1 ทิโมธี 5:9 วิจารณ์

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.

Let not a widow be taken into the number,.... That is, of widows, to be maintained by the church; though some choose to understand these words of the number of such who were made deaconesses, and had the care of the poor widows of the church committed to them; and so the Arabic version renders it, "if a widow be chosen a deaconess"; but the former sense is best, for it appears from Ti1 5:1 that the apostle is still speaking of widows to be relieved: now such were not to be taken under the church's care for relief, under threescore years old: for under this age it might be supposed they would marry, and so not be desolate, but would have husbands to provide for them; or they might be capable of labour, and so of taking care of themselves. The age of sixty years was by the Jews (x) reckoned "old age", but not under. Having been the wife of one man; that is, at one time; for second marriages are not hereby condemned, for this would be to condemn what the apostle elsewhere allows, Rom 7:2. Nor is the sense only, that she should be one who never had more husbands than one at once; for this was not usual for women to have more husbands than one, even where polygamy obtained, or where men had more wives than one: this rather therefore is to be understood of one who had never put away her husband, and married another, which was sometimes done among the Jews; see Mar 10:12, and this being a scandalous practice, the apostle was willing to put a mark of infamy upon it, and exclude such persons who had been guilty of it from the number of widows relieved by the church. (x) Pirke Abot, c. 5. sect. 21.

So far as we can, let us love the opportunity of continence. As soon as it offers itself, let us resolve to accept it, so that what one may not have had the strength to follow in matrimony one may now follow in widowhood. Continence in widowhood transcends the command that has previously been necessary for marriage. How detrimental to faith, how obstructive to holiness, second marriages are. The discipline of the church and the prescription of the apostle also declare this, when he does not permit men twice married to preside over a church. The same is true when he would not grant a widow admittance into an order unless she had been “the wife of one man.”

But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the "sixty years" not merely "single-husbanded "(women)-that is, married women-are at length elected, but "mothers" to boot, yes, and "educators of children; "in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can he tested.

How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.

Not only fornication but also a second marriage excludes someone from office in the church. Anyone twice married may be neither a bishop nor a presbyter nor a deacon nor a widow.

It is not that old age alone makes the widow. Rather the virtues of the widow may become the duties of old age. For she certainly is the more prone to virtue who represses the heat of youth and the impetuous ardor of youthful age, coveting neither the tenderness of a husband nor the abundant delights of children. She rises above one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures nor hope for offspring.

It is possible to be a widow and not be enrolled in the rank of widows, as when a woman has not as yet accepted this way of life.… Paul allows the uncommitted woman to remarry if she so desires. But he strongly admonishes the one who has professed perpetual widowhood to God but then has later gotten married, because she has treated superficially her commitment to God.

He had said, "Let them learn first to show piety at home, and to requite their parents." He had also said, "She that liveth in pleasure is dead whilst she liveth." He had said, "If she provides not for her own she is worse than an infidel." Having mentioned the qualities which not to have would render a woman unworthy to be reckoned among the widows, he now mentions what she ought to have besides. What then? are we to receive her for her years? What merit is there in that? It is not her own doing that she is threescore years old. Therefore he does not speak of her age merely, as, if she has even reached those years, she may not yet, he says, without good works, be reckoned among the number. But why then is he particular about the age? He afterwards assigns a cause not originating with himself, but with the widows themselves.

Choose your "widows not under sixty years of age". Let the deaconess be a pure virgin; or, at the least, a widow who has been but once married, faithful, and well esteemed.

The teaching that a widow should be the wife of only one man is an encouragement to chastity within marriage, not a forbidding of second marriages.

What is being said here applies in particular to the women who are being considered for ordination as deaconesses.

What is said here applies only to the order of widows and not to deaconesses, as some believe.

Let a widow be counted as not less than sixty years old, the wife of one man, well attested for good works, if she has brought up children, if she has hosted strangers, if she has washed the feet of the saints, if she has comforted the afflicted, if she has devoted herself to every good work. Here, Paul also considers age along with other factors, and previously he states the reason, saying that even if the age were sixty years old, without the other conditions being met, it should not be counted. — [OECUMENIUS] They also say that Paul is referring to those designated for widowhood. [end of the excerpt by Oecumenius A f. 172v, B f. 207v; G J. 295v] — — [OECUMENIUS] well attested for good works. Having said generally, "well attested for good works," Paul then proceeds to each particular thing. And he said that the care of children is above. What then, if he has no children? Let him do the rest. [end of the excerpt by Oecumenius] — — [OECUMENIUS] He does not say "if she had children," but "if she has brought them up according to the will of God, if she has led them properly," for this is exceptional. One must understand that this is said concerning widows. [end of the excerpt by Oecumenius G f. 295v] — if she has hosted strangers. Do you see that even here Paul places the benefits to one's own people before those to foreigners? For having said this first. if she has brought up children. Thus it suggests, "She has hosted strangers." if she has washed the feet of the saints. But he will say: I am very poor, and I do not have the means to be host or to assist the afflicted. Does he not say, "Can you not wash the feet of the saints?" Is the ability lacking to pursue good works? For Paul spoke of each of these according to what was available. if she washed the feet of the saints; that is, if she performed the lowest services to the saints without shame. Thus, Clement in the seventh book of Hypotyposes. if she has devoted herself to every good work, that is, she has shared, supplied. For although the ability to act may be lacking, the ability to provide is nevertheless present.

Since above the apostle said that a pleasure-loving woman who does not care for her own household is unworthy to be numbered among the widows, he now teaches us what she must have. In the first place the apostle sets a definite age for her, and indicates the reason for this afterward. However, he does not approve a sixty-year-old woman simply on the basis of age alone, for even such a woman may prove to be unworthy. Then the apostle requires of her a single marriage, as a sign of her dignified honesty and love of chastity.

Above, he taught that widows in the Church must be provided for; here he shows which ones are to be provided for: first, he shows which ones are to be chosen; second, which ones are to be avoided, at but the younger widows. In regard to the first he does three things: first, he shows that they must be chosen according to age; second, by reason of their chastity; third, from having performed good works, at having testimony for her good works. According to age, they must be no less than sixty years of age. But of what choice is he speaking? This can be answered in two ways: in one way, as referring to the election by which she is chosen to preside over the governance of other widows, who are sustained by the Church; some of these are so old that there is no suspicion about their continence: from thirty years old and upward, unto fifty years old (Num 4:25). But the opposite seems to be true, because the Church does the contrary by appointing young women abbesses. The answer is that it is unfortunate that ones so young are appointed abbesses; but yet there is not as much interest shown by the Church to those that are enclosed as to those that are free. Another answer is that he is speaking of the election whereby she is chosen to be sustained by the subsidies granted by the Church; then one who is less than sixty years old should not be chosen, because young women can labor with their hands, just as the Apostle did, who even though he could have lived off the Gospel, chose to labor. But old women are at rest. Furthermore, the widow must be chaste; hence he says, who has been the wife of one husband. For just as it is required that a bishop be the husband of one wife, so an old woman must be the wife of one husband. A Gloss says: this is said because of the sacrament. But this gloss is magisterial and of little value. For the reason does not seem to be drawn from any sacrament, because women do not receive certain sacraments. But he says this on account of firmness, namely, that they have a continual intention to persevere in widowhood. But Jerome in a letter to Ageruntia gives another reason, namely, that with the gentiles it was the custom that in sacrifices to the gods, no woman should preside, if she had two husbands. And therefore, the Apostle declares that those who are nourished by the Church's food should not be less chaste: because you have loved chastity, and after your husband have not known any other (Jdt 15:11); she had lived with her husband seven years from her virginity (Luke 2:56). Consequently, it is a praiseworthy sign of her chastity that she was the wife of one husband.

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.

Taken into the number - Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See on Ti1 5:10 (note). Under threescore years - As it might be supposed that, previously to this age, they might be able to do something towards their own support. See on Ti1 5:10 (note). Having been the wife of one man - Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.

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).

Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Act 9:41. Dorcas herself was such a one. As it was expedient (see on Ti1 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in Ti1 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (Ti1 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, Ti1 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, Ti1 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. TERTULLIAN [On the Veiling of Virgins, 9], HERMAS [Shepherd, 1.2], and CHRYSOSTOM [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (Ti1 5:3-4). wife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on Ti1 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.