others were private, and such were also the good works of others; which made the case either more easy or more difficult to determine what was to be done; and therefore nothing should be done suddenly and rashly, Ti1 5:24.

I will therefore that the younger women marry,.... Or "the younger" widows rather; and so some copies read; for this is not the apostle's advice to young women in general, though it will suit with them, but with younger widows in particular, of whom he is speaking: bear children; and bring them forth, and feed, and nourish them, and bring them up in a religious way: guide the house; manage domestic affairs, direct, order, or do what is proper to be done for the good of the family; which is much more commendable than to throw themselves upon the church, and live an idle and wanton life, and after that marry: and so give none occasion to the adversary to speak reproachfully; that is, either that Satan, the grand adversary of the saints, might have no opportunity to reproach them, and cast in their teeth their unbecoming walk, or accuse them before the throne; or that any enemy of the Christian religion might have no room nor reason to speak evilly of Christ, his Gospel, truths, and ordinances, on account of the disorderly conversation of any that profess his name; or that the , the great opposer of Christ, the man of sin, and son of perdition, even antichrist, Th2 2:4, might have no handle from hence to speak reproachfully of marriage, and forbid it, under a pretence of sanctity, as Ti1 4:3.

But if anyone dares to call marriage fornication, he again falls into blasphemy against the law and the Lord. For as covetousness is called fornication because it is opposed to contentment with what one possesses, and as idolatry is an abandonment of the one God to embrace many gods, so fornication is apostasy from single marriage to several. For, as we have remarked, the apostle uses the words fornication and adultery in three senses. On this matter the prophet says: "You were sold to your sins." And again: "You were defiled in a foreign land." Here he regards as defilement an association which is bound up with a strange body and not with that which in marriage is bestowed for the purpose of procreation. That is why the apostle also says: "I wish then that the younger women marry, bear children, look after their houses, and give the adversary no occasion for abuse; for some have already turned aside after Satan." And indeed he entirely approves of the man who is husband of one wife, whether he be presbyter, deacon, or layman, if he conducts his marriage unblameably. "For he shall be saved by child-bearing."

"But again, writing to Timotheus, he 'wills the very young (women) to marry, bear children, act the housewife.'" He is (here) directing (his speech) to such as he denotes above-"very young widows," who, after being, "apprehended" in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, "wish to marry, having judgment, because they have rescinded the first faith,"-that (faith), to wit, by which they were "found" in widowhood, and, after professing it, do not persevere.

It is likely that many widows at that time had lived more recklessly and arrogantly after the death of their husbands, as if freed from some constraining tyranny of their husbands over them; and so some earn a bad reputation for themselves because of their audacity. Drawing them away from this ruinous freedom, Paul leads them back to their former yoke. He says that if a widow intends to secretly cheapen and dishonor herself, it is much better to marry and "give our enemies no occasion to speak ill of us." Thus, because he did not want to furnish opportunities for rebuke or want the widow to live the wanton life of a harlot, he permitted second marriages.

"I will therefore," he says, (since they themselves wish it,) "that the younger widows marry, bear children, guide the house." This course is at least preferable to the other. They ought indeed to be concerned for the things of God, they ought to preserve their faith. But since they do not this, it is better to avoid a worse course. God is not dishonored by their marrying again, and they do not fall into those practices, which have been censured. From such a widowhood, no good could arise, but good may come out of this marriage. Hence the women will be able to correct that indolence and vanity of mind. But why, since some have fallen away, does he not say that much care is to be taken of them, that they may not fall into the error he has mentioned? Why has he commanded them to marry? Because marriage is not forbidden, and it is a safeguard to them. Wherefore he adds, that they "give none occasion," or handle, "to the adversary to speak reproachfully."

Therefore, I wish the younger women to marry, bear children, manage the household, and give no opportunity to the adversary to have a cause for slander. For already some have turned aside after Satan. The good aspect was that, once the widows were instructed, they should not abandon Christ nor reject their initial faith. But since they do this, let them marry, and let them not pledge themselves to Christ, and so let them marry. The former is blameless, the latter is unholy. For their arrogance and looseness of conduct are thus restrained, at least by greater affliction and concern. and give no opportunity to the adversary. For if they marry correctly, not engaged to Christ beforehand, they will not expose themselves to the occasion of being slandered. Paul did not command them to live without fear in marrying, but that, pressed by cares, they should look to live modestly. For already some have turned aside after Satan. But why then did you pay such great attention to these things, and even more to those concerning the virgins? Because they, Paul says, gave occasion, turning away after Satan. For he says this not that there are no younger widows, but because he feared lest he might reject Christ.

Especially, he says, I desired that they not break their vows. Since they themselves desire marriage, I too, condescending to them, want this. For it is better for them to "manage the house," that is, to have care for their own household and bear the labors and concerns of it, than to go about from house to house, chattering and spending time in idleness. Having said "bear children," the apostle showed that one should enter into marriage for the sake of childbearing, so as to bring many to God.

Since he said: "that they manage the house," lest it seem that he gives them freedom to indulge in worldly pleasures, he added: "give no occasion to the adversary for slander." Take care of the house in such a way, he says, that you do not harm the soul. Moreover, here the apostle very clearly indicates the purpose for which he makes such a concession to young widows. It is so that, he says, the devil may not be given occasion to mock them if, having become brides of Christ, they then, due to the inconstancy natural to youth, fall into impure deeds. For this reason I lead them under the yoke of marriage, so that, having neither time nor leisure, they may have no opportunity to commit a heap of the aforementioned wicked deeds.

Then when he says, I will, therefore, that the younger should marry, he shows what they should apply themselves to, namely, that they marry: first, he gives his teaching; second, the reason, at for some. He says, therefore: I will, therefore, that the younger, namely, widows, should marry. But this seems to be contrary to what he says in 1 Corinthians: but I say to the widows: it is good for them, if they so continue (1 Cor 7:8). Therefore, he should have said, I will that they continue in their state. I answer with Jerome that in that passage from 1 Corinthians the Apostle was describing what should be one's principle intention; but each one has his own gift from God. That is why he continues: it is better to marry than to burn. Therefore, one must be careful to learn what case he has in mind, because in this case his aim is that they not make their first faith void; consequently, in saying, I will, he does not have in mind the primary aim. Bear children, and not kill them secretly by abortion: yet she shall be saved through childbearing, if she continue in the faith (1 Tim 2:15); be mistresses of families, namely, be kept busy and not be gadabouts from house to house. And I will also that they give no occasion to the adversary, i.e., to the Devil or the gentile, to speak evil, i.e., enable them to malign the Church of God. On this note he ends his description of the life that widows should lead, namely, that they should so live that they not provoke others to lewdness: for so is the will of God, that by doing well you may put to silence the ignorance of foolish men (1 Pet 2:15).

Rules to be observed in giving reproofs to the old and to the young, Ti1 5:1, Ti1 5:2. Directions concerning widows, Ti1 5:3-16. Of elders that rule well, Ti1 5:17, Ti1 5:18. How to proceed against elders when accused, and against notorious offenders, Ti1 5:10-21. Directions concerning imposition of hands, Ti1 5:22. Concerning Timothy's health, Ti1 5:23. Reasons why no person should be hastily appointed to sacred offices, Ti1 5:24, Ti1 5:25.

I will therefore that the younger women marry - As the preceding discourse has been about the younger widows, and this is an inference from it; it is most evident that by the younger women the apostle means the young widows. These he considers unfit for the office of the female diaconate, and therefore wills them to marry, educate children, and give themselves wholly up to domestic affairs. Here the apostle, so far from forbidding second marriages, positively enjoins or at least recommends them. And what man of sense could have done otherwise in the cases he mentions? It is no sin in any case to marry, bear children, and take care of a family; but it is a sin in every case to be idle persons, gadders about, tattlers, busybodies, sifting out and detailing family secrets, etc., etc. The good sentiment, put by an able poet and pious divine into the mouths of little children, cannot be ill applied to multitudes of women, mothers, and grandmothers: - "See how the little busy bee Improves each shining hour, And gathers honey all the day From every opening flower! In works of labor or of skill, We should be busy too; For Satan finds some mischief, still, For idle hands to do." Dr. Watts. The adversary - Any person, whether Jew or Gentile, who might be watching for an occasion to reproach, through the misconduct of its professors, the cause of Christianity.

GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25) an elder--in age; probably not an elder in the ministry; these latter are not mentioned till Ti1 5:17, "the elders that rule." Compare Act 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (Ti1 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. Rebuke not--literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in Ti2 4:2. entreat--exhort. as brethren--and therefore equals; not lording it over them (Pe1 5:1-3).

younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in Ti1 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [CHRYSOSTOM]. bear children-- (Ti1 2:15); thus gaining one of the qualifications (Ti1 5:10) for being afterwards a presbyteress widow, should Providence so ordain it. guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man (Ti1 2:12). give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians. the adversary--of Christianity, Jew or Gentile. Phi 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (Ti1 5:15). to speak reproachfully--literally, "for the sake of reproach" (Ti1 3:7; Ti1 6:1; Tit 2:5, Tit 2:10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [BENGEL].