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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Here the apostle, I. Directs Timothy how to reprove, ver. 1, 2. II. Adverts to widows, both elder and younger, ver. 3-16. III. To elders, ver. 17-19. IV. Treats of public reproof, ver. 20. V. Gives a solemn charge concerning ordination, ver. 21, 22. VI. Refers to his health (ver. 23), and states men's sins to be very different in their effects, ver. 24, 25.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter 1 Tim. 5 embraces the following subjects:
(1) The proper method of admonition when others err - to wit, an aged man should be entreated as a father, younger men as brethren, the aged women as mothers, and the younger with the pure feelings which one has for a sister; Ti1 5:1-2.
(2) instructions respecting the proper treatment of widows; Ti1 5:3-16.
(a) Those who were true widows were to be regarded with honor and respect.
(b) Who sustained this character; Ti1 5:4-7. Those who had evinced piety at home in taking charge of those who were dependent on them, and who were steady in their devotions. No one was to be received into this number who was not of the age of sixty, who had been married to more than one man, and who had not given evidence in all the duties of domestic fidelity and charity, that she was imbued with the spirit of religion; Ti1 5:9-10.
(c) Those who were young were not to be admitted into this class; Ti1 5:11-15. The reasons given are, that they would marry again, or that they would be idle, and would be intermeddlers in the affairs of others. It was better, therefore, that they should marry, and have charge of a family of their own; Ti1 5:14-15.
(d) The duty of the individual members of the church to sustain helpless and dependent widows, if they had such among their relations; Ti1 5:16. In these verses Ti1 5:3-16 it is evident that the apostle had his eye on a class of widows that sustained some such relation to other females as the elders did to the whole church. They were aged women to whom was entrusted the superintendence of the females of the church - probably because from the customs then pRev_alent, men had much less liberty of access to the other sex, and much less freedom of contact was allowable, than now.
(3) the duty of supporting and honoring those who ruled in the church; Ti1 5:17-18.
(4) the suitable guarding of the rights of the elders in the church. No accusation was to be received, unless it was sustained by two or three witnesses; Ti1 5:19.
(5) no one who was guilty was to be spared. All who sinned were to be publicly rebuked; Ti1 5:20
(6) A solemn charge is given to Timothy to keep these commandments; Ti1 5:21.
(7) the statement of his duty not to ordain any person rashly or hastily to the sacred office; Ti1 5:22.
(8) to guard his health; Ti1 5:23.
(9) a declaration respecting sin - that sometimes it is open beforehand, and sometimes it is concealed until it is Rev_ealed at the judgment, closes the chapter; Ti1 5:24-25. The design of this closing statement seems to be, to show Timothy that he should not judge people by appearances, but that he should evince great caution in forming his estimate of their character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ti1 5:1, Rules to be observed in reproving; Ti1 5:3, Of widows; Ti1 5:17, Of elders; Ti1 5:23, A precept for Timothy's health; Ti1 5:24, Some men's sins go before unto judgment, and some men's follow after.
Geneva 1599
Rebuke (1) not an elder, but intreat [him] as a father; [and] the younger men as brethren;
(1) Of giving personal reprehensions appropriately, according to the degrees of ages and gender.
John Gill
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.
John Wesley
Rebuke not - Considering your own youth, with such a severity as would otherwise be proper.
Robert Jamieson, A. R. Fausset and David Brown
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 Acts 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 (1Pet 5:1-3).
5:15:1: Զծերն՝ մի՛ պատուհասիցես, այլ մխիթարեսջի՛ր իբրեւ զհա՛յր. զերիտասարդս իբրեւ զեղբա՛րս[4933], [4933] Ոմանք. Մի՛ պատուհասեսցես։
1 Ծերին խստութեամբ մի՛ յանդիմանի՛ր, այլ յորդորի՛ր որպէս քո հայրը. երիտասարդներին յորդորի՛ր որպէս եղբայրներ,
5 Ծերը սաստիկ մի՛ յանդիմաներ, հապա հօր մը պէս յորդորէ զանիկա. երիտասարդները՝ եղբայրներու պէս,
Զծերն մի՛ պատուհասիցես, այլ մխիթարեսջիր իբրեւ զհայր. զերիտասարդս` իբրեւ զեղբարս:

5:1: Զծերն՝ մի՛ պատուհասիցես, այլ մխիթարեսջի՛ր իբրեւ զհա՛յր. զերիտասարդս իբրեւ զեղբա՛րս[4933],
[4933] Ոմանք. Մի՛ պատուհասեսցես։
1 Ծերին խստութեամբ մի՛ յանդիմանի՛ր, այլ յորդորի՛ր որպէս քո հայրը. երիտասարդներին յորդորի՛ր որպէս եղբայրներ,
5 Ծերը սաստիկ մի՛ յանդիմաներ, հապա հօր մը պէս յորդորէ զանիկա. երիտասարդները՝ եղբայրներու պէս,
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Старца не укоряй, но увещевай, как отца; младших, как братьев;
5:1  πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς,
5:1. Πρεσβυτέρῳ (Unto-more-eldered) μὴ (lest) ἐπιπλήξῃς, (thou-might-have-smitten-upon,"ἀλλὰ (other) παρακάλει (thou-should-call-beside-unto) ὡς (as) πατέρα, (to-a-father," νεωτέρους ( to-more-new ) ὡς (as) ἀδελφούς , ( to-brethrened ,"
5:1. seniorem ne increpaveris sed obsecra ut patrem iuvenes ut fratresAn ancient man rebuke not, but entreat him as a father: young men, as brethren:
1. Rebuke not an elder, but exhort him as a father; the younger men as brethren:
Rebuke not an elder, but intreat [him] as a father; [and] the younger men as brethren:

1: Старца не укоряй, но увещевай, как отца; младших, как братьев;
5:1  πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς,
5:1. seniorem ne increpaveris sed obsecra ut patrem iuvenes ut fratres
An ancient man rebuke not, but entreat him as a father: young men, as brethren:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: С каждой группой и состоянием верующих нужно действовать по-разному. Старого человека не нужно укорять, т. е. выговаривать ему слишком резко. Что здесь разумеется действительно старый возраст человека, а не положение человека как пресвитера (по-греч. здесь поставлено слово presbuteroi), это видно из того, что этому определению далее противополагаются термины, означающие именно возрасты (старицы, молодые). Тимофей был молод, поэтому ему не трудно было говорить со старцем как с отцом своим.

Со всякою чистотою. В отношении к молодым женщинам Тимофей должен быть свободен от всяких пожеланий.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Directions Concerning Reproofs.A. D. 64.
1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren; 2 The elder women as mothers; the younger as sisters, with all purity.

Here the apostle gives rules to Timothy, and in him to other ministers, in reproving. Ministers are reprovers by office; it is a part, though the least pleasing part, of their office; they are to preach the word, to reprove and rebuke, 2 Tim. iv. 2. A great difference is to be made in our reproofs, according to the age, quality, and other circumstances, of the persons rebuked; thus, and elder in age or office must be entreated as a father; on some have compassion, making a difference, Jude 22. Now the rule is, 1. To be very tender in rebuking elders--elders in age, elders by office. Respect must be had to the dignity of their years and place, and therefore they must not be rebuked sharply nor magisterially; but Timothy himself, though an evangelist, must entreat them as fathers, for this would be the likeliest way to work upon them, and to win upon them. 2. The younger must be rebuked as brethren, with love and tenderness; not as desirous, to spy faults or pick quarrels, but as being willing to make the best of them. There is need of a great deal of meekness in reproving those who deserve reproof. 3. The elder women must be reproved, when there is occasion, as mothers. Hos. ii. 2, Plead with your mother, plead. 4. The younger women must be reproved, but reproved as sisters, with all purity. If Timothy, so mortified a man to this world and to the flesh and lusts of it, had need of such a caution as this, much more have we.
Adam Clarke: Commentary on the Bible - 1831
5:1: Rebuke not an elder - That is, an elderly person; for the word πρεσβυτερος is here taken in its natural sense, and signifies one advanced in years. At Ti1 5:17, it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word επιπληξῃς signifies, do not smite; i.e. do not treat them harshly, nor with magisterial austerity.
The younger men as brethren - Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them as thou oughtest to feel for thy own brethren.
Albert Barnes: Notes on the Bible - 1834
5:1: Rebuke not an elder - The word "elder" here is not used in the sense in which it often is, to denote an officer of the church, a presbyter, but in its proper and usual sense, to denote an aged man. This is evident, because the apostle immediately mentions in contradistinction from the elder, "the younger men," where it cannot be supposed that he refers to them as officers. The command to treat the "elder" as a "father," also shows the same thing. By the direction not to rebuke, it is not to be supposed that the minister of the gospel is not to admonish the aged, or that he is not to show them their sins when they go astray, but that he is to do this as he would to a father. He is not to assume a harsh, dictatorial, and denunciatory manner. The precepts of religion always respect the proprieties of life, and never allow us to transgress them, even when the object is to reclaim a soul from error, and to save one who is wandering. Besides, when this is the aim, it will always be most certainly accomplished by observing the respect due to others on account of office, relation, rank, or age.
But entreat him as a father - As you would a father. That is, do not harshly denounce him. Endeavor to persuade him to lead a more holy life. One of the things for which the ancients were remarkable above most of the moderns, and for which the Orientals are still distinguished, was respect for age. Few things are enjoined with more explicitness and emphasis in the Bible than this; Lev 19:32; Job 29; Pro 20:20; Pro 30:17; compare Dan 7:9-10; Rev 1:14-15. The apostle would have Timothy, and, for the same reason, every other minister of the gospel, a model of this virtue.
And the younger men as brethren - That is, treat them as you would your own brothers. Do not consider them as aliens, strangers, or enemies, but entertain toward them, even when they go astray, the kindly feelings of a brother. This refers more particularly to his private conversation with them, and to his personal efforts to reclaim them when they had fallen into sin. When these efforts were ineffectual, and they sinned openly, he was to "rebuke them before all" Ti1 5:20, that others might be deterred from following their example.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Rebuke: Ti1 5:19, Ti1 5:20; Lev 19:32; Deu 33:9; Gal 2:11-14
an elder: Ti1 5:17; Act 14:23, Act 15:4, Act 15:6, Act 20:17; Tit 1:5, Tit 1:6; Jam 5:14; Pe1 5:1; Jo2 1:1; Jo3 1:1; Rev 4:4
entreat: Rom 13:7; Gal 6:1; Ti2 2:24, Ti2 2:25; Plm 1:9, Plm 1:10; Jam 3:17; Pe1 5:5, Pe1 5:6
as brethren: Mat 18:15-17, Mat 23:8
John Gill
Rebuke not an elder,.... By whom is meant, not an elder in office, but in age; for elders by office are afterwards spoken of, and particular rules concerning them are given, Ti1 5:17. Besides, an elder is here opposed, not to a private member of a church, but to young men in age; and the apostle is here giving rules to be observed in rebuking members of churches, according to their different age and sex, and not according to their office and station; and this sense is confirmed by a parallel text in Tit 2:2. Now an ancient man, a member of a church, is not to be rebuked in a sharp and severe way; the word here used signifies to smite or strike; and so the Arabic version renders it, "do not strike an elder"; meaning not with the hand, but with the tongue, giving hard words, which are as heavy blows; reproof is a smiting, and there is a gentle and a sharp one, Ps 141:4. It is with the former, and not the latter, that man in years is to be reproved, when he is in a fault, whether with respect to doctrine or practice, as such persons may be as well as younger ones; and when they are observed to err, they should not be roughly and sharply dealt with:
but entreat him as a father; as a child should entreat a father, when he is going out of the way; give him honour and respect, fear and reverence, and persuade him to desist; entreat and beseech him to return to the right path of truth and holiness; use him as a father in Christ, that has known him that is from the beginning, and as of long standing in the church: this must be understood of lesser crimes, and not of atrocious and flagitious ones, obstinately continued in, to the great scandal of religion, and dishonour of the Gospel; for then severer methods must be used; see Is 45:20. But though this is the sense of the passage, yet the argument from hence is strong, that if an elder in years, a private member, who is ancient, and in a fault, is not to be roughly used, but gently entreated, then much more an elder in office.
And the younger men as brethren; the Syriac, Arabic, and Ethiopic versions read, "as thy brethren". Timothy was a young man himself; and as he was to consider an elderly man as his father, and use him accordingly; so he was to consider young men as equal with him, at least in age, and take the more freedom with them, in reproving them for their faults, and use somewhat more authority with them; and yet consider them as brethren in Christ, and reprove them in a brotherly way, and with brotherly love.
5:25:2: զպառաւունս իբրեւ զմա՛րս, զմանկամարդս իբրեւ զքո՛րս, ա՛մենայն սրբութեամբ։
2 պառաւներին՝ որպէս մայրեր, դեռատի կանանց՝ որպէս քոյրեր, կատարեալ մաքրութեամբ:
2 Պառաւները՝ մայրերու պէս, դեռահասակ կիները՝ քոյրերու պէս ամէն կերպ մաքրութիւնով։
զպառաւունս` իբրեւ զմարս, զմանկամարդս` իբրեւ զքորս ամենայն սրբութեամբ:

5:2: զպառաւունս իբրեւ զմա՛րս, զմանկամարդս իբրեւ զքո՛րս, ա՛մենայն սրբութեամբ։
2 պառաւներին՝ որպէս մայրեր, դեռատի կանանց՝ որպէս քոյրեր, կատարեալ մաքրութեամբ:
2 Պառաւները՝ մայրերու պէս, դեռահասակ կիները՝ քոյրերու պէս ամէն կերպ մաքրութիւնով։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: стариц, как матерей; молодых, как сестер, со всякою чистотою.
5:2  πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ.
5:2. πρεσβυτέρας ( to-more-eldered ) ὡς (as) μητέρας, (to-mothers," νεωτέρας ( to-more-new ) ὡς (as) ἀδελφὰς ( to-brethrened ,"ἐν (in) πάσῃ (unto-all) ἁγνίᾳ. (unto-a-purifying-unto)
5:2. anus ut matres iuvenculas ut sorores in omni castitateOld women, as mothers: young women, as sisters, in all chastity.
2. the elder women as mothers; the younger as sisters, in all purity.
The elder women as mothers; the younger as sisters, with all purity:

2: стариц, как матерей; молодых, как сестер, со всякою чистотою.
5:2  πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ.
5:2. anus ut matres iuvenculas ut sorores in omni castitate
Old women, as mothers: young women, as sisters, in all chastity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
5:2: The elder women as mothers - Treating them with the respect due to their age.
The younger as sisters - Feel for every member of the Church, old and young, male and female; consider them as fathers, mothers, brothers, and sisters; treat them all with gentleness; and labor to keep them in, not to expel them from, the Church.
With all purity - Εν πασῃ ἁγνειᾳ· With all chastity. See the note on Ti1 4:12.
There are some who seem to take a barbarous pleasure in expelling members from, the Church. They should be continued in as long as possible; while they are in the Church - under its ordinances and discipline, there is some hope that their errors may be corrected; but when once driven out again into the world, that hope must necessarily become extinct. As judgment is God's strange work, so excommunication should be the strange, the last, and the most reluctantly performed work of every Christian minister.
Albert Barnes: Notes on the Bible - 1834
5:2: The elder women as mothers - Showing still the same respect for age, and for the proprieties of life. No son who had proper feelings would rebuke his own mother with severity. Let the minister of religion evince the same feelings if he is called to address a "mother in Israel" who has erred.
The younger as sisters - With the feelings which you have toward a sister. The tender love which one has for a beloved sister would always keep him from using harsh and severe language. The same mildness, gentleness, and affection should be used toward a sister in the church.
With all purity - Nothing could be more characteristic of Paul's manner than this injunction; nothing could show a deeper acquaintance with human nature. He knew the danger which would beset a youthful minister of the gospel when it was his duty to admonish and entreat a youthful female; he knew, too, the scandal to which he might be exposed if, in the performance of the necessary duties of his office, there should be the slightest departure from purity and propriety. He was therefore to guard his heart with more than common vigilance in such circumstances, and was to indulge in no word, or look, or action, which could by any possibility be construed as manifesting an improper state of feeling. On nothing else do the fair character and usefulness of a youthful minister more depend, than on the observance of this precept. Nowhere else does he more need the grace of the Lord Jesus, and the exercise of prudence, and the manifestation of incorruptible integrity, than in the performance of this duty. A youthful minister who fails here, can never recover the perfect purity of an unsullied reputation, and never in subsequent life be wholly free from suspicion; compare notes, Mat 5:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: elder: Ti1 5:3; Mat 12:50; Joh 19:26, Joh 19:27
with: Ti1 4:12; Phi 4:8; Th1 5:22; Ti2 2:22
John Gill
The elder women as mothers,.... When they offend in any point, they are to be reasoned, and argued, and pleaded with, as children should with their mothers; see Hos 2:2 and are to be considered as mothers in Israel, and to be treated with great tenderness and respect.
The younger as sisters; using the freedom as a brother may with a sister; and considering them as sisters in Christ, and in a way becoming the relation, tell them their faults freely and privately, but
with all purity: in such manner as to preserve chastity in looks, in words, and actions.
Robert Jamieson, A. R. Fausset and David Brown
with all purity--respectful treatment of the other sex will promote "purity."
5:35:3: Զայրիս պատուեա՛ որ ստոյգ այրիքն իցեն[4934]։ [4934] Ոսկան. Այրիք իցեն։
3 Յարգի՛ր այն այրիներին, որ իսկապէս այրիներ են:
3 Որբեւայրիները պատուէ՝ անոնք որ ճշմարտապէս որբեւայրի են։
Զայրիս պատուեա որ ստոյգ այրիքն իցեն:

5:3: Զայրիս պատուեա՛ որ ստոյգ այրիքն իցեն[4934]։
[4934] Ոսկան. Այրիք իցեն։
3 Յարգի՛ր այն այրիներին, որ իսկապէս այրիներ են:
3 Որբեւայրիները պատուէ՝ անոնք որ ճշմարտապէս որբեւայրի են։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Вдовиц почитай, истинных вдовиц.
5:3  χήρας τίμα τὰς ὄντως χήρας.
5:3. Χήρας ( To-bereaved ) τίμα (thou-should-valuate-unto) τὰς (to-the-ones) ὄντως (unto-being) χήρας . ( to-bereaved )
5:3. viduas honora quae vere viduae suntHonour widows that are widows indeed.
3. Honour widows that are widows indeed.
Honour widows that are widows indeed:

3: Вдовиц почитай, истинных вдовиц.
5:3  χήρας τίμα τὰς ὄντως χήρας.
5:3. viduas honora quae vere viduae sunt
Honour widows that are widows indeed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-7: Немало забот доставляли апостольской церкви вдовы, которых в те опасные для христианства времена было довольно большое число. Тимофей должен их почитать, т. е. с уважением относиться к ним и помогать им из церковных средств. Но только это должны быть "истинные вдовицы", т. е. женщины, оставшиеся по смерти мужей совершенно одинокими. Есть вдовы другого рода - имеющие детей или внучат: те, конечно, должны получать пособие от этих последних и не обременять собою церковной кассы.

Они прежде пусть учатся... Апостол говорит не о детях и внуках, а о самих вдовах (Иоанн Златоуст, Феодорит и др.) и вместо "пусть учатся" лучше читать: "пусть учится" (manqanetw).

Почитать свою семью - точнее: заботиться, чтобы дети или внуки приобретали благочестивые навыки (eusebein) и возрастали в почтении к предкам (t. progonoiV - по-русски неточно: родителям.)

Иное дело вдовица в истинном смысле этого слова (ст. 5): она, не имея детей или внуков, будучи вполне одинокой, конечно возложит всю надежду только на Бога и будет стоять вдали от практической домашней работы, все свое время посвящать молитве и благочестивым подвигам. Если же она предается сластолюбивой жизни вместо благочестия, то этим ясно покажет, что она - только по имени христианка и причастница новой лучшей жизни: на самом деле она - духовно мертвый человек (ср. Отк. III:1). Тимофей должен постоянно внушать вдовам мысль об этом, чтобы они не служили предметом нареканий, главным образом со стороны лиц, не принадлежащих к Церкви (ср. 1Пет. III:16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Directions Concerning Widows.A. D. 64.
3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God. 5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, that they may be blameless. 8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. 11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12 Having damnation, because they have cast off their first faith. 13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15 For some are already turned aside after Satan. 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.

Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Acts vi. 1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.

I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, v. 5, 6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer. xlix. 11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luke ii. 37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (v. 6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.

II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (v. 4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So v. 16. This is called showing piety at home (v. 4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Matt. xv. 5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, &c. He speaks of this again (v. 8), If any provide not for his own, &c. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (v. 16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.

III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.

IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (v. 11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev. ii. 4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (v. 14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, &c., v. 13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, &c., v. 14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, v. 15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.
Adam Clarke: Commentary on the Bible - 1831
5:3: Honor widows that are widows indeed - One meaning of the word τιμαω, to honor, is to support, sustain, etc., Mat 15:4, Mat 15:5; and here it is most obviously to be taken in this sense. Provide for those widows especially which are widows indeed - persons truly destitute, being aged and helpless, and having neither children nor friends to take care of them, and who behave as becometh their destitute state. But see the note on Ti1 5:10.
Albert Barnes: Notes on the Bible - 1834
5:3: Honour widows - The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were entrusted with the performance of certain duties toward the other female members, see Ti1 5:9. It is to be remembered that the contact of the sexes was much more circumscribed in Oriental countries than it is among us; that access to the female members of the church would be much less free than it is now, and that consequently there might have been a special propriety in entrusting the duty of watching over the younger among them to the more aged. This duty would be naturally entrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were entrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, see the notes on Rom 16:1.
That are widows indeed - Who are truly widows. We associate with the word "widow," commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood - a poor and dependent condition; care and solicitude; sadness and sorrow. This idea is implied in the use of the word employed here - χήρα chē ra - which means properly one who is "bereaved," (from the adjective χήρος chē ros, "bereaved"), and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in Ti1 5:4-5, Ti1 5:9-10. He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence; Ti1 5:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Honour: Ti1 5:2, Ti1 5:17; Exo 20:12; Mat 15:6; Th1 2:6; Pe1 2:17, Pe1 3:7
widows: Ti1 5:9; Deu 10:18, Deu 14:29, Deu 16:11, Deu 16:14, Deu 27:19; Job 29:13, Job 31:16; Psa 68:5; Psa 94:6, Psa 146:9; Jer 49:11; Mat 23:14; Luk 7:12; Act 6:1, Act 9:39; Jam 1:27
indeed: Ti1 5:4, Ti1 5:5, Ti1 5:9-11, Ti1 5:16; Luk 2:37; Joh 1:47
Geneva 1599
(2) (a) Honour widows that are widows indeed.
(2) The apostle gives these rules concerning the care of widows.
(a) Have care of those widows who have need of help.
John Gill
Honour widows that are widows indeed. Who those are, see in Ti1 1:5. The honour to be given them is not a putting of them into the office of a deaconess, in the church; which office, some think, is referred to in Acts 6:1, and did obtain in some of the primitive churches; and it might be that some of these widows, the apostle here and hereafter speaks of, might be preferred to the rest, and be set over them, and have the care of such, who were more infirm; but then this could only be the case of some, whereas the honour here spoken of is what is to be given to all that are really widows; and therefore rather regards some external honour and respect to be shown them, by words and actions; and especially it designs an honourable provision for them, and maintenance of them; in which sense the word is used in Ti1 5:17. So, with the Jews, giving gifts to persons, and making presents to them, is called honour. When Manoah asked the angel's name, that he might do him honour, when his saying came to pass, Judg 13:17 the sense, according to them, is (q),
"that I may inquire in what place I may find thee, when thy prophecy is fulfilled, and give thee "a gift"; for there is no honour but what signifies a gift, as it is said, Num 22:17, "honouring I will honour thee".''
So giving gifts to the poor, or providing for their maintenance, is doing them honour; and that this is the sense here, appears by what follows in the context.
(q) Bemidbar Rabba, sect. 10. fol. 199. 4.
John Wesley
Honour - That is, maintain out of the public stock.
Robert Jamieson, A. R. Fausset and David Brown
Honour--by setting on the church roll, as fit objects of charitable sustenance (Ti1 5:9, Ti1 5:17-18; Acts 6:1). So "honor" is used for support with necessaries (Mt 15:4, Mt 15:6; Acts 28:10).
widows indeed-- (Ti1 5:16). Those really desolate; not like those (Ti1 5:4) having children or relations answerable for their support, nor like those (in Ti1 5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (Ti1 5:5). Care for widows was transferred from the Jewish economy to the Christian (Deut 14:29; Deut 16:11; Deut 24:17, Deut 24:19).
5:45:4: Ապա թէ ոք այրի՝ որդիս եւ թոռունս ունիցի, ուսանիցին՝ նախ իւրեա՛նց տանց բարի առնել, եւ զփոխարէնսն հատուցանել ծնողացն. զի ա՛յն է բարի՝ եւ ընդունելի առաջի Աստուծոյ[4935]։ [4935] Յօրինակին. Ուսուցանիցին՝ նախ իւ՛՛։ Ոսկան. Բարիս առնել։ Ոմանք. Եւ զփոխարէնս հա՛՛։
4 Իսկ եթէ մի այրի որդիներ եւ թոռներ ունի, նախ նրանք թող սովորեն իրենց տան հանդէպ բարի վերաբերմունք ցոյց տալ եւ իրենց ծնողների արածի փոխարէն նրանց հատուցել, որովհետեւ ա՛յն է բարին եւ ընդունելին Աստծու առաջ:
4 Իսկ եթէ որբեւայրի մը զաւակներ կամ թոռներ ունի, թող անոնք առաջ սորվին իրենց տանը մէջ որդիական գութ ցուցնել ու փոխարէն հատուցանել իրենց ծնողներուն. վասն զի ա՛յն է բարին եւ ընդունելին Աստուծոյ առջեւ։
Ապա թէ ոք այրի որդիս եւ թոռունս ունիցի, ուսանիցին նախ իւրեանց տանց բարի առնել, եւ զփոխարէնն հատուցանել ծնողացն. զի այն է բարի եւ ընդունելի առաջի Աստուծոյ:

5:4: Ապա թէ ոք այրի՝ որդիս եւ թոռունս ունիցի, ուսանիցին՝ նախ իւրեա՛նց տանց բարի առնել, եւ զփոխարէնսն հատուցանել ծնողացն. զի ա՛յն է բարի՝ եւ ընդունելի առաջի Աստուծոյ[4935]։
[4935] Յօրինակին. Ուսուցանիցին՝ նախ իւ՛՛։ Ոսկան. Բարիս առնել։ Ոմանք. Եւ զփոխարէնս հա՛՛։
4 Իսկ եթէ մի այրի որդիներ եւ թոռներ ունի, նախ նրանք թող սովորեն իրենց տան հանդէպ բարի վերաբերմունք ցոյց տալ եւ իրենց ծնողների արածի փոխարէն նրանց հատուցել, որովհետեւ ա՛յն է բարին եւ ընդունելին Աստծու առաջ:
4 Իսկ եթէ որբեւայրի մը զաւակներ կամ թոռներ ունի, թող անոնք առաջ սորվին իրենց տանը մէջ որդիական գութ ցուցնել ու փոխարէն հատուցանել իրենց ծնողներուն. վասն զի ա՛յն է բարին եւ ընդունելին Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Если же какая вдовица имеет детей или внучат, то они прежде пусть учатся почитать свою семью и воздавать должное родителям, ибо сие угодно Богу.
5:4  εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ.
5:4. εἰ (If) δέ (moreover) τις (a-one) χήρα (bereaved) τέκνα (to-producees) ἢ (or) ἔκγονα ( to-became-out ) ἔχει, (it-holdeth,"μανθανέτωσαν (they-should-learn) πρῶτον (to-most-before) τὸν (to-the-one) ἴδιον (to-private-belonged) οἶκον (to-a-house) εὐσεβεῖν (to-goodly-revere-unto) καὶ (and) ἀμοιβὰς (to-exchangings) ἀποδιδόναι (to-give-off) τοῖς (unto-the-ones) προγόνοις , ( unto-became-before ,"τοῦτο (the-one-this) γάρ (therefore) ἐστιν (it-be) ἀπόδεκτον (receivable-off) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
5:4. si qua autem vidua filios aut nepotes habet discant primum domum suam regere et mutuam vicem reddere parentibus hoc enim acceptum est coram DeoBut if any widow have children or grandchildren, let her learn first to govern her own house and to make a return of duty to her parents; for this is acceptable before God.
4. But if any widow hath children or grandchildren, let them learn first to shew piety towards their own family, and to requite their parents: for this is acceptable in the sight of God.
But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God:

4: Если же какая вдовица имеет детей или внучат, то они прежде пусть учатся почитать свою семью и воздавать должное родителям, ибо сие угодно Богу.
5:4  εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ.
5:4. si qua autem vidua filios aut nepotes habet discant primum domum suam regere et mutuam vicem reddere parentibus hoc enim acceptum est coram Deo
But if any widow have children or grandchildren, let her learn first to govern her own house and to make a return of duty to her parents; for this is acceptable before God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:4: But if any widow have children or nephews - This shows that widows indeed are those that have neither children nor nephews, i.e. no relatives that either will or can help them, or no near relatives alive.
Let them learn first to show piety at home - Let these children and nephews provide for their aged or helpless parents or relatives, and not burden the Church with them while they are able to support them.
And to requite their parents - Και αμοιβας αποδιδοναι τοις προγονοις· Let them learn to give benefit for benefit. Your parents supported and nourished you when you were young and helpless; you ought therefore to support them when they are old and destitute. This is called showing piety; and there is doubtless an allusion to the fifth commandment: Honour thy father and thy mother - provide for them in their old age and afflictions; God commands this.
Albert Barnes: Notes on the Bible - 1834
5:4: But if any widow have children - Who would be dependent on her care, and who might themselves contribute to her support.
Or nephews - The word nephew now commonly means the son of a brother or sister. Formerly the English word also meant grandchildren, or descendants of any description. Webster. The Greek word here - ἔκγονα ekgona - has the latter meaning. It denotes those "sprung from or born of;" and then descendants of any kind - sons, daughters, grandchildren. The Greek word would not, in fact, properly include nephews and nieces. It embraces only those in a direct line.
Let them learn first to show piety at home - Margin, "or kindness." That is, let the children and grandchildren learn to do this. Let them have an opportunity of performing their duty toward their aged parent or grandparent. Do not receive such a widow among the poor and dependent females of the church, to be maintained at public expense, but let her children support her. Thus they will have an opportunity of evincing Christian kindness, and of requiting her for her care. This the apostle calls "showing piety" - εὐσεβεῖν eusebein - that is, "filial piety;" piety toward a parent by providing for the needs of that parent in advanced age. The word is commonly used to denote piety toward God, but it is also used to denote proper Rev_erence and respect for a parent. Robinson.
And to requite their parents - To repay them, as far as possible, for all their kindness. This debt can never be wholly repaid, but still a child should feel it a matter of sacred obligation to do as much toward it as possible.
For that is good and acceptable before God - It is a duty everywhere enjoined; compare Mat 15:5-7 notes; Eph 6:1-2 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: nephews: Jdg 12:14 *marg. Job 18:19; Isa 14:22
learn: Sa1 22:3, Sa1 22:4; Pro 31:28; Luk 2:51; Joh 19:26, Joh 19:27
piety: or, kindness, Mat 15:4-6; Mar 7:11-13
to requite: Gen 45:10, Gen 45:11, Gen 47:12, Gen 47:28; Rut 2:2, Rut 2:18; Eph 6:1-3
good: Ti1 2:3
Geneva 1599
(3) But if any widow have children or nephews, let them learn first to shew piety (4) at home, and (5) to requite their parents: (6) for that is good and acceptable before God.
(3) Widow's children and nephews must take care of their parents according to their ability. (4) The first reason, because that which they bestow upon their parents, they bestow it upon themselves. (5) Another, because nature itself teaches us to repay our parents. (6) The third: because this duty pleases God.
John Gill
But if any widow have children or nephews,.... Such are not widows indeed; they are not desolate, or alone, or without persons to take care of them; their children or nephews should, and not suffer the church to be burdened with them. Wherefore it follows,
let them learn first to show piety at home; which some understand of the widows, who, instead of casting themselves upon the church for a maintenance, or taking upon them the office of a deaconess, to take care of others, should continue in their own families, and bring up their children and nephews in like manner as they have been brought up by their parents, which will be more pleasing and acceptable unto God; but it is better to interpret it of their children; and so the Ethiopic version expresses it, "let the children first learn to do well to their own house", or family. It is the duty of children to take care of their parents in old age, and provide for them, when they cannot for themselves: this is a lesson they ought to learn in the first place, and a duty which they ought principally to observe; they should not suffer them to come to a church for relief, but first take care of them themselves, as long as they are in any capacity to do it; and these should be their first care before any others; so to do is an act of piety, a religious action, a pious one; it is doing according to the will and law of God, and is well pleasing to him:
and to requite their parents; for all the sorrow, pain, trouble, care, and expenses they have been at in bearing and bringing them forth into the world, in taking care of them in their infancy, in bringing them up, giving them an education, providing food and raiment for them, and settling them in the world; wherefore to neglect them in old age, when incapable of providing for themselves, would be base ingratitude; whereas to take care of them is but a requital of them, or a repaying them for former benefits had of them:
for that is good and acceptable before God; it is good in itself, and grateful, and well pleasing in his sight; it is part of the good, and perfect, and acceptable will of God; and which, as other actions done in faith, is acceptable to God through Jesus Christ.
John Wesley
Let these learn to requite their parents - For all their former care, trouble, and expense.
Robert Jamieson, A. R. Fausset and David Brown
if any widow have children--not "a widow indeed," as having children who ought to support her.
nephews--rather, as Greek, "descendants," or "grandchildren" [HESYCHIUS]. "Nephews" in old English meant "grandchildren" [HOOKER, Ecclesiastical Polity, 5.20].
let them--the children and descendants.
learn first--ere it falls to the Church to support them.
to show piety at home--filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.
parents--Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.
good and--The oldest manuscripts omit. The words are probably inserted by a transcriber from Ti1 2:3.
5:55:5: Իսկ որ ճշմարտիւ այրին իցէ, եւ մենացեալ յուսացեա՛լ յԱստուած, եւ կանխեալ յաղօթս եւ ՚ի խնդրուածս զցայգ եւ զցերեկ[4936]։ [4936] Ոմանք. Որ ճշմարիտ այրին իցէ, եւ մնացեալ յու՛՛։
5 Իսկ ով իսկապէս այրի է եւ մենակ է ապրում ու իր յոյսը դրել է Աստծու վրայ, թող յարատեւող լինի աղօթքի եւ աղաչանքների մէջ զօր ու գիշեր:
5 Ան որ ճշմարտապէս որբեւայրի է ու մինակ մնացած եւ իր յոյսը Աստուծոյ վրայ դրած է, թող գիշեր ցորեկ աղօթքով ու աղաչանքով պարապի։
Իսկ որ ճշմարտիւ այրին իցէ եւ մենացեալ, [14]յուսացեալ յԱստուած, եւ [15]կանխեալ յաղօթս եւ ի խնդրուածս զցայգ եւ զցերեկ:

5:5: Իսկ որ ճշմարտիւ այրին իցէ, եւ մենացեալ յուսացեա՛լ յԱստուած, եւ կանխեալ յաղօթս եւ ՚ի խնդրուածս զցայգ եւ զցերեկ[4936]։
[4936] Ոմանք. Որ ճշմարիտ այրին իցէ, եւ մնացեալ յու՛՛։
5 Իսկ ով իսկապէս այրի է եւ մենակ է ապրում ու իր յոյսը դրել է Աստծու վրայ, թող յարատեւող լինի աղօթքի եւ աղաչանքների մէջ զօր ու գիշեր:
5 Ան որ ճշմարտապէս որբեւայրի է ու մինակ մնացած եւ իր յոյսը Աստուծոյ վրայ դրած է, թող գիշեր ցորեկ աղօթքով ու աղաչանքով պարապի։
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5:55: Истинная вдовица и одинокая надеется на Бога и пребывает в молениях и молитвах день и ночь;
5:5  ἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ θεὸν καὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας·
5:5. ἡ (The-one) δὲ (moreover) ὄντως (unto-being) χήρα (bereaved) καὶ (and) μεμονωμένη (having-had-come-to-be-en-aloned) ἤλπικεν (it-had-come-to-expect-to) ἐπὶ (upon) [τὸν] (to-the-one) θεὸν (to-a-Deity) καὶ (and) προσμένει (it-stayeth-toward) ταῖς (unto-the-ones) δεήσεσιν (unto-bindings) καὶ (and) ταῖς (unto-the-ones) προσευχαῖς (unto-goodly-holdings-toward) νυκτὸς (of-a-night) καὶ (and) ἡμέρας: (of-a-day)
5:5. quae autem vere vidua est et desolata speravit in Deum et instat obsecrationibus et orationibus nocte ac dieBut she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day.
5. Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day.
Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day:

5: Истинная вдовица и одинокая надеется на Бога и пребывает в молениях и молитвах день и ночь;
5:5  ἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ θεὸν καὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας·
5:5. quae autem vere vidua est et desolata speravit in Deum et instat obsecrationibus et orationibus nocte ac die
But she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: And desolate - Και μεμονωμενη· Left entirely alone - having neither children nor relatives to take care of her.
Trusteth in God - Finding she has no other helper, she continues in prayer and supplication, that she may derive that from God which, in the course of his providence, he has deprived her of among men.
Albert Barnes: Notes on the Bible - 1834
5:5: A widow indeed, and desolate - The word rendered "desolate" means "solitary, alone." It does not necessarily imply the idea of discomfort which we attach to the word desolate. The sense is, that she had no children or other descendants; none on whom she could depend for support.
Trusteth in God - She has no one else to look to but God. She has no earthly reliance, and, destitute of husband, children, and property, she feels her dependence, and steadily looks to God for consolation and support.
And continueth in supplications and prayers night and day - Continually; compare notes on Ti1 2:1; see also the description of Anna in Luk 2:36-37. The apostle regards this as one of the characteristics of those who were "widows indeed," whom he would have received into the class to be maintained by the church, and to whom the charge of younger members of the church might be entrusted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: a widow: Ti1 5:3; Rom 1:5, Rom 1:12, Rom 1:20, Rom 1:21; Co1 7:32
and desolate: Isa 3:26, Isa 49:21, Isa 54:1; Lam 1:13
trusteth: Rut 2:12; Psa 91:4; Isa 12:2, Isa 50:10; Co1 7:32; Pe1 3:5
continueth: Luk 2:37, Luk 18:1, Luk 18:7; Act 26:7; Eph 6:18
Geneva 1599
(7) Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
(7) The second rule. Let the church take care of those who are indeed widows, that is to say, those who are poor and destitute of help from their own friends, and live godly and religiously.
John Gill
Now she that is a widow indeed,.... A real widow, whom the Jews (r) call "a perfect one", in opposition to one that is divorced, or a brother's widow, that has had the shoe plucked off for her: and such an one as the apostle means, is one that is
desolate, or "alone": who has neither husband to take care of her, nor children or nephews to show kindness to her, nor any worldly substance to subsist upon:
but trusteth in God: not in man, nor in an arm of flesh, but in the living God, the giver of all good things, the Judge of widows; who vindicates their cause, avenges the injuries done them, protects and defends them, and relieves their wants, and gives all encouragement to them, to trust in him; see Jer 49:11.
and continueth in supplications and prayers night and day; as the widow Anna did, Lk 2:36. A Widow indeed is one that has no outward dependence, betakes herself to the Lord, puts her confidence in him, and cries to him continually for a daily supply; and such an one, amidst all her poverty and meanness, is a living believer, one that lives by faith on the Lord; and is profitable, and useful to the church by her prayers and supplications made for them, as well as for herself; whereas she that is in the next verse described is just the reverse.
(r) Jarchi in Exek. xliv. 22.
John Wesley
Widows indeed - Who have no near relations to provide for them; and who are wholly devoted to God. Desolate - Having neither children, nor grandchildren to relieve her.
Robert Jamieson, A. R. Fausset and David Brown
widow indeed, and desolate--contrasted with her who has children or grandchildren to support her (Ti1 5:4).
trusteth in God--perfect tense in Greek, "hath rested, and doth rest her hope in God." Ti1 5:5 adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (Ti1 5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, Ti1 4:10, dative expresses hope resting on God as her present stay [WIESINGER]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (1Cor 7:33-34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Lk 2:36-37). Such a one, Paul implies, would be the fittest object for the Church's help (Ti1 5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [LEO].
in supplications and prayers--Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on Ti1 2:1; Phil 4:6).
night and day--another coincidence with Luke (Lk 18:7, "cry day and night"); contrast Satan's accusations "day and night" (Rev_ 12:10).
5:65:6: Իսկ գիրգ այրին՝ կենդանւո՛յն մեռեա՛լ է։
6 Իսկ մեղկասէր այրին կենդանւոյն մեռած է:
6 Բայց փափկասէր որբեւայրին թէեւ կենդանի՝ բայց մեռած է։
իսկ գիրգ այրին կենդանւոյն մեռեալ է:

5:6: Իսկ գիրգ այրին՝ կենդանւո՛յն մեռեա՛լ է։
6 Իսկ մեղկասէր այրին կենդանւոյն մեռած է:
6 Բայց փափկասէր որբեւայրին թէեւ կենդանի՝ բայց մեռած է։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: а сластолюбивая заживо умерла.
5:6  ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν.
5:6. ἡ (the-one) δὲ (moreover) σπαταλῶσα (wantoning-unto,"ζῶσα (lifing-unto) τέθνηκεν. (it-had-come-to-die)
5:6. nam quae in deliciis est vivens mortua estFor she that liveth in pleasures is dead while she is living.
6. But she that giveth herself to pleasure is dead while she liveth.
But she that liveth in pleasure is dead while she liveth:

6: а сластолюбивая заживо умерла.
5:6  ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν.
5:6. nam quae in deliciis est vivens mortua est
For she that liveth in pleasures is dead while she is living.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: But she that liveth in pleasure - Ἡ δε σπαταλωσα· She that liveth delicately - voluptuously indulging herself with dainties; it does not indicate grossly criminal pleasures; but simply means one who indulges herself in good eating and drinking, pampering her body at the expense of her mind. The word is used in reference to what we term petted and spoiled children; and a remarkable passage, is produced by Kypke, from an epistle of Theanus to Eubulus, found in Opusc. Myth. Galaei, page 741, where he says: "What can be done with that boy, who, if he have not food when and as he pleases, bursts out into weeping; and, if he eats, must have dainties and sweetmeats? If the weather be hot he complains of fatigue; if it be cold, he trembles; if he be reproved, he scolds; if every thing be not provided for him according to his wish, he is enraged. If he eats not, he breaks out into fits of anger. He basely indulges himself in pleasure; and in every respect acts voluptuously and effeminately. Knowing then, O friend, ὁτι τα σπαταλωντα των παιδιων, ὁταν ακμασῃ προς ανδρας, ανδραποδα γινεται, τας τοιαυτας ἡδονας αφαιρει· that boys living thus voluptuously, when they grow up are wont to become slaves; take away, therefore, such pleasures from them." I have introduced this long quotation, the better to fix the meaning of the apostle, and to show that the life of pleasure mentioned here does not mean prostitution or uncleanness of any kind, though such a life may naturally lead to dissolute manners.
Is dead while she liveth - No purpose of life is answered by the existence of such a person. Seneca, in Epist. 60, says of pleasure-takers, and those who live a voluptuous life: Hos itaque animalium loco numeremus, non hominum: quosdam vero ne animalium quidem, sed mortuorum - mortem antecesserunt. "We rank such persons with brutes, not with men; and some of them not even with brutes, but with dead carcasses. They anticipate their own death." Such persons are, as the apostle says elsewhere, dead in trespasses, and dead in sins.
Albert Barnes: Notes on the Bible - 1834
5:6: But she that liveth in pleasure - Margin, "delicately." The Greek word (σπαταλάω spatalaō) occurs nowhere else in the New Testament, except in Jam 5:5, "Ye have lived in pleasure on the earth." It properly means to live in luxury, voluptuously; to indulge freely in eating and drinking; to yield to the indulgence of the appetites. It does not indicate grossly criminal pleasures; but the kind of pleasure connected with luxurious living, and with pampering the appetites. It is probable that in the time of the apostle, there were professedly Christian widows who lived in this manner - as there are such professing Christians of all kinds in every age of the world.
Is dead while she liveth - To all the proper purposes of life she is as if she were dead. There is great emphasis in this expression, and nothing could convey more forcibly the idea that true happiness is not to be found in the pleasure of sense. There is nothing in them that answers the purposes of life. They are not the objects for which life was given, and as to the great and proper designs of existence, such persons might as well be dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: she: Sa1 25:6; Job 21:11-15; Psa 73:5-7; Isa 22:13; Amo 6:5, Amo 6:6; Luk 12:19; Luk 15:13, Luk 16:19; Jam 5:5; Rev 18:7
in pleasure: or, delicately, Deu 28:54, Deu 28:56; Sa1 15:32; Pro 29:21; Isa 47:1; Jer 6:2; Lam 4:5; Luk 7:25
dead: Mat 8:22; Luk 15:24, Luk 15:32; Co2 5:14, Co2 5:15; Eph 2:1, Eph 2:5, Eph 5:14; Col 2:13; Rev 3:1
Geneva 1599
(8) But she that liveth in pleasure is dead while she liveth.
(8) The third rule: let widows that live in pleasure, and neglect the care of their own family, be held and considered as fallers away from God and his religion, and worse than the unfaithful themselves.
John Gill
But she that liveth in pleasure,.... Voluptuously, and deliciously; lives a wanton, loose, and licentious life, serving divers lusts and pleasures:,
is dead while she liveth; is dead in trespasses and sins, while she lives in them; is dead morally or spiritually, while she lives a natural or corporeal life. There is a likeness between a moral and a corporeal death. In a corporeal death, the soul is separated from the body; and in a moral death, souls are separated from God, and are alienated from the life of God; and are without Christ, who is the author and giver of spiritual life; and have not the Spirit, which is the Spirit of life: death defaces and deforms the man, and a moral death lies in the defacing of the image of God, first stamped on man, and in a loss of original righteousness; for as death strips a man naked of all, as he was when he came into the world, so sin, which brings on this moral death, has stripped man of his moral righteousness, whereby he is become dead in law, as well as in sin: and as in death there is a privation of all sense, so such who are dead, morally or spiritually, have no true sense of sin, and of their state and condition; are not concerned about sin, nor troubled for it, but rejoice in it, boast of it, plead for it, and declare it: between such persons and dead men there is a great similitude; as dead men are helpless to themselves, so are they; they can do nothing of, nor for themselves, in matters of a spiritual nature; and as dead men are unprofitable unto others, so are they to God, and man; and as dead men are hurtful and infectious to others, so they by their evil communications corrupt good manners; and as dead bodies are nauseous and disagreeable, so are such persons, especially to a pure and holy Being; and as dead men are deprived of their senses, so are these: they are blind, and cannot see and discern the things of the Spirit of God; they have not ears to hear the joyful sound of the Gospel, so as to understand it, approve of it, and delight in it; they have no feeling, nor are they burdened with the weight of sin; nor have they any taste and savour of the things of God, but only of the things of men; so that in a spiritual sense they are dead, while they are alive. It is a common, saying to be met with in Jewish writers, , "the wicked while alive are said to be dead" (s). And they say (t) also, that men are called "dead", from the time they sin; and that he that sins is accounted "as a dead man" (u).
(s) T. Bab. Beracot, fol. 18. 2. & Hieros. Beracot, fol. 4. 4. Midrash Kohelet, fol. 78. 2. Tzeror Hammor, fol. 58. 3. Caphtor, fol. 79. 1, 2. & 84. 1. Jarchi in Gen. xi. 32. & Baal Hatturim in Deut. xvii. 6. (t) Tzeror Hammer, fol. 5. 9. (u) lb. fol. 6. 2. & 127. 2.
John Wesley
She that liveth in pleasure - Delicately, voluptuously, in elegant, regular sensuality, though not in the use of any such pleasures as are unlawful in themselves.
Robert Jamieson, A. R. Fausset and David Brown
she that liveth in pleasure--the opposite of such a widow as is described in Ti1 5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [TITTMANN]. The root expresses weaving at a fast rate, and so lavish excess (see on Jas 5:5).
dead while she liveth--dead in the Spirit while alive in the flesh (Mt 8:22; Eph 5:14).
5:75:7: Զայս պատուիրեա՛՝ զի անարա՛տք իցեն։
7 Այս բանը պատուիրի՛ր, որ անարատ լինեն:
7 Որբեւայրիներուն պատուիրէ որպէս զի անարատ ըլլան։
Զայս պատուիրեա զի անարատք իցեն:

5:7: Զայս պատուիրեա՛՝ զի անարա՛տք իցեն։
7 Այս բանը պատուիրի՛ր, որ անարատ լինեն:
7 Որբեւայրիներուն պատուիրէ որպէս զի անարատ ըլլան։
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5:77: И сие внушай им, чтобы были беспорочны.
5:7  καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.
5:7. καὶ (And) ταῦτα (to-the-ones-these) παράγγελλε, (thou-should-message-beside,"ἵνα (so) ἀνεπίλημπτοι ( un-takeable-upon ) ὦσιν: (they-might-be)
5:7. et hoc praecipe ut inreprehensibiles sintAnd this give in charge, that they may be blameless.
7. These things also command, that they may be without reproach.
And these things give in charge, that they may be blameless:

7: И сие внушай им, чтобы были беспорочны.
5:7  καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν.
5:7. et hoc praecipe ut inreprehensibiles sint
And this give in charge, that they may be blameless.
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Adam Clarke: Commentary on the Bible - 1831
5:7: That they may be blameless - Charge the whole Church to attend to these things, that they may be blameless. The words are not spoken of the widows only, but of the Church or its officers; it cannot be restricted to the widows, for the adjective ανεπιληπτοι is both of the masculine and feminine gender.
Albert Barnes: Notes on the Bible - 1834
5:7: And these things give in charge - Announce, or declare these things, to wit, particularly respecting the duty of children to their widowed mothers, and the proper duty of those who are widows.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Ti1 1:3, Ti1 4:11, Ti1 6:17; Ti2 4:1; Tit 1:13, Tit 2:15
John Gill
And these things give in charge,.... Concerning rebuking persons of a different age and sex, and concerning the maintenance of widows; and particularly that children provide for their parents when helpless; and that widows trust in God, and give themselves to prayer and supplication, and not live in sin:
that they may be blameless; before men, and in the view of the world, and not be chargeable with any notorious crime; though none are without blame in themselves, and before God, but as considered in Christ Jesus.
John Wesley
That they - That is, the widows.
Robert Jamieson, A. R. Fausset and David Brown
these things--just now spoken (Ti1 5:5-6).
that they may be blameless--namely, the widows supported by the Church.
5:85:8: Իսկ եթէ ոք իւրո՛ց, եւ մանաւանդ եւ ընտանեաց խնամ ո՛չ տանիցի, ՚ի հաւատոցն ուրացեա՛լ է, եւ չա՛ր եւս քան զանհաւատսն է[4937]։ [4937] Ոմանք. ՚Ի հաւատոյն ուրա՛՛։
8 Իսկ եթէ մէկը իւրայիններին եւ մանաւանդ ընտանիքին խնամք չի տանում, հաւատն ուրացել է եւ աւելի չար է, քան անհաւատը:
8 Բայց եթէ մէկը իրեններուն ու մանաւանդ իր ընտանիքին հոգ չի տանիր, անիկա հաւատքը ուրացած է ու անհաւատէ մըն ալ գէշ է։
Իսկ եթէ ոք իւրոց եւ մանաւանդ ընտանեաց խնամ ոչ տանիցի, ի հաւատոցն ուրացեալ է, եւ չար եւս քան զանհաւատսն է:

5:8: Իսկ եթէ ոք իւրո՛ց, եւ մանաւանդ եւ ընտանեաց խնամ ո՛չ տանիցի, ՚ի հաւատոցն ուրացեա՛լ է, եւ չա՛ր եւս քան զանհաւատսն է[4937]։
[4937] Ոմանք. ՚Ի հաւատոյն ուրա՛՛։
8 Իսկ եթէ մէկը իւրայիններին եւ մանաւանդ ընտանիքին խնամք չի տանում, հաւատն ուրացել է եւ աւելի չար է, քան անհաւատը:
8 Բայց եթէ մէկը իրեններուն ու մանաւանդ իր ընտանիքին հոգ չի տանիր, անիկա հաւատքը ուրացած է ու անհաւատէ մըն ալ գէշ է։
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5:88: Если же кто о своих и особенно о домашних не печется, тот отрекся от веры и хуже неверного.
5:8  εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων.
5:8. εἰ (if) δέ (moreover) τις (a-one) τῶν (of-the-ones) ἰδίων ( of-private-belonged ) καὶ (and) μάλιστα (most-such) οἰκείων ( of-house-belonged ) οὐ (not) προνοεῖ, (it-considereth-before-unto,"τὴν (to-the-one) πίστιν (to-a-trust) ἤρνηται ( it-had-come-to-deny-unto ) καὶ (and) ἔστιν (it-be) ἀπίστου (of-un-trusted) χείρων. (more-disrupted)
5:8. si quis autem suorum et maxime domesticorum curam non habet fidem negavit et est infideli deteriorBut if any man have not care of his own and especially of those of his house, he hath denied the faith and is worse than an infidel.
8. But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.
But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel:

8: Если же кто о своих и особенно о домашних не печется, тот отрекся от веры и хуже неверного.
5:8  εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων.
5:8. si quis autem suorum et maxime domesticorum curam non habet fidem negavit et est infideli deterior
But if any man have not care of his own and especially of those of his house, he hath denied the faith and is worse than an infidel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Всякий, кто не заботится о своих собратьях и особенно о членах своего рода, отрекся от веры Христовой, главное требование которой состоит в том, чтобы христиане оказывали деятельную любовь по отношению к ближним, и даже хуже язычника, которому нельзя было отказать в заботливости о своих родственниках. Апостол, конечно, имеет здесь в виду главным образом тех христиан, которые по разным соображениям отказывали в своей помощи родственницам своим - вдовам. Таким образом этот стих представляет собою переход к следующему.
Adam Clarke: Commentary on the Bible - 1831
5:8: But if any provide not for his own - His own people or relatives.
Those of his own house - That is, his own family, or a poor widow or relative that lives under his roof.
Hath denied the faith - The Christian religion, which strongly inculcates love and benevolence to all mankind.
Is worse than an infidel - For what are called the dictates of nature lead men to feel for and provide for their own families. Heathen writers are full of maxims of this kind; Tacitus says: Liberos cuique ac propinquos Natura carissimos esse voluit. "Nature dictates that to every one his own children and relatives should be most dear." And Cicero, in Epist. ad Caption: Suos quisque debet tueri. "Every man should take care of his own family."
Albert Barnes: Notes on the Bible - 1834
5:8: But if any provide not for his own - The apostle was speaking Ti1 5:4 particularly of the duty of children toward a widowed mother. In enforcing that duty, he gives the subject, as he often does in similar cases, a general direction, and says that all ought to provide for those who were dependent on them, and that if they did not do this, they had a less impressive sense of the obligations of duty than even the pagan had. On the duty here referred to, compare Rom 12:17 note; Co2 8:21 note. The meaning is, that the person referred to is to think beforehand (προνοεἶ pronoei) of the probable needs of his own family, and make arrangements to meet them. God thus provides for our needs; that is, he sees beforehand what we shall need, and makes arrangements for those needs by long preparation. The food that we eat, and the raiment that we wear, he foresaw that we should need, and the arrangement for the supply was made years since, and to meet these needs he has been carrying forward the plans of his providence in the seasons; in the growth of animals; in the formation of fruit; in the bountiful harvest. So, according to our measure, we are to anticipate what will be the probable needs of our families, and to make arrangements to meet them. The words "his own," refer to those who are naturally dependent on him, whether living in his own immediate family or not. There may be many distant relatives naturally dependent on our aid, besides those who live in our own house.
And specially for those of his own house - Margin, "kindred." The word "house," or "household," better expresses the sense than the word "kindred." The meaning is, those who live in his own family. They would naturally have higher claims on him than those who did not. They would commonly be his nearer relatives, and the fact, from whatever cause, that they constituted his own family, would lay the foundation for a strong claim upon him. He who neglected his own immediate family would be more guilty than he who neglected a more remote relative.
He hath denied the faith - By his conduct, perhaps, not openly. He may be still a professor of religion and do this; but he will show that he is imbued with none of the spirit of religion, and is a stranger to its real nature. The meaning is, that he would, by such an act, have practically renounced Christianity, since it enjoins this duty on all. We may hence learn that it is possible to deny the faith by conduct as well as by words; and that a neglect of doing our duty is as real a denial of Christianity as it would be openly to renounce it. Peter denied his Lord in one way, and thousands do the same thing in another. He did it in words; they by neglecting their duty to their families, or their duty in their closets, or their duty in attempting to send salvation to their fellow-men, or by an openly irreligious life. A neglect of any duty is so far a denial of the faith.
And is worse than an infidel - The word here does not mean an infidel, technically so called, or one who openly professes to disbelieve Christianity, but anyone who does not believe; that is, anyone who is not a sincere Christian. The word, therefore, would include the pagan, and it is to them, doubtless, that the apostle particularly refers. They acknowledged the obligation to provide for their relatives. This was one of the great laws of nature written on their hearts, and a law which they felt bound to obey. Few things were inculcated more constantly by pagan moralists than this duty. Gelgacus, in Tacitus, says, "Nature dictates that to every one, his own children and relatives should be most dear." Cicero says, "Every man should take care of his own family " - suos quisque debet tueri; see Rosenmuller, in loc., and also numerous examples of the same kind quoted from Apuleius, Cicero, Plutarch, Homer, Terence, Virgil, and Servius, in Pricaeus, in loc. The doctrine here is:
(1) that a Christian ought not to be inferior to an unbeliever in respect to any virtue;
(2) that in all that constitutes true virtue he ought to surpass him;
(3) that the duties which are taught by nature ought to be regarded as the more sacred and obligatory from the fact that God has given us a better religion; and,
(4) that a Christian ought never to give occasion to an enemy of the gospel to point to a man of the world and say, "there is one who surpasses you in any virtue."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: and specially: Gen 30:30; Isa 58:7; Mat 7:11; Luk 11:11-13; Co2 12:14; Gal 6:10
house: or, kindred, Ti1 5:4
he hath: Ti2 3:5; Tit 1:16; Rev 2:13, Rev 3:8
and is: Mat 18:17; Luk 12:47, Luk 12:48; Joh 15:22; Co2 2:15, Co2 2:16, Co2 6:15
John Gill
But if any provide not for his own,.... Not only for his wife and children, but for his parents, when grown old, and cannot help themselves:
and specially for those of his own house; that is, who are of the same household of faith with him; see Gal 6:10, and so the Syriac version renders it, "and especially those who are the children of the house of faith"; for though the tie of nature obliges him to take care of them, yet that of grace makes the obligation still more strong and binding; and he must act both the inhuman and the unchristian part, that does not take care of his pious parents: wherefore it follows,
he hath denied the faith; the doctrine of faith, though not in words, yet in works; and is to be considered in the same light, and to be dealt with as an apostate from the Christian religion.
And is worse than an infidel; for the very Heathens are taught and directed by the light of nature to take care of their poor and aged parents. The daughter of Cimon gave her ancient father the breast, and suckled him when in prison. Aeneas snatched his aged father out of the burning of Troy, and brought him out of the destruction of that city on his back; yea, these are worse than the brute creatures, and may be truly said to be without natural affections; such should go to the storks and learn of them, of whom it is reported, that the younger ones will feed the old ones, when they cannot feed themselves; and when weary, and not able to fly, will carry them on their backs. The Jews (w) have a rule or canon, which obliged men to take care of their families, which runs thus:
"as a man is bound to provide for his wife, so he is hound to provide for his sons and daughters, the little ones, until they are six years old; and from thenceforward he gives them food till they are grown up, according to the order of the wise men; if he will not, they reprove him, and make him ashamed, and oblige him; yea, if he will not, they publish him in the congregation, and say such an one is cruel, and will not provide for his children; and lo, he is worse than an unclean fowl, which feeds her young.''
(w) Maimon. Hilchot Ishot, c. 12. sect. 14.
John Wesley
If any provide not - Food and raiment. For his own - Mother and grandmother, being desolate widows. He hath - Virtually. Denied the faith - Which does not destroy, but perfect, natural duties. What has this to do with heaping up money for our children, for which it is often so impertinently alleged? But all men have their reasons for laying up money. One will go to hell for fear of want; another acts like a heathen, lest he should be worse than an infidel.
Robert Jamieson, A. R. Fausset and David Brown
But--reverting to Ti1 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [MACK]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [BENGEL].
worse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mt 5:46-47). He has less excuse with his greater light than the infidel who may break the laws of nature.
5:95:9: Այրի՝ ընդ այրիս անուանեսցի, որ չիցէ՛ պակաս ՚ի վաթսնամենի՛ց, միո՛յ առն կին լիեալ[4938], [4938] Ոսկան. Եւ այրի ընդ այրիս... որ ոչ իցէ պակաս։
9 Այրիների թւում կը համարուի այն այրին, որ վաթսուն տարեկանից պակաս չէ, մէ՛կ մարդու կին է եղել
9 Որբեւայրին որբեւայրիներու կարգը թող սեպուի, եթէ վաթսուն տարեկանէն պակաս չէ, մէկ էրկան կին եղած,
Այրի ընդ այրիս անուանեսցի որ չիցէ պակաս ի վաթսնամենից, միոյ առն կին լիեալ:

5:9: Այրի՝ ընդ այրիս անուանեսցի, որ չիցէ՛ պակաս ՚ի վաթսնամենի՛ց, միո՛յ առն կին լիեալ[4938],
[4938] Ոսկան. Եւ այրի ընդ այրիս... որ ոչ իցէ պակաս։
9 Այրիների թւում կը համարուի այն այրին, որ վաթսուն տարեկանից պակաս չէ, մէ՛կ մարդու կին է եղել
9 Որբեւայրին որբեւայրիներու կարգը թող սեպուի, եթէ վաթսուն տարեկանէն պակաս չէ, մէկ էրկան կին եղած,
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Вдовица должна быть избираема не менее, как шестидесятилетняя, бывшая женою одного мужа,
5:9  χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή,
5:9. Χήρα (Bereaved) καταλεγέσθω (it-should-be-forthed-down) μὴ (lest) ἔλαττον (more-lackened) ἐτῶν (of-years) ἑξήκοντα (of-sixty) γεγονυῖα, (having-hath-had-come-to-become,"ἑνὸς (of-one) ἀνδρὸς (of-a-man) γυνή, (a-woman,"
5:9. vidua eligatur non minus sexaginta annorum quae fuerit unius viri uxorLet a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.
9. Let none be enrolled as a widow under threescore years old, the wife of one man,
Let not a widow be taken into the number under threescore years old, having been the wife of one man:

9: Вдовица должна быть избираема не менее, как шестидесятилетняя, бывшая женою одного мужа,
5:9  χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή,
5:9. vidua eligatur non minus sexaginta annorum quae fuerit unius viri uxor
Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: В каталог или список вдов, получающих пособие от Церкви (на такой список указывает глагол katalegesuw, неточно переведенный по-русски выражением: должна быть избираема,) должны быть заносимы вдовы, удовлетворяющие трем условиям: 1) когда они не моложе 60-ти лет - возраст, когда женщина уже не в состоянии зарабатывать себе собственным трудом пропитание, 2) когда вдова имела одного мужа (ср. III:2) и, наконец, 3) вообще когда она известна Церкви своими добрыми делами.

Умывала ноги святым, т. е. христианам, приходившим в ее дом издалека.

Была усердна ко всякому делу, т. е. отзывалась на всякое благое общественное начинание.
Adam Clarke: Commentary on the Bible - 1831
5:9: 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.
Albert Barnes: Notes on the Bible - 1834
5:9: Let not a widow be taken into the number - Margin, "chosen." The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what "number" the widow is to be "taken," or for what purpose she is to be "chosen," but he speaks of this as a thing that was well understood. There can be no doubt, however, what he means. In the Acts of the Apostles Ti1 6:1 we have this account: "And in those days, when the number of the disciples was multiplied, there arose a complaining of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." "It appears that from the first formation of the Christian church, provision was made out of the public funds of the society for the indigent widows who belonged to it;" see Patey's Horae Paulinae on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the case, was, not to speak of it as if it were a new arrangement, but to mention those who ought to be re garded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to their ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the church, they might render themselves useful.
Under threescore years old - For such reasons as those mentioned in Ti1 5:11-14.
Having been the wife of one man - There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether she had cast off one and married another; see Whitby, in loc. The same difficulty has been felt in regard to this as on the passage in Ti1 3:2; see the notes on that verse. Doddridge, Clarke, and others, suppose that it means, "who had lived in conjugal fidelity to her husband." The reason assigned for this opinion by Doddridge, is, that the apostle did not mean to condemn second marriages, since he expressly Ti1 5:14 commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are:
(1) That this is the interpretation most naturally suggested by the phrase;
(2) that it agrees better with the description of the one that was to be enrolled among the "number" - those who were "widows indeed" - as we should more naturally apply this term to one who had remained unmarried after the death of her husband, than to one who had been married again;
(3) that, while it was not unlawful or improper in itself for a widow to marry a second time, there was a degree of respect and honor attached to one who did not do it, which would not be felt for one who did; compare Luk 2:36-37, "She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years." The same is true now. There is a higher degree of respect felt for such a widow than there is for one who has been married again, though she may be again a widow.
(4) among the pagans, it was regarded as especially honorable to have been married to but one man, and such widows were the Pudicitioe Coronam, or crown of chastity; Val. Max. L. i. c. ii.; compare Livy, L. 10:c. 23; see Whitby.
(5) as these persons were not only to be maintained by the church, but appear also to have been entrusted with an office of guardianship over the younger females, it was of importance that they should have such a character that no occasion of offence should be given, even among the pagan; and, in order to that, Paul gave direction that only those should be thus enrolled who were in all respects widows, and who would be regarded, on account of their age and their whole deportment, as "widows indeed." I cannot doubt, therefore, that he meant to exclude those from the number here referred to who had been married the second time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: a widow: Ti1 5:3, Ti1 5:4
taken: or, chosen
under: Ti1 5:11, Ti1 5:14; Luk 2:36, Luk 2:37
having: Ti1 3:2, Ti1 3:12; Co1 7:10, Co1 7:11, Co1 7:39, Co1 7:40
Geneva 1599
(9) Let not a widow be taken into the number under threescore years old, having been the wife of (b) one man,
(9) The fourth rule: let none under sixty years old be taken into the number of widows, to serve the congregations or churches. And they must be those who are free from every reproach of immorality, and are well reported of, for their diligence, charity, and integrity.
(b) That has only ever had one husband at a time.
John Gill
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 Mk 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.
John Wesley
Let not a widow be chosen - Into the number of deaconesses, who attended sick women or travelling preachers. Under threescore - Afterwards they were admitted at forty, if they were eminent for holiness. Having been the wife of one husband - That is, having lived in lawful marriage, whether with one or more persons successively.
Robert Jamieson, A. R. Fausset and David Brown
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 Acts 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.
5:105:10: եւ ՚ի գո՛րծս բարիս վկայեալ. եթէ մանկո՛ւնս սնուցեալ իցէ, եթէ զհեւրս ընկալեալ իցէ, եթէ զսրբոց զոտս լուացեալ իցէ, եթէ նեղելո՛ց բաւական լիեալ իցէ, եթէ զամենայն գործոց բարեաց զհետ երթեալ իցէ[4939]։ [4939] Ոմանք. Եթէ սրբոց զոտս... ամենայն գործոց։
10 ու բարի գործերով է վկայուել, որ երեխաներ է մեծացրել, որ հիւրեր է ընդունել, որ սրբերի ոտքերն է լուացել, որ նեղութեան մէջ գտնուողներին է հասել, որ ամէն բարի գործի հետամուտ է եղել:
10 Բարի գործերով վկայուած. եթէ զաւակներ մեծցուցած ըլլայ, եթէ հիւրեր ընդունած ըլլայ, եթէ սուրբերուն ոտքերը լուացած ըլլայ, եթէ նեղեալներուն օգնութիւն ըրած ըլլայ, եթէ ամէն տեսակ բարեգործութեան մէջ յարատեւած ըլլայ։
եւ ի գործս բարիս վկայեալ. եթէ մանկունս սնուցեալ իցէ, եթէ զհիւրս ընկալեալ իցէ, եթէ զսրբոց զոտս լուացեալ իցէ, եթէ նեղելոց բաւական լիեալ իցէ, եթէ զամենայն գործոց բարեաց զհետ երթեալ իցէ:

5:10: եւ ՚ի գո՛րծս բարիս վկայեալ. եթէ մանկո՛ւնս սնուցեալ իցէ, եթէ զհեւրս ընկալեալ իցէ, եթէ զսրբոց զոտս լուացեալ իցէ, եթէ նեղելո՛ց բաւական լիեալ իցէ, եթէ զամենայն գործոց բարեաց զհետ երթեալ իցէ[4939]։
[4939] Ոմանք. Եթէ սրբոց զոտս... ամենայն գործոց։
10 ու բարի գործերով է վկայուել, որ երեխաներ է մեծացրել, որ հիւրեր է ընդունել, որ սրբերի ոտքերն է լուացել, որ նեղութեան մէջ գտնուողներին է հասել, որ ամէն բարի գործի հետամուտ է եղել:
10 Բարի գործերով վկայուած. եթէ զաւակներ մեծցուցած ըլլայ, եթէ հիւրեր ընդունած ըլլայ, եթէ սուրբերուն ոտքերը լուացած ըլլայ, եթէ նեղեալներուն օգնութիւն ըրած ըլլայ, եթէ ամէն տեսակ բարեգործութեան մէջ յարատեւած ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: известная по добрым делам, если она воспитала детей, принимала странников, умывала ноги святым, помогала бедствующим и была усердна ко всякому доброму делу.
5:10  ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῶ ἐπηκολούθησεν.
5:10. ἐν (in) ἔργοις (unto-works) καλοῖς ( unto-seemly ) μαρτυρουμένη, (being-witnessed-unto,"εἰ (if) ἐτεκνοτρόφησεν, (it-producee-nourished-unto,"εἰ (if) ἐξενοδόχησεν, (it-guest-received-unto,"εἰ (if) ἁγίων ( of-hallow-belonged ) πόδας (to-feet) ἔνιψεν, (it-washed,"εἰ (if) θλιβομένοις ( unto-being-pressed ) ἐπήρκεσεν, (it-sufficed-upon-unto,"εἰ (if) παντὶ (unto-all) ἔργῳ (unto-a-work) ἀγαθῷ (unto-good) ἐπηκολούθησεν. (it-pathed-along-upon-unto)
5:10. in operibus bonis testimonium habens si filios educavit si hospitio recepit si sanctorum pedes lavit si tribulationem patientibus subministravit si omne opus bonum subsecuta estHaving testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.
10. well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently followed every good work.
Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work:

10: известная по добрым делам, если она воспитала детей, принимала странников, умывала ноги святым, помогала бедствующим и была усердна ко всякому доброму делу.
5:10  ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῶ ἐπηκολούθησεν.
5:10. in operibus bonis testimonium habens si filios educavit si hospitio recepit si sanctorum pedes lavit si tribulationem patientibus subministravit si omne opus bonum subsecuta est
Having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: Well reported of for good works - Numbers being able to bear testimony, as the word implies, that she has not only avoided all sin, but that she has walked according to the testimony of God.
Brought up children - It was customary among the Gentiles to expose their children, when so poor that they were not able to provide for them. Pious and humane people took these up; and fed, clothed, and educated them. The words brought up may refer to the children of others, who were educated in the Christian faith by pious Christian women.
Lodged strangers - If she have been given to hospitality, freely contributing to the necessitous, when she had it in her power.
Washed the saints' feet - This was an office of humanity shown to all strangers and travelers in the eastern countries, who, either walking barefoot, or having only a sort of sole to defend the foot, needed washing when they came to their journey's end. Pious women generally did this act of kindness.
Relieved the afflicted - Visited and ministered to the sick.
Diligently followed every good work - In a word, if she have been altogether a Christian, living according to the precepts of the Gospel, and doing the Lord's work with all her heart, soul, and strength.
From the character given here of the widow indeed, it may be doubted whether χηρα, widow, was not in some cases the name of an office, which name it might have from being ordinarily filled by widows. It can hardly be supposed that any widow, unless she had considerable property, could have done the things enumerated in this verse, some of which would occasion no small expense. The widow indeed may mean a person who was to be employed in some office in the Church; and Timothy is enjoined not to take any into that office unless she had been before remarkable for piety and humanity. Some think that the widows of whom the apostle speaks had been deaconesses, and wished now to be taken on what might be termed the superannuated list; and the apostle lays down rules for the admission of such, the sum of which is: Let none come on this superannuated list unless she be at least sixty years of age, and can bring proof of her having conscientiously discharged the office and duty of a deaconess.
Albert Barnes: Notes on the Bible - 1834
5:10: Well reported of for good works - Of good character or reputation; see the notes on Ti1 3:7.
If she have brought up children - Either her own or others. The idea is, if she has done this in a proper manner.
If she have lodged strangers - If she has been characterized by hospitality - a virtue greatly commended in the Scriptures; compare notes on Ti1 3:2.
If she have washed the saints' feet - It is not certain whether this is to be understood literally, or whether it merely denotes that she had performed offices of a humble and self-denying kind - such as would be shown by washing the feet of others. It was one of the rites of hospitality in the East to wash the feet of the guest Gen 18:4, and Paul might have spoken of this as having been literally performed. There is not the slightest evidence that he refers to it as a religious rite, or ordinance, anymore than he does to the act of bringing up children as a religious rite; compare notes on Joh 13:1-10.
If she have relieved the afflicted - If it has been her character that she was ready to furnish relief to those who were in distress.
If she have diligently followed every good work - This is one of the characteristics of true piety. A sincere Christian will, like God, be the friend of all that is good, and will be ready to promote every good object according to his ability. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavor to promote every good object, and though from special circumstances, and special dealings of Providence, he may have been particularly interested in some one object of charity, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: reported: Ti1 3:7; Act 6:3, Act 10:22, Act 22:12; Jo3 1:12
good: Ti1 5:25, Ti1 2:10, Ti1 6:18; Mat 5:16; Act 9:36; Eph 2:10; Ti2 3:17; Tit 2:7, Tit 3:8; Tit 3:14; Heb 10:24, Heb 13:21; Pe1 2:12
if she have brought: Ti2 1:5, Ti2 3:15
if she have lodged: Act 16:14, Act 16:15; Rom 12:13; Heb 13:2; Pe1 4:9
washed: Gen 18:4, Gen 19:2, Gen 24:32; Luk 7:38, Luk 7:44; Joh 13:5-15
if she have relieved: Lev 25:35; Isa 1:17; Act 9:39
if she have diligently: Psa 119:4; Col 1:10; Ti2 2:21; Tit 2:14, Tit 3:1, Tit 3:8 *Gr.
Geneva 1599
Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have (c) washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.
(c) This is spoken with regard to the manner of those countries.
John Gill
Well reported of for good works,.... Both by the members of the church, and by them that were without:
particularly if she have brought up children; that is, "well", as the Arabic version adds; in the nurture and admonition of the Lord; commanding them, as Abraham did, to keep the way of the Lord, and to do justice and judgment; training them up in the paths of religion and virtue, from which they will not so easily depart when grown up.
If she have lodged strangers; as Abraham and Lot did, who entertained angels unawares: this may be understood of strangers in common, but especially of the brethren, ministers, and others, who came from distant parts, and travelled about to spread the Gospel of Christ. The (y) Jews say many things , "in honour of hospitality" or entertaining of strangers, especially of receiving into their houses the disciples of the wise men, and giving them food and drink, and the use of their goods; this was what gave persons a very great character with them, and highly recommended them.
If she have washed the saints' feet; which was usual in those hot countries, where they wore sandals only, partly for refreshment, and partly for the removal of dust and filth, contracted in walking; instances of this we have in several places of Scripture, Gen 18:4. It was such a common piece of civility, that our Lord complains of the neglect of it towards him, Lk 7:44. It was what he did to his own disciples, and in so doing set them an example of what they should do to one another, Jn 13:14 and being a mean and low office, and which very likely was done by the servants of the house; the sense may be, if she has condescended to do the meanest office for the saints.
If she have relieved the afflicted; either in body, with her purse; or in mind, by visiting them, and speaking comfortably to them: in general,
if she have diligently followed every good work; not only have done good works at certain times, but has followed that which is good; has closely pursued it, and that with great eagerness and diligence; has been constant and indefatigable in the performance of it.
(y) T. Bab. Beracot, fol. 63. 2.
John Wesley
If she hath washed the feet of the saints - Has been ready to do the meanest offices for them.
Robert Jamieson, A. R. Fausset and David Brown
for good works--Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place (Tit 2:7). This answers to Ti1 3:7, as to the bishop or presbyter, "He must have a good report of them which are without."
if--if, in addition to being "well reported of."
she . . . brought up children--either her own (Ti1 3:4, Ti1 3:12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.
lodged strangers-- Ti1 3:2, "given to hospitality" (Tit 1:8); in the case of presbyters.
washed . . . saints' feet--after the example of the Lord (Jn 13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.
relieved the afflicted--whether by pecuniary or other relief.
followed . . . good-- (Th1 5:15; compare instances in Mt 25:35-36).
5:115:11: Այլ ՚ի մանկամարդա՛ց այրեացն հրաժարեա՛, զի յորժամ խայտան զՔրիստոսիւ, ամուսնանա՛լ կամին[4940]. [4940] Ոմանք. Հրաժարեա՛ց։
11 Բայց երիտասարդ այրի կանանց հաշուի մի՛ առ, որովհետեւ հեշտասիրութեան անձնատուր լինելով՝ Քրիստոսի դէմ են ելնում եւ ամուսնանալ են ուզում.
11 Բայց դեռահասակ որբեւայրիները մերժէ. քանզի երբ Քրիստոսին դէմ յանդգնելով հեշտասիրութեան անձնատուր ըլլան, ամուսնանալ կ’ուզեն
Այլ ի մանկամարդաց այրեացն հրաժարեա, զի յորժամ խայտան զՔրիստոսիւ, ամուսնանալ կամին:

5:11: Այլ ՚ի մանկամարդա՛ց այրեացն հրաժարեա՛, զի յորժամ խայտան զՔրիստոսիւ, ամուսնանա՛լ կամին[4940].
[4940] Ոմանք. Հրաժարեա՛ց։
11 Բայց երիտասարդ այրի կանանց հաշուի մի՛ առ, որովհետեւ հեշտասիրութեան անձնատուր լինելով՝ Քրիստոսի դէմ են ելնում եւ ամուսնանալ են ուզում.
11 Բայց դեռահասակ որբեւայրիները մերժէ. քանզի երբ Քրիստոսին դէմ յանդգնելով հեշտասիրութեան անձնատուր ըլլան, ամուսնանալ կ’ուզեն
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Молодых же вдовиц не принимай, ибо они, впадая в роскошь в противность Христу, желают вступать в брак.
5:11  νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ χριστοῦ, γαμεῖν θέλουσιν,
5:11. νεωτέρας ( To-more-new ) δὲ (moreover) χήρας ( to-bereaved ) παραιτοῦ : ( thou-should-appeal-beside-unto ) ὅταν (which-also-ever) γὰρ (therefore) καταστρηνιάσωσιν (they-might-have-down-strive-belonged-unto) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"γαμεῖν (to-marry-unto) θέλουσιν, (they-determine,"
5:11. adulescentiores autem viduas devita cum enim luxuriatae fuerint in Christo nubere voluntBut the younger widows avoid. For when they have grown wanton in Christ, they will marry:
11. But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry;
But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry:

11: Молодых же вдовиц не принимай, ибо они, впадая в роскошь в противность Христу, желают вступать в брак.
5:11  νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ χριστοῦ, γαμεῖν θέλουσιν,
5:11. adulescentiores autem viduas devita cum enim luxuriatae fuerint in Christo nubere volunt
But the younger widows avoid. For when they have grown wanton in Christ, they will marry:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Молодые вдовы не должны быть вносимы в список вдов, получающих пособие от Церкви, потому что они, утешаясь Христом или, точнее, получая пособие от Церкви Христовой (по-русски выражение katasthnaacosi) переведено слишком обще: "впадая в роскошь противно Христу"), в то же время думают не о том, чтобы послужить Христу или Его Церкви, а о личных своих выгодах и прежде всего об утехах брачной жизни.

Они подлежат осуждению(какому и от кого - не сказано), потому что изменили своему прежде высказанному решению - отдать себя на служение Церкви. Кроме того, апостол считает нужным указать и на то, что такие вдовы привыкают к праздности и пустым пересудам в разговорах с другими женщинами.
Adam Clarke: Commentary on the Bible - 1831
5:11: But the younger widows refuse - Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See on Ti1 5:14 (note).
Wax wanton - Καταστρηνιασωσι· From κατα, intensive, and στρηνιαω, to act in a luxurious or wanton manner. The word is supposed to be derived from στερειν, to remove, and ἡνια, 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.
Albert Barnes: Notes on the Bible - 1834
5:11: But the younger widows refuse - That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.
For when they have begun to wax wanton against Christ - There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows" referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation wan made. The word "wanton" then meant "wandering" or "roving in gaiety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous" - Webster. The Greek word here used, καταστρηνιάζω katastrē niazō, occurs nowhere else in the New Testament. The word στρηνιάω strē niaō - however, is used twice, and is in both cases translated "lived deliciously;" Rev 18:7, Rev 18:9. The word is derived from στρῆνος strē nos (whence "strenuous"), properly meaning "rudeness, insolence, pride," and hence, "Rev_el, riot, luxury;" or from - streenees - , the adjective - "strong, stiff, hard, rough." The verb then means "to live strenuously, rudely," as in English, "to live hard;" also, to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous; see Pussow and Robinson, Lexicon. The sense here is, that they would not be subordinate to the restraints implied in that situation, they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.
They will marry - It is clear, from this, that the apostle did not contemplate any vows which would pRev_ent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted in to that rank; or as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favor of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: the younger: Ti1 5:9, Ti1 5:14
to wax: Deu 32:15; Isa 3:16; Hos 13:6; Jam 5:5; Pe2 2:18
they will: Ti1 5:14, Ti1 4:3; Co1 7:39, Co1 7:40
Geneva 1599
(10) But the younger widows (d) refuse: for when they have begun to wax wanton against Christ, they will marry;
(10) The first reason why younger widows are not to be admitted to this ministry, that is, because of the unsteadiness of their age they will at length shake off the burden that Christ has laid upon them, and think rather upon marrying again: and so will forsake the ministry to which they had bound themselves.
(d) Take them not into the assembly of widows.
John Gill
But the younger widows refuse,.... To admit them into the number of widows relieved by the church; partly because they are fit for labour, and so can take care of themselves; and partly because they may marry, as the apostle afterwards advises they should, and so would have husbands to take care of them:
for when they have begun to wax wanton against Christ; that is, being at ease, and without labour, live a wanton, loose, and licentious life, and in carnal lusts and pleasures, contrary to the commands of Christ, and to the reproach and dishonour of his name:
they will marry; not that it would be criminal for them to marry, or that second marriages are unlawful; for the apostle afterwards signifies that it was right, fit, and proper that such should marry; but his sense is, that marriage being the effect of wantonness, would not be so honourable in them, and especially after they had made application to the church for relief, and had declared themselves widows indeed, and desolate, and such as trusted in God, and gave themselves up to supplication and prayer; wherefore it would be much better for them, and more to the credit of religion, to marry first, than afterwards and it would be best not to apply at all to the church; and if they should, it would be most advisable to reject them for the said reasons.
John Wesley
Refuse - Do not choose. For when they are waxed wanton against Christ - To whose more immediate service they had addicted themselves. They want to marry - And not with a single eye to the glory of God; and so withdraw themselves from that entire service of the church to which they were before engaged.
Robert Jamieson, A. R. Fausset and David Brown
younger--than sixty years old (Ti1 5:9).
refuse--to take on the roll of presbyteress widows.
wax wanton--literally, "over-strong" (2Chron 26:16).
against Christ--rebelling against Christ, their proper Bridegroom [JEROME].
they will--Greek, "they wish"; their desire is to marry again.
5:125:12: իսկ զդատաստանս ընդունին, զի զառաջին հաւատսն արհամարհեցին։
12 իսկ դատաստան են ընդունում նրա համար, որ առաջին հաւատն արհամարհեցին:
12 Եւ դատապարտութիւն կ’ընդունին, վասն զի նախկին հաւատքնին մէկդի ձգելով կը ծուլանան։
իսկ զդատաստանս ընդունին, զի զառաջին հաւատսն արհամարհեցին:

5:12: իսկ զդատաստանս ընդունին, զի զառաջին հաւատսն արհամարհեցին։
12 իսկ դատաստան են ընդունում նրա համար, որ առաջին հաւատն արհամարհեցին:
12 Եւ դատապարտութիւն կ’ընդունին, վասն զի նախկին հաւատքնին մէկդի ձգելով կը ծուլանան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Они подлежат осуждению, потому что отвергли прежнюю веру;
5:12  ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν·
5:12. ἔχουσαι ( holding ) κρίμα (to-a-separating-to) ὅτι (to-which-a-one) τὴν (to-the-one) πρώτην (to-most-before) πίστιν (to-a-trust) ἠθέτησαν: (they-un-placed-unto)
5:12. habentes damnationem quia primam fidem irritam feceruntHaving damnation, because they have made void their first faith.
12. having condemnation, because they have rejected their first faith.
Having damnation, because they have cast off their first faith:

12: Они подлежат осуждению, потому что отвергли прежнюю веру;
5:12  ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν·
5:12. habentes damnationem quia primam fidem irritam fecerunt
Having damnation, because they have made void their first faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: Having damnation - In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the κριμα, or condemnation, of which the apostle speaks.
They have cast off their first faith - By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ's rein, they will marry; incurring condemnation, because they have put away their first fidelity.
Albert Barnes: Notes on the Bible - 1834
5:12: Having damnation - Or, rather, having "condemnation;" or incurring guilt. This does not mean of necessity that they would lose their souls; see the phrase explained in the notes on Co1 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself (compare notes on Ti1 5:14), or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed" - who were supported by the church, and who were entrusted with a certain degree of care over the more youthful females - and then should leave that situation. It might give occasion for scandal it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married Ti1 5:14, without having been thus admitted.
Because they have cast off their first faith - This does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faith, the deadness to the world, the simple dependence on God Ti1 5:5, and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead to the world, and felt their sole dependence on God. But if, under the influence of these strong emotions, they were admitted to the "class of widows" in the church, there was no certainty that they would continue in this state of mind. Time would do much to modify their grief. There would be a Rev_iving love of the world, and under the influence of this they would be disposed to enter again into the marriage relation, and thus show that they had not the strong and simple faith which they had when the blow which made them widows fell heavily upon then.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: damnation: Co1 11:34; Jam 3:1; Pe1 4:17 *Gr.
their: Gal 1:6; Rev 2:4, Rev 2:5
John Gill
And withal they learn to be idle,.... Being at ease, and without labour, living at the expense of the church: "wandering about from house to house"; having nothing else to do: such an one is what the Jews (z) call , "the gadding widow"; who, as the gloss says,
"goes about and visits her neighbours continually; and these are they that corrupt the world.''
Of this sort of women must the Jews be understood, when they say (a), it is one of the properties of them to be "going out", or gadding abroad, as Dinah did; and that it is another to be "talkative", which agrees with what follows:
and not only idle, but tattlers also; full of talk, who have always some news to tell, or report to make of the affairs of this, or the other person, or family:
and busy bodies; in the matters of other persons, which do not concern them:
speaking things which they ought not; which either are not true, and, if they are, are not to be spoken of, and carried from place to place: this is a very great inconvenience, the apostle observes, arising from the admission of such young widows to be relieved and maintained at the church's charge.
(z) T. Bab. Sota, fol. 22. 1. (a) Bereshit Rabba, sect. 45. fol. 40. 3.
John Wesley
They have rejected their first faith - Have deserted their trust in God, and have acted contrary to the first conviction, namely, that wholly to devote themselves to his service was the most excellent way. When we first receive power to believe, does not the Spirit of God generally point out what are the most excellent things; and at the same time, give us an holy resolution to walk in the highest degree of Christian severity? And how unwise are we ever to sink into anything below it!
Robert Jamieson, A. R. Fausset and David Brown
Having--Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them.
cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1Cor 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on Ti1 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1Cor 7:32, 1Cor 7:34).
5:135:13: Միանգամայն եւ դատարկանձո՛ւնք ուսանին, շրջօ՛ղք տանէ ՚ի տուն. եւ ո՛չ միայն դատարկք, այլ եւ փասքո՛ւսք եւ հետաքրքի՛րք. եւ խօսին՝ որ ինչ ո՛չ է պիտոյ[4941]։ [4941] Ոմանք. Խօսին որ ոչինչ է պիտոյ։
13 Միաժամանակ եւ անգործութեան են վարժւում՝ շրջելով տնից տուն. եւ ոչ միայն դատարկապորտներ են, այլեւ շատախօս եւ աւելորդ հետաքրքրասէր. եւ խօսում են բաներ, որ պէտք չէ խօսել:
13 Տունէ տուն կը պտըտին եւ ո՛չ միայն ծոյլ, հապա շատախօս ու հետաքրքիր կ’ըլլան եւ անպատեհ բաներ կը խօսին։
Միանգամայն եւ դատարկանձունք ուսանին, շրջողք տանէ ի տուն. եւ ոչ միայն դատարկք, այլ եւ փասքուսք եւ հետաքրքիրք. եւ խօսին որ ինչ ոչ է պիտոյ:

5:13: Միանգամայն եւ դատարկանձո՛ւնք ուսանին, շրջօ՛ղք տանէ ՚ի տուն. եւ ո՛չ միայն դատարկք, այլ եւ փասքո՛ւսք եւ հետաքրքի՛րք. եւ խօսին՝ որ ինչ ո՛չ է պիտոյ[4941]։
[4941] Ոմանք. Խօսին որ ոչինչ է պիտոյ։
13 Միաժամանակ եւ անգործութեան են վարժւում՝ շրջելով տնից տուն. եւ ոչ միայն դատարկապորտներ են, այլեւ շատախօս եւ աւելորդ հետաքրքրասէր. եւ խօսում են բաներ, որ պէտք չէ խօսել:
13 Տունէ տուն կը պտըտին եւ ո՛չ միայն ծոյլ, հապա շատախօս ու հետաքրքիր կ’ըլլան եւ անպատեհ բաներ կը խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: притом же они, будучи праздны, приучаются ходить по домам и [бывают] не только праздны, но и болтливы, любопытны, и говорят, чего не должно.
5:13  ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.
5:13. ἅμα (along) δὲ (moreover) καὶ (and) ἀργαὶ ( un-worked ) μανθάνουσιν, (they-learn) περιερχόμεναι ( coming-about ) τὰς (to-the-ones) οἰκίας, (to-housings-unto,"οὐ (not) μόνον (to-alone) δὲ (moreover) ἀργαὶ ( un-worked ,"ἀλλὰ (other) καὶ (and) φλύαροι ( prattled ) καὶ (and) περίεργοι , ( worked-about ," λαλοῦσαι ( speaking-unto ) τὰ (to-the-ones) μὴ (lest) δέοντα . ( to-binding )
5:13. simul autem et otiosae discunt circumire domos non solum otiosae sed et verbosae et curiosae loquentes quae non oportetAnd withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busy bodies, speaking things which they ought not.
13. And withal they learn also idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not:

13: притом же они, будучи праздны, приучаются ходить по домам и [бывают] не только праздны, но и болтливы, любопытны, и говорят, чего не должно.
5:13  ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.
5:13. simul autem et otiosae discunt circumire domos non solum otiosae sed et verbosae et curiosae loquentes quae non oportet
And withal being idle they learn to go about from house to house: and are not only idle, but tattlers also and busy bodies, speaking things which they ought not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:13: And withal they learn to be idle - They do not love work, and they will not work.
Wandering about from house to house - Gadding, gossiping; never contented with home; always visiting.
And not only idle - If it went no farther, this would be intolerable; but they are tattlers - tale-bearers; whisperers; light, trifling persons; all noise and no work.
Busybodies - Persons who meddle with the concerns of others; who mind every one's business but their own.
Speaking things which they ought not - Lies, slanders, calumnies; backbiting their neighbors, and everywhere sowing the seed of dissension.
Albert Barnes: Notes on the Bible - 1834
5:13: And withal - In addition to the prospect that they may marry again, there are other disadvantages which might follow from such an arrangement, and other evils to be feared which it is desirable to avoid.
They learn to be idle - That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of these more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally disposed to be idle, but that in the situation referred to there would be danger of it.
Wandering about from house to house - A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but always attended with mischief.
Tattlers also - Literally, "overflowing;" then overflowing with talk; praters, triflers. They would learn all the news; become acquainted with the secrets of families, and of course indulge in much idle and improper conversation. Our word "gossipers" would accurately express the meaning here. The noun does not occur elsewhere in the New Testament. The verb occurs in Joh 3:10; rendered, "prating against."
And busy-bodies - see the notes on Th2 3:11. The word means, probably, "working all round, overdoing," and then "an intermeddler." Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbors. No one likes to be wholly idle, and if anyone is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.
Speaking things which they ought not - Rev_ealing the concerns of their neighbors; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were entrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighborhood than those who have nothing to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: to be: Pro 31:27; Th2 3:6-11
wandering: Lev 19:16; Pro 20:19; Luk 10:7; Act 20:20
busybodies: Th2 3:11; Pe1 4:15
speaking: Act 20:30; Tit 1:11; Jam 3:10
Geneva 1599
(11) And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
(11) Another reason: because they are for the most part gossips and busybodies, and idly roving up and down, neglecting their charge and duty.
Robert Jamieson, A. R. Fausset and David Brown
withal--"at the same time, moreover."
learn--usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.
wandering--Greek, "going about."
from house to house--of the members of the Church (Ti2 3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [THEOPHYLACT].
tattlers--literally "trifling talkers." In 3Jn 1:10, translated "prating."
busybodies--mischievously busy; inconsiderately curious (Th2 3:11). Acts 19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [CALVIN].
speaking--not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [ALFORD].
which they ought not-- (Tit 1:11).
5:145:14: Կամիմ զմանկամարդացդ՝ ամուսնանա՛լ, որդի՛ս ծնանել, տնարա՛րս լինել, եւ մի՛ ինչ պատճառս տալ հակառակորդին՝ ՚ի հայհոյութեա՛ն աղագս[4942]։ [4942] Ոսկան. Կամիմ մանկամարդացդ։ Ոմանք. Հայհոյութեան աղագաւ։
14 Ուզում եմ, որ այդ երիտասարդ կանայք ամուսնանան, որդիներ ծնեն, տնարար լինեն եւ հակառակորդին առիթ չտան նախատինքի,
14 Ուստի կ’ուզեմ որ դեռահասակ կիները ամուսնանան, զաւակներ ծնանին, տնաշէն ըլլան ու նախատինքի առիթ չտան հակառակորդին
Կամիմ զմանկամարդացդ ամուսնանալ, որդիս ծնանել, տնարարս լինել, եւ մի՛ ինչ պատճառս տալ հակառակորդին ի հայհոյութեան աղագս:

5:14: Կամիմ զմանկամարդացդ՝ ամուսնանա՛լ, որդի՛ս ծնանել, տնարա՛րս լինել, եւ մի՛ ինչ պատճառս տալ հակառակորդին՝ ՚ի հայհոյութեա՛ն աղագս[4942]։
[4942] Ոսկան. Կամիմ մանկամարդացդ։ Ոմանք. Հայհոյութեան աղագաւ։
14 Ուզում եմ, որ այդ երիտասարդ կանայք ամուսնանան, որդիներ ծնեն, տնարար լինեն եւ հակառակորդին առիթ չտան նախատինքի,
14 Ուստի կ’ուզեմ որ դեռահասակ կիները ամուսնանան, զաւակներ ծնանին, տնաշէն ըլլան ու նախատինքի առիթ չտան հակառակորդին
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Итак я желаю, чтобы молодые вдовы вступали в брак, рождали детей, управляли домом и не подавали противнику никакого повода к злоречию;
5:14  βούλομαι οὗν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῶ ἀντικειμένῳ λοιδορίας χάριν·
5:14. βούλομαι ( I-purpose ) οὖν (accordingly) νεῶτέρας ( to-more-new ) γαμεῖν, (to-marry-unto,"τεκνογονεῖν, (to-producee-make-unto,"οἰκοδεσποτεῖν, (to-house-master-unto,"μηδεμίαν (to-lest-moreover-one) ἀφορμὴν (to-a-cording-off) διδόναι (to-give) τῷ (unto-the-one) ἀντικειμένῳ ( unto-ever-a-one-situating ) λοιδορίας (of-a-reviling-unto) χάριν: (to-a-granting)
5:14. volo ergo iuveniores nubere filios procreare matres familias esse nullam occasionem dare adversario maledicti gratiaI will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil.
14. I desire therefore that the younger marry, bear children, rule the household, give none occasion to the adversary for reviling:
I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully:

14: Итак я желаю, чтобы молодые вдовы вступали в брак, рождали детей, управляли домом и не подавали противнику никакого повода к злоречию;
5:14  βούλομαι οὗν νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῶ ἀντικειμένῳ λοιδορίας χάριν·
5:14. volo ergo iuveniores nubere filios procreare matres familias esse nullam occasionem dare adversario maledicti gratia
I will, therefore, that the younger should marry, bear children, be mistresses of families, give no occasion to the adversary to speak evil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Поэтому апостол решительно требует (желаю - не совсем правильный перевод выражения boulomai), чтобы молодые вдовы снова вступали в брак и занимались детьми и хозяйством, не подавая противникам христианства - иудеям и язычникам - повода хулить христианскую веру. А опасаться за молодых вдов есть основание: некоторые из них уже пошли дурною дорогою (вслед сатане). Свои наставления относительно вдов апостол заключает приглашением ко всем верующим - помогать своим вдовам - родственницам и знакомым, не обременяя заботами о них Церковь.
Adam Clarke: Commentary on the Bible - 1831
5:14: 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.
Albert Barnes: Notes on the Bible - 1834
5:14: I will therefore - I give it as my opinion; or this is my counsel; compare notes, Co1 7:6, Co1 7:10, Co1 7:40.
That the younger women marry - The word "women" is not expressed or necessarily implied in the original - neooteras - - and it is evident that the apostle here had particular reference to "widows," and that the injunction should be understood as relating to them. We are not to suppose that he gives this as an absolute and universal command, for it might not always be at the option of the widow to marry again, and it cannot be doubted that there may be cases where it would be unadvisable. But he speaks of this as a general rule. It is better for such persons to have domestic concerns that require their attention, than it is to be exposed to the evils of an idle life. We may learn from this:
(1) that second marriages are not improper or unlawful, but that in some circumstances they may be preferable to widowhood;
(2) that marriage itself is in a high degree honorable. How different are the views of the inspired apostle Paul about marriage from those of the Papists!
Bear children, guide the house - These words signify, says Bloomfield, to "exercise and occupy themselves in the duties of a wife." It is better to be employed in the duties growing out of the cares of a family, than to lead a life of celibacy.
Give none occasion to the adversary - The enemy of religion - the pagan or the infidel.
To speak reproachfully - Margin, "for their railing." That is, on account of a life which would do no honor to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in Ti1 5:13. Every one who professes religion should so live as to give no occasion to an infidel or a man of the world to speak reproachfully of the cause of the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: I will: Ti1 2:8
the younger: Ti1 5:11, Ti1 4:3; Co1 7:8, Co1 7:9; Heb 13:4
guide: Gen 18:6, Gen 18:9; Pro 14:1, Pro 31:27-29; Tit 2:5 *Gr.
give: Ti1 6:1; Sa2 12:14; Dan 6:4; Rom 14:13; Co2 11:12; Tit 2:5, Tit 2:8; Pe1 4:14, Pe1 4:15
to speak reproachfully: Gr. for their railing, Luk 23:35-41
Geneva 1599
(12) I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
(12) The fifth rule: let younger widows marry and govern their houses in a godly way.
John Gill
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.
John Wesley
I counsel therefore the younger women - Widows or virgins, such as are not disposed to live single. To marry, to bear children, to guide the family - Then will they have sufficient employment of their own. And give no occasion of reproach to the adversary - Whether Jew or heathen.
Robert Jamieson, A. R. Fausset and David Brown
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 1Cor 7:40; for the circumstances of the two cases were distinct (compare 1Cor 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. Phil 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].
5:155:15: Զի արդէ՛ն իսկ ոմանք խոտորեցան զկնի Սատանայի։
15 քանի որ արդէն իսկ նրանցից ոմանք շեղուել են՝ Սատանայի յետեւից գնալով:
15 Քանզի արդէն ոմանք խոտորեցան եւ Սատանային ետեւէն գացին։
Զի արդէն իսկ ոմանք խոտորեցան զկնի Սատանայի:

5:15: Զի արդէ՛ն իսկ ոմանք խոտորեցան զկնի Սատանայի։
15 քանի որ արդէն իսկ նրանցից ոմանք շեղուել են՝ Սատանայի յետեւից գնալով:
15 Քանզի արդէն ոմանք խոտորեցան եւ Սատանային ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: ибо некоторые уже совратились вслед сатаны.
5:15  ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
5:15. ἤδη (which-then) γάρ (therefore) τινες (ones) ἐξετράπησαν (they-had-been-turned-out) ὀπίσω (aback-unto-which) τοῦ (of-the-one) Σατανᾶ. (of-a-satanas)
5:15. iam enim quaedam conversae sunt retro SatananFor some are already turned aside after Satan.
15. for already some are turned aside after Satan.
For some are already turned aside after Satan:

15: ибо некоторые уже совратились вслед сатаны.
5:15  ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
5:15. iam enim quaedam conversae sunt retro Satanan
For some are already turned aside after Satan.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: For some are already turned aside - Some of these young widows, for he appears to be still treating of them, are turned aside to idolatry, to follow Satan instead of Christ. Slight deviations, in the first instance, from a right line, may lead at last to an infinite distance from Christ.
Albert Barnes: Notes on the Bible - 1834
5:15: For some are already turned aside after Satan - That is, some young widows. The meaning is, that in the respects above mentioned Ti1 5:13, they had followed the great Tempter, rather than the Lord Jesus. This is stated as a reason why they should not be admitted into the number of the widows who were to be maintained at the expense of the church, and to whom the care of the younger female members was to be committed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Phi 3:18, Phi 3:19; Ti2 1:15, Ti2 2:18, Ti2 4:10; Pe2 2:2, Pe2 2:20-22, Pe2 3:16; Jo1 2:19; Jde 1:4, Jde 1:5; Rev 12:9
John Gill
For some are already turned aside after Satan. Meaning some of those younger widows, whom the apostle knew, and had observed to have departed from the faith they first professed, and turned their backs on Christ, and gave themselves up to carnal lusts and pleasures, and an idle and impure life and conversation, walked according to the course of this world, and the prince of it, by whom they were led captive at his will; for so everyone that apostatizes from a profession of Christ, and follows either false teachers, and their doctrines, as the Gnostics, that condemned marriage, or any sinful and impure way of life, may be said to turn aside after Satan; and as that apostle knew this to be fact, from his own observation, he therefore gives the above advice.
John Wesley
Some - Widows. Have turned aside after Satan - Who has drawn them from Christ.
Robert Jamieson, A. R. Fausset and David Brown
For--For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in Ti1 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (Ti1 5:14). "Satan finds some mischief still for the idle hands to do."
5:165:16: Եթէ ոք հաւատացեալ՝ այրի՛ս ունիցի՝ բաւակա՛ն լիցի նոցա, եւ մի՛ ծանրասցի եկեղեցւոյն. զի ճշմարի՛տ այրեացն բաւական լինիցի։
16 Եթէ հաւատացեալ մէկը այրիներ ունի, թող նրանց օգնի, որ եկեղեցին բեռի տակ չընկնի եւ նա կարողանայ օգնել իսկապէ՛ս այրիներին:
16 Եթէ հաւատացեալ այր մարդ մը կամ կին մը որբեւայրիներ ունենայ, թող օգնէ անոնց եւ եկեղեցին չծանրաբեռնէ, որպէս զի ճշմարտապէս որբեւայրիներուն օգնէ։
Եթէ ոք հաւատացեալ` այրիս ունիցի, բաւական լիցի նոցա, եւ մի՛ ծանրասցի եկեղեցւոյն, զի ճշմարիտ այրեացն բաւական լինիցի:

5:16: Եթէ ոք հաւատացեալ՝ այրի՛ս ունիցի՝ բաւակա՛ն լիցի նոցա, եւ մի՛ ծանրասցի եկեղեցւոյն. զի ճշմարի՛տ այրեացն բաւական լինիցի։
16 Եթէ հաւատացեալ մէկը այրիներ ունի, թող նրանց օգնի, որ եկեղեցին բեռի տակ չընկնի եւ նա կարողանայ օգնել իսկապէ՛ս այրիներին:
16 Եթէ հաւատացեալ այր մարդ մը կամ կին մը որբեւայրիներ ունենայ, թող օգնէ անոնց եւ եկեղեցին չծանրաբեռնէ, որպէս զի ճշմարտապէս որբեւայրիներուն օգնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Если какой верный или верная имеет вдов, то должны их довольствовать и не обременять Церкви, чтобы она могла довольствовать истинных вдовиц.
5:16  εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.
5:16. εἴ (If) τις (a-one) πιστὴ (trusted) ἔχει (it-holdeth) χήρας , ( to-bereaved ,"ἐπαρκείτω (it-should-suffice-upon-unto) αὐταῖς, (unto-them,"καὶ (and) μὴ (lest) βαρείσθω (it-should-be-weighted-unto) ἡ (the-one) ἐκκλησία, (a-calling-out-unto,"ἵνα (so) ταῖς (unto-the-ones) ὄντως (unto-being) χήραις ( unto-bereaved ) ἐπαρκέσῃ. (it-might-have-sufficed-upon-unto)
5:16. si qua fidelis habet viduas subministret illis et non gravetur ecclesia ut his quae vere viduae sunt sufficiatIf any of the faithful have widows, let him minister to them, and let not the church be charged: that there may be sufficient for them that are widows indeed.
16. If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it may relieve them that are widows indeed.
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:

16: Если какой верный или верная имеет вдов, то должны их довольствовать и не обременять Церкви, чтобы она могла довольствовать истинных вдовиц.
5:16  εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.
5:16. si qua fidelis habet viduas subministret illis et non gravetur ecclesia ut his quae vere viduae sunt sufficiat
If any of the faithful have widows, let him minister to them, and let not the church be charged: that there may be sufficient for them that are widows indeed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:16: If any man or woman that believeth - If any Christian man or woman have poor widows, which are their relatives, let them relieve them - provide them with the necessaries of life, and not burden the Church with their maintenance, that the funds may be spared for the support of those widows who were employed in its service, teaching children, visiting the sick, etc., etc. For the performing of such offices it is very likely that none but widows were employed; and these were chosen, other things being equal, out of the most indigent of the widows, and therefore called by the apostle, here and in Ti1 5:3, αἱς οντως χηραι, widows indeed - widows desolate, without support, and without relatives. See on Ti1 5:10 (note).
Albert Barnes: Notes on the Bible - 1834
5:16: If any man or woman that believeth - Christians are often simply called "believers," because faith is the leading and most important act of their religion.
Have widows - Widowed mothers, or grandmothers, or any other widows whose support would naturally devolve on them.
Let them relieve them - That is, let them support them. This was an obvious rule of duty; see the notes on Ti1 5:8. Nothing can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves.
That it may relieve, ... - That it may have the means of supporting those who are truly dependent. To require or expect the Church, therefore, to support those whom we ought ourselves to support, is, in fact, to rob the poor and friendless. In regard to these directions respecting widows Ti1 5:3-16, we may remark in general, as the result of the exposition which has been given:
(1) they were to be poor widows, who had not the means of support themselves.
(2) they were, probably, to be not merely supported, but to be usefully employed in the service of the church, particularly in overseeing the conduct, and imparting instruction to the female members.
(3) they were to be of such age and character that there would be security of stability and correctness of deportment; such that they would not be tempted to leave the situation or to act so as to give occasion of reproach.
(4) it is by no means certain that this was intended to be a permanent arrangement. It grew probably out of the special customs respecting contact between the sexes in the Oriental world, and would undoubtedly be proper now in similar circumstances. But it by no means follows that this arrangement is binding on the churches where the customs of society are different. Yet.
(5) the passage inculcates the general principle that the poor widows of the church are to be assisted when they have no relatives on whom they can naturally depend. No class of people are more helpless than aged widows, and for that class God has always shown a special concern, and his people should do so likewise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: let them: Ti1 5:4, Ti1 5:8
widows indeed: Ti1 5:3, Ti1 5:5
Geneva 1599
(13) 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.
(13) The sixth rule: let the faithful help their widows at their own expense as much as they can, and do not let the congregation be burdened with these expenses.
John Gill
If any man or woman that believeth have widows,.... That is, if any member of a church, whether a brother or a sister, have mothers or grandmothers, or any near relations widows, in mean circumstances, and incapable of taking care of themselves:
let them relieve them; out of their own substance; which is what the apostle before calls showing piety at home, and requiting their own parents:
and let not the church be charged; or burdened with the maintenance of them:
that it may relieve them that are widows indeed; that the church may be in a better capacity, its stock not being expended on others, to supply the wants of those who are really widows; who have neither husbands, nor children, nor any relations, to provide for them; nor anything in the world to support themselves with.
Robert Jamieson, A. R. Fausset and David Brown
If any . . . have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, Ti1 5:3-4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, Ti1 5:11, Ti1 5:13; Ezek 16:49, is to be diligent in good works, such as "relieving the afflicted," Ti1 5:10, thus qualifying herself for being afterwards a widow-presbyteress).
let them--rather as Greek, "let him," or "her"; "let such a one" (Ti1 5:10).
be charged--literally, "be burdened" with their support.
widows indeed--really helpless and friendless (Ti1 5:3-4).
5:175:17: Որ բարւոք վերակացու լինին երիցունք, կրկի՛ն պատուոյ արժանի եղիցին. մանաւանդ որ աշխատիցին բանիւ, եւ վարդապետութեամբ[4943]։ [4943] Ոմանք. Վերակացու լինիցին ե՛՛... աշխատիցին բանիւք եւ։
17 Այն երէցները, որոնք լաւ վերակացու են, կրկնակի պատուի արժանի թող լինեն. մանաւանդ նրանք, որ տքնում են խօսքով եւ ուսուցանելով.
17 Աղէկ վերակացութիւն ընող երէցները կրկին պատիւի արժանի թող սեպուին, մանաւանդ անոնք, որ կ’աշխատին խօսքը քարոզելով ու սորվեցնելով։
Որ բարւոք վերակացու լինին երիցունք` կրկին պատուոյ արժանի եղիցին, մանաւանդ որ աշխատիցին բանիւ եւ վարդապետութեամբ:

5:17: Որ բարւոք վերակացու լինին երիցունք, կրկի՛ն պատուոյ արժանի եղիցին. մանաւանդ որ աշխատիցին բանիւ, եւ վարդապետութեամբ[4943]։
[4943] Ոմանք. Վերակացու լինիցին ե՛՛... աշխատիցին բանիւք եւ։
17 Այն երէցները, որոնք լաւ վերակացու են, կրկնակի պատուի արժանի թող լինեն. մանաւանդ նրանք, որ տքնում են խօսքով եւ ուսուցանելով.
17 Աղէկ վերակացութիւն ընող երէցները կրկին պատիւի արժանի թող սեպուին, մանաւանդ անոնք, որ կ’աշխատին խօսքը քարոզելով ու սորվեցնելով։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Достойно начальствующим пресвитерам должно оказывать сугубую честь, особенно тем, которые трудятся в слове и учении.
5:17  οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
5:17. Οἱ (The-ones) καλῶς (unto-seemly) προεστῶτες ( having-had-come-to-stand-before ," πρεσβύτεροι ( more-eldered ,"διπλῆς (of-two-fold) τιμῆς (of-a-valuation) ἀξιούσθωσαν, (they-should-be-en-deem-belonged,"μάλιστα (most-such) οἱ (the-ones) κοπιῶντες ( fell-belonging-unto ) ἐν (in) λόγῳ (unto-a-forthee) καὶ (and) διδασκαλίᾳ: (unto-a-spoken-teaching-unto)
5:17. qui bene praesunt presbyteri duplici honore digni habeantur maxime qui laborant in verbo et doctrinaLet the priests that rule well be esteemed worthy of double honour: especially they who labour in the word and doctrine.
17. Let the elders that rule well be counted worthy of double honour, especially those who labour in the word and in teaching.
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine:

17: Достойно начальствующим пресвитерам должно оказывать сугубую честь, особенно тем, которые трудятся в слове и учении.
5:17  οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
5:17. qui bene praesunt presbyteri duplici honore digni habeantur maxime qui laborant in verbo et doctrina
Let the priests that rule well be esteemed worthy of double honour: especially they who labour in the word and doctrine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20: Переходя к пресвитерам, апостол требует, чтобы они за свое предстоятельское служение были почитаемы вдвойне - и как старцы по возрасту, и как носители особого высокого звания. Особенно заслуживают такого почета те, которые не только занимаются делами церковного управления, но и выступают как проповедники и учители веры. Почтение же должно выражаться прежде всего в вознаграждении за их труды, которое пресвитеры должны получать, как и всякий трудящийся: об этом сказано и в Ветхом (Втор. XXV:4), и в Новом Завете (Мф. X:10). Что же касается пресвитеров, не удовлетворяющих своему высокому назначению, то обвинение против них должно быть принесено при достаточном количестве свидетелей. В таком случае жалующийся на пресвитера, конечно, будет осторожнее в своих речах против пресвитера, чем в том случае, когда он будет наедине с епископом. Если пресвитер окажется действительно виновным, то его нужно обличить пред всеми другими пресвитерами, чтобы этим самым предохранить последних от повторения тех же проступков, в каких изобличен повинный пресвитер.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Directions Concerning Elders; Concerning Church Discipline.A. D. 64.
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. 19 Against an elder receive not an accusation, but before two or three witnesses. 20 Them that sin rebuke before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. 22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. 23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. 24 Some men's sins are open beforehand, going before to judgment; and some men they follow after. 25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.

Here are directions,

I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (v. 17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deut. xxv. 4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Matt. x. 10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (1 Cor. ix. 14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.

II. Concerning the accusation of ministers (v. 19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (v. 20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly." Or "those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear." Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.

III. Concerning the ordination of ministers (v. 22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.

IV. Concerning absolution, to which v. 24, 25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, &c. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure.--Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.

V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, v. 21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, &c. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Prov. xxxi. 6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness.
Adam Clarke: Commentary on the Bible - 1831
5:17: Let the elders that rule well - Elder is probably here the name of an ecclesiastical officer, similar to what we now term presbyter. See on Ti1 5:1 (note). Dr. Macknight has remarked that, "in the first age, the name πρεσβυτερος, elder, was given to all who exercised any sacred office in the Church, as is plain from Act 20:28, where the persons are called επισκοποι, bishops, who, Act 20:17, were called πρεσβυτεροι, elders. The same thing appears from Tit 1:5, where those are called elders who, Tit 1:7, are named bishops; and from Ti1 4:14, where, collectively, all who held sacred offices in Lystra are called πρεσβυτεριον, the presbytery or eldership, and are said to have concurred with St. Paul in setting Timothy apart to the ministry."
Double honor - Διπλης τιμης. Almost every critic of note allows that τιμη here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter.
Especially they who labor in the word and doctrine - Those who not only preach publicly, but instruct privately, catechize, etc. Some think this refers to distinct ecclesiastical orders; but these technical distinctions were, in my opinion, a work of later times.
Albert Barnes: Notes on the Bible - 1834
5:17: Let the elders that rule well - Greek, πρεσβύτεροι presbuteroi, Presbyters. The apostle had given full instructions respecting bishops Ti1 3:1-7; deacons Ti1 3:8-13; widows Ti1 5:3-16; and he here proceeds to prescribe the duty of the church toward those who sustain the office of elder. The word used - "elder" or "presbyter" - properly refers to age, and is then used to denote the officers of the church, probably because the aged were at first entrusted with the administration of the affairs of the church. The word was in familiar use among the Jews to denote the body of men that presided in the synagogue; see the Mat 15:2 note; Act 11:30; Act 15:2 notes.
That rule well - Presiding well, or well managing the spiritual interests of the church. The word rendered "rule" - προεστῶτες proestō tes - is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Tit 1:5, Tit 1:7; to an apostle, Pe1 5:1; and is such a word as would apply to any officers to whom the management and government of the church was entrusted. On the general subject of the rulers in the church; see the notes on Co1 12:28. It is probable that not precisely the same organization was pursued in every place where a church was established; and where there was a Jewish synagogue, the Christian church would be formed substantially after that model, and in such a church there would be a bench of presiding eiders; see, on this subject, Whately's "Kingdom of Christ delineated," pp. 84-80. The language here seems to have been taken from such an organization. On the Jewish synagogue, see the notes on Mat 4:23.
Be counted worthy of double honour - Of double respect; that is, of a high degree of respect; of a degree of respect becoming their age and office; compare Th1 5:12-13. From the quotation which is made in Ti1 5:18, in relation to this subject, it would seem probable that the apostle had some reference also to their support, or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. Nothing would be more reasonable than that, if their duties in the church interfered with their regular employments in their secular calling, their brethren should contribute to their support; compare notes on 1 Cor. 9.
Especially they who labour in word and doctrine - In preaching and instructing the people. From this it is clear that, while there were "elders" who labored "in the word and doctrine," that is, in preaching, there were also those who did not labor "in the word and doctrine," but who were nevertheless appointed to rule in the church. Whether, however, they were regarded as a separate and distinct class of officers, does not appear from this passage. It may have been that there was a bench of elders to whom the general management of the church was confided, and that a part of them were engaged in preaching; a part may have performed the office of "teachers" (see the Rom 12:7 note; Co1 12:28 note), and a part may have been employed in managing other concerns of the church, and yet all were regarded as the προεστῶτες πρεσβύτεροι proestō tes presbuteroi - or "elders presiding over the church." It cannot, I think, be certainly concluded from this passage, that the ruling elders who did not teach or preach were regarded as a separate class or order of permanent officers in the church. There seems to have been a bench of elders selected on account of age, piety, prudence, and wisdom, to whom was entrusted the whole business of the instruction and government of the church, and they performed the various parts of the duty as they had ability. Those among them who "labored in the word and doctrine," and who gave up all their time to the business of their office, would be worthy of special respect, and of a higher compensation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: the elders: Ti1 5:1
rule: Ti1 3:5; Mat 24:25; Luk 12:42; Rom 12:8; Th1 5:12, Th1 5:13; Heb 13:7, Heb 13:17, Heb 13:24
be: Ti1 5:3; Act 28:10; Rom 15:27; Co1 9:5-14; Gal 6:6; Phi 2:29
double: Kg2 2:9; Isa 40:2; Jer 16:18, Jer 17:18; Zac 9:12
labour: Ti1 4:10; Mat 9:37, Mat 9:38; Luk 10:1, Luk 10:2, Luk 10:7; Joh 4:38; Act 20:35; Rom 16:12; Co1 3:9, Co1 15:10, Co1 16:16; Co2 6:1; Phi 2:16, Phi 4:3; Ti2 2:6
word: Ti1 4:6, Ti1 4:16; Ti2 4:2
Geneva 1599
(14) Let the elders that rule well be counted worthy of (e) double honour, (f) especially they who labour in the word and doctrine.
(14) Now he gives rules, and shows how he ought to behave himself with the elders, that is to say, with the pastors, and those who have the governance in the discipline of the church, who is president of their company. The first rule: let the church or congregation see to this especially, as God himself has commanded, that the elders that do their duty well, are honestly supported.
(e) We must be more concerned for them, than for the rest.
(f) There were two types of elders: the one dealt with the government only, and looked to the behaviour of the congregation; the other in addition to that, dealt with both preaching and prayers, to and for the congregation.
John Gill
Let the elders that rule well,.... By whom are meant not elders in age; though such ought to be honoured and respected, and to have a proper maintenance either from their children or the church, when reduced, and incapable of helping themselves; but then this is what should be done to all such persons, whereas the elders here are particularly described as good rulers and labourers in the word and doctrine; besides, elders in age are taken notice of before; nor are civil magistrates intended, such as were called the elders of Israel; for though such as discharge their office well are worthy of honour, yet it does not belong to any of them to labour in preaching the doctrine of the Gospel: nor are deacons designed, for they are never called elders in Scripture; nor is their work ruling, but serving of tables; nor does the ministry of the word belong to them as such; nor is any maintenance allowed them from the church on account of their office: nor are lay elders meant, who rule, but teach not; since there are no such officers appointed in the churches of Christ; whose only officers are bishops or elders and deacons: wherefore the qualifications such are only given in a preceding chapter. There are no other that rule in churches, but such who also speak to them the word of God; wherefore by him that rules, and the labourer in word and doctrine, are not meant two distinct orders, but different persons of the same order; some of these ruling well, but do not take so much pains in the ministry of the word; while others of them both rule well and labour in the word, and who are to be reckoned deserving of the honour hereafter mentioned. These are called "elders", because they are commonly chosen out of the senior members of the churches, though not always, Timothy is an exception to this; and because of their senile gravity and prudence, which were necessary in them: and they may be said to "rule", because they are set in the highest place in the church, and over others in the Lord, who are to submit themselves to them, and obey them. Christ's church is a kingdom, he is King of it, and his ministering servants are rulers under him; and who rule "well" when they rule not with force and cruelty, or lord it over God's heritage; but when they govern according to the laws which Christ the King and lawgiver has prescribed; when they explain and enforce those laws, and show them to the people, and see that they are put in execution and when they discharge this part of their work with diligence and prudence. Now let such be
counted worthy of double honour; which some understand of honour in this world, and in the world to come, and which they have; they are honoured now by Christ, though reproached by the world, by being called unto, qualified for, and succeeded in the work of the ministry; and when they have faithfully discharged it, they will be honoured by him hereafter, and be introduced into his joy with commendation, and shine as the stars for ever and ever. But rather this is to be understood both of that outward respect that is to be shown them by words and actions; and of a sufficient maintenance that is to be provided for them; in which sense the word "honour" is used in this chapter before; See Gill on Ti1 5:3, and some think that the comparison is between the widows before mentioned, and these elders; that if poor widows in the church are to be honoured and maintained, then much more the officers of it; these are worthy of more honour, even of double honour, or, a larger and a more honourable main tenant: and indeed this seems to be the meaning of the word "double" when used both in an ill and in a good sense; see Rev_ 18:6 and is an allusion to the firstborn among the Jews, who was to have a double portion of his father's goods, Deut 21:17 and so may here signify, that the ministers of the Gospel ought not to have a short and scanty, but a large and honourable maintenance.
Especially they who labour in the word and doctrine; which lies in a constant reading of the Scriptures, the word of God, and diligently searching into them, and comparing them together, in order to find out the mind and will of God in them; in a daily meditation upon them, and study of them; and in frequent and fervent wrestling with God, or prayer to him, to give an understanding of them; and in endeavouring to find out the sense of difficult passages, which are hard to be understood; and in providing for the different cases and circumstances of hearers, that everyone may have a portion; and in the choice of apt and proper words to express truth in, to the capacities of all: this is labouring in the word in private; besides which there is labouring in doctrine, in public; in preaching the Gospel constantly, boldly, and faithfully; in holding it fast against all opposition, and in defending it by argument, both by word and writing. The phrase seems to be Jewish, a like one is often to be met with in Jewish writings: Rabbenu was sitting ,
""and labouring in the law" before the congregation of the Babylonians at Tzippore (b);''
and again (c),
"R. Jonah gave tithes to R. Acha bar Alia, not because he was a priest, but because he , "laboured in the law";''
and they say (d),
"there is no greater reward for a man in the world, as for him , "who labours in the law";''
hence we read (e) of , "the labour of the law", which they say the mouth is made for, and of labourers in the law (f); and such persons they judged worthy of the greatest respect, and to be preferred to others. For, they say (g),
"if a congregation is obliged to give a salary to a doctor (or ruler of the synagogue), and to a minister of the congregation, and it is not in their power to give to both; if the ruler is a famous man, and great in the law, and expert in doctrine, he is to be preferred, but if not the minister of the congregation is to be preferred.''
(b) Bereshit Rabba, sect. 33. fol. 28. 3. (c) T. Hieros. Masser, Sheni, fol. 56. 2. (d) Zohar in Gen. fol. 60. 4. & pasira. (e) T. Bab. Sanhedrin, fol. 99. 2. (f) Derech Eretz, fol. 17. 4. (g) Jore Des, Tit. 251. sect. 13.
John Wesley
Let the elders that rule well - Who approve themselves faithful stewards of all that is committed to their charge. Be counted worthy of double honour - A more abundant provision, seeing that such will employ it all to the glory of God. As it was the most laborious and disinterested men who were put into these offices, so whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages, but as the design of the donors was something else, there is the highest reason why it should be disposed of according to their pious intent. Especially those - Of them. Who labour - Diligently and painfully. In the word and teaching - In teaching the word.
Robert Jamieson, A. R. Fausset and David Brown
The transition from the widow presbyteresses (Ti1 5:9) to the presbyters here, is natural.
rule well--literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.
be counted worthy of double honour--that is, the honor which is expressed by gifts (Ti1 5:3, Ti1 5:18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [WIESINGER] (1Cor 9:14; Gal 6:6; Th1 5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [ALFORD], or of a presbyteress widow, or of the deacons [CHRYSOSTOM]. "Double" is used for large in general (Rev_ 18:6).
specially they who labour in the word and doctrine--Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 1Ti. 3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.
5:185:18: Քանզի ասէ գիր. Մի՛ կապեսցես զցռո՛ւկ եզին կալոտւոյ։ Եւ. Արժանի՛ է մշակն վարձո՛ւ իւրոյ։
18 քանզի Սուրբ Գիրքն ասում է. «Կալ անող եզան դունչը մի՛ կապիր» եւ՝ «Մշակն արժանի է իր վարձին»:
18 Վասն զի գիրքը կ’ըսէ. «Կալին մէջ աշխատող եզին դունչը մի՛ կապեր» եւ «Մշակը իր վարձքին արժանի է»։
Քանզի ասէ գիր. Մի՛ կապեսցես զցռուկ եզին կալոտւոյ: Եւ. Արժանի է մշակն վարձու իւրոյ:

5:18: Քանզի ասէ գիր. Մի՛ կապեսցես զցռո՛ւկ եզին կալոտւոյ։ Եւ. Արժանի՛ է մշակն վարձո՛ւ իւրոյ։
18 քանզի Սուրբ Գիրքն ասում է. «Կալ անող եզան դունչը մի՛ կապիր» եւ՝ «Մշակն արժանի է իր վարձին»:
18 Վասն զի գիրքը կ’ըսէ. «Կալին մէջ աշխատող եզին դունչը մի՛ կապեր» եւ «Մշակը իր վարձքին արժանի է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Ибо Писание говорит: не заграждай рта у вола молотящего; и: трудящийся достоин награды своей.
5:18  λέγει γὰρ ἡ γραφή, βοῦν ἀλοῶντα οὐ φιμώσεις· καί, ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ.
5:18. λέγει (it-fortheth) γὰρ (therefore,"ἡ (the-one) γραφή (a-scribing," Βοῦν ( To-an-ox ) ἀλοῶντα ( to-threshing-unto ) οὐ ( not ) φιμώσεις : ( thou-shall-en-muzzle ) καὶ (and,"Ἄξιος (Deem-belonged) ὁ (the-one) ἐργάτης (a-worker) τοῦ (of-the-one) μισθοῦ (of-a-pay) αὐτοῦ. (of-it)
5:18. dicit enim scriptura non infrenabis os bovi trituranti et dignus operarius mercede suaFor the scripture saith: Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.
18. For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, The labourer is worthy of his hire.
For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer [is] worthy of his reward:

18: Ибо Писание говорит: не заграждай рта у вола молотящего; и: трудящийся достоин награды своей.
5:18  λέγει γὰρ ἡ γραφή, βοῦν ἀλοῶντα οὐ φιμώσεις· καί, ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ.
5:18. dicit enim scriptura non infrenabis os bovi trituranti et dignus operarius mercede sua
For the scripture saith: Thou shalt not muzzle the ox that treadeth out the corn: and, The labourer is worthy of his reward.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:18: The Scripture saith, Thou shalt not muzzle the ox - This is a manifest proof that by τιμη, honor, in the preceding verse, the apostle means salary or wages: "Let the elders that rule well be accounted worthy of double honor," a larger salary than any of the official widows mentioned before, for "the laborer is worthy of his hire." The maintenance of every man in the Church should be in proportion to his own labor, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the laborer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won't tread out the corn, let him go to the common or be muzzled; if the man will not labor, let him have no hire.
Albert Barnes: Notes on the Bible - 1834
5:18: For the Scripture saith - This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the laboring ox, much more should due attention be paid to those who labor for the welfare of the church.
Thou shalt not muzzle the ox - see this passage explained, and its bearing on such an argument shown, in the notes on Co1 9:8-10.
And, The labourer is worthy of his reward - This expression is found substantially in Mat 10:10, and Luk 10:7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the "Gospel" in which it was found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: the scripture: Rom 4:3, Rom 9:17, Rom 10:11, Rom 11:2; Gal 3:8; Jam 4:5
Thou: Deu 25:4; Co1 9:9, Co1 9:10
The labourer: Lev 19:13; Deu 24:14, Deu 24:15; Mat 10:10; Luk 10:7
John Gill
In Deut 25:4
thou shalt not muzzle the ox that treadeth out the corn; See Gill on 1Cor 9:9. See Gill on 1Cor 9:10. The ox, for its strength and labour, is a fit emblem of a Gospel minister; and its treading the corn out of the husk and ear aptly represents the beating out, as it were, of Gospel truths, by the ministers of it, their making the doctrines of the Gospel clear, plain, and evident to the understandings of men; wherefore, as the ox was not muzzled when it trod out the corn, but might freely and largely feed upon it, so such who labour in the preaching of the Gospel ought to have a sufficient and competent maintenance: for which purpose this citation is made, as also the following:
and the labourer is worthy of his reward; which seems to be taken from Lk 10:7 which Gospel was now written, and in the hands of the apostle; who here, by two testimonies, the one from Moses, and the other from Christ, supports the right of the honourable maintenance of the ministers of the Gospel.
John Wesley
Deut 25:4
Robert Jamieson, A. R. Fausset and David Brown
the scripture-- (Deut 25:4; quoted before in 1Cor 9:9).
the ox that treadeth out--Greek, An ox while treading.
The labourer is worthy of his reward--or "hire"; quoted from Lk 10:7, whereas Mt 10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from Deut 25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.
5:195:19: Զերիցուէ չարախօսութիւն՝ մի՛ ընդունիցի՛ս, բայց եթէ երկո՛ւք՝ եւ երիւք վկայիւք[4944]։ [4944] Ոմանք. Երկուք կամ երիւք։
19 Երէցի մասին ամբաստանութիւն մի՛ ընդունիր, բացի այն դէպքից, երբ դա երկու կամ երեք վկաներով լինի:
19 Երէցի վրայով ամբաստանութիւն մի՛ ընդունիր, եթէ երկու կամ երեք վկայ չըլլայ։
Զերիցուէ չարախօսութիւն մի՛ ընդունիցիս, բայց եթէ երկուք եւ երիւք վկայիւք:

5:19: Զերիցուէ չարախօսութիւն՝ մի՛ ընդունիցի՛ս, բայց եթէ երկո՛ւք՝ եւ երիւք վկայիւք[4944]։
[4944] Ոմանք. Երկուք կամ երիւք։
19 Երէցի մասին ամբաստանութիւն մի՛ ընդունիր, բացի այն դէպքից, երբ դա երկու կամ երեք վկաներով լինի:
19 Երէցի վրայով ամբաստանութիւն մի՛ ընդունիր, եթէ երկու կամ երեք վկայ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Обвинение на пресвитера не иначе принимай, как при двух или трех свидетелях.
5:19  κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων.
5:19. κατὰ (Down) πρεσβυτέρου (of-more-eldered) κατηγορίαν (to-a-gathering-down-unto) μὴ (lest) παραδέχου , ( thou-should-receive-beside ,"ἐκτὸς (out-of) εἰ (if) μὴ (lest) ἐπὶ ( upon ) δύο ( of-two ) ἢ ( or ) τριῶν ( of-three ) μαρτύρων : ( of-witnesses )
5:19. adversus presbyterum accusationem noli recipere nisi sub duobus et tribus testibusAgainst a priest receive not an accusation, but under two or three witnesses.
19. Against an elder receive not an accusation, except at two or three witnesses.
Against an elder receive not an accusation, but before two or three witnesses:

19: Обвинение на пресвитера не иначе принимай, как при двух или трех свидетелях.
5:19  κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων.
5:19. adversus presbyterum accusationem noli recipere nisi sub duobus et tribus testibus
Against a priest receive not an accusation, but under two or three witnesses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:19: Against an elder - Be very cautious of receiving evil reports against those whose business it is to preach to others, and correct their vices. Do not consider an elder as guilty of any alleged crime, unless it be proved by two or three witnesses. This the law of Moses required in respect to all. Among the Romans, a plebeian might be condemned on the deposition of one credible witness; but it required two to convict a senator. The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons.
Albert Barnes: Notes on the Bible - 1834
5:19: Against an elder - The word "elder" here seems to be used in the sense in which it is in the pRev_ious verse as relating to "office," and not in the sense of an aged man, as in Ti1 5:1. The connection demands this interpretation.
Receive not an accusation - He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called on to hear charges against others who were in the ministerial office, and to express his judgment on such cases. There is no reason, however, to suppose that he meant that he should hear them alone, or as a "bishop," for this direction does not make the supposition improper that others would be associated with him. It is just such counsel as would now be given to a Presbyterian or congregational minister, or such as would be given to an associate justice in a court, on the supposition that a brother judge was at any time to be tried by him and his colleagues.
But before two or three witnesses - Margin, "under." The meaning is, unless supported by the testimony of two or three persons. He was not to regard an accusation against a presbyter as proved, if there was but one witness in the case, however positive he might be in his testimony. The reasons for this direction were probably such as these:
(1) This was the requirement of the Jewish law in all cases, which had thus settled a principle which the apostle seems to have regarded as important, if not obligatory, under the Christian dispensation; see Deu 17:6; Deu 19:15; compare notes on Joh 8:17; Co2 13:1.
(2) there would be much greater reason to apprehend that one person might be deceived in the matter on which he bore witness, or might do it from malignant motives, or might be bribed to give false testimony, than that two or three would give such testimony; and the arrangement, therefore, furnished important security for the innocent.
(3) there might be reason to apprehend that evil-minded persons might be disposed to bring charges against the ministers of the gospel or other officers of the church, and it was important, therefore, that their rights should be guarded with anxious care. The ministers of religion often give offence to wicked people by their rebukes of sin (compare Mar 6:17-20); wicked people would rejoice to see an accusation against them sustained; the cause of religion would be liable to suffer much when its ministers were condemned as guilty of gross offences, and it is right, therefore, that the evidence in the case should be as free as possible from all suspicion that it is caused by malignity, by hatred of religion, or by conspiracy, or by a desire to see religion disgraced.
(4) the character of a minister of the gospel is of value, not only to himself and family, as is the case with that of other people, but is of special value to the church, and to the cause of religion. It is the property of the church. The interests of religion depend much on it, and it should not be wantonly assailed; and every precaution should be adopted that Christianity should not be deprived of the advantage which may be derived in its favor from the piety, experience, and talents of its public defenders. At the same time, however, the wicked, though in the ministry, should not be screened from the punishment which they deserve. The apostle gave no injunction to attempt to cover up their faults, or to save them from a fair trial. He only demanded such security as the nature of the case required, that the trial should be fair. If a minister of the gospel has been proved to be guilty of crime, the honor of religion, as well as simple justice, requires that he shall be punished as he deserves. He sins against great light; he prostitutes a holy office, and makes use of the very reputation which his office gives him, that he may betray the confidence of others; and such a man should not escape. There should be no "benefit of clergy," and neither a black coat, nor bands, nor the lawn should save a villain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: receive: Joh 18:29; Act 24:2-13, Act 25:16; Tit 1:6
before: or, under
two: Deu 17:6, Deu 19:15, Deu 19:18, Deu 19:19; Mat 18:16; Joh 8:17; Co2 13:1; Heb 10:28
Geneva 1599
(15) Against an elder receive not an accusation, but before two or three witnesses.
(15) The second rule: allow no accusation to be considered against an elder, unless there are two or three witnesses.
John Gill
Against an elder receive not an accusation,.... A charge of any crime:
but before two or three witnesses; good sufficient ones, who are capable of well attesting the fact: a charge against a pastor of a church is not to be easily received; it should not be listened to privately, unless it clearly appears by such a number of witnesses; nor should it be brought publicly before the church, until it is privately and previously proved, by a sufficient number of credible witnesses, that it is really fact. The sense is, not that judgment shall not pass against him but by such a number of witnesses, or that the evidence upon his trial shall consist of such a number; for this is no other than what ought to be in the case of a private member, and of every man, according to Deut 19:15. But the sense is, that the affair of an elder shall not be put upon a trial, much less sentence pass, until it has been privately proved against him, by proper testimonies, beyond all exception; only in such a case, should a church admit a charge against its elder. The reason of this rule is, because of his high office and the honour of the church, which is concerned in his, as well as of religion; for it carries in it some degree of scandal for such a person to be charged, even though he may be cleared; as also because of his many enemies, who through envy, malice, and the instigation of Satan, would be continually pestering the church with charges, could they be easily admitted.
John Wesley
Against an elder - Or presbyter. Do not even receive an accusation, unless by two or three witnesses - By the Mosaic law, a private person might be cited (though not condemned) on the testimony of one witness; but St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others.
Robert Jamieson, A. R. Fausset and David Brown
Against an elder--a presbyter of the Church.
receive not--"entertain not" [ALFORD].
but before two or three witnesses--A judicial conviction was not permitted in Deut 17:6; Deut 19:15, except on the testimony of at least two or three witnesses (compare Mt 18:16; Jn 8:17; 2Cor 13:1; 1Jn 5:6-7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (Ti1 3:2; Tit 1:6). Ti1 5:21, Ti1 5:24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as ALFORD thinks, include both citation and conviction, but means only the former.
5:205:20: Իսկ որ մեղանչենն՝ առաջի ամենեցո՛ւն յանդիմանեա՛, զի եւ այլքն երկիցե՛ն։
20 Իսկ մեղանչողներին յանդիմանի՛ր բոլորի առաջ, որպէսզի միւսներն էլ վախենան:
20 Անոնք որ մեղք կը գործեն, ամենուն առջեւ յանդիմանէ, որպէս զի ուրիշներ ալ վախնան։
Իսկ որ մեղանչենն` առաջի ամենեցուն յանդիմանեա, զի եւ այլքն երկիցեն:

5:20: Իսկ որ մեղանչենն՝ առաջի ամենեցո՛ւն յանդիմանեա՛, զի եւ այլքն երկիցե՛ն։
20 Իսկ մեղանչողներին յանդիմանի՛ր բոլորի առաջ, որպէսզի միւսներն էլ վախենան:
20 Անոնք որ մեղք կը գործեն, ամենուն առջեւ յանդիմանէ, որպէս զի ուրիշներ ալ վախնան։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Согрешающих обличай перед всеми, чтобы и прочие страх имели.
5:20  τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν.
5:20. τοὺς (to-the-ones) [δὲ] "[moreover]" ἁμαρτάνοντας ( to-un-adjusting-along ) ἐνώπιον (in-looked) πάντων ( of-all ) ἔλεγχε, (thou-should-confute,"ἵνα (so) καὶ (and) οἱ (the-ones) λοιποὶ ( remaindered ) φόβον (to-a-fearee) ἔχωσιν. (they-might-hold)
5:20. peccantes coram omnibus argue ut et ceteri timorem habeantThem that sin reprove before all that the rest also may have fear.
20. Them that sin reprove in the sight of all, that the rest also may be in fear.
Them that sin rebuke before all, that others also may fear:

20: Согрешающих обличай перед всеми, чтобы и прочие страх имели.
5:20  τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν.
5:20. peccantes coram omnibus argue ut et ceteri timorem habeant
Them that sin reprove before all that the rest also may have fear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:20: Them that sin rebuke before all - That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows, and be tried by them.
That others also may fear - This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.
Albert Barnes: Notes on the Bible - 1834
5:20: Them that sin - That have been proved to have committed sin - referring probably to the elders mentioned in the pRev_ious verse, but giving the direction so general a form that it might be applicable to others.
Rebuke before all - Before all the church or congregation. The word "rebuke" properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and, if the case demands it, of disowning the offending member or minister. This direction to "rebuke an offender before all," may be easily reconciled with the direction in Ti1 5:1, "Rebuke not an elder." The latter refers to the private and pastoral conversation with an elder, and to the method in which he should be treated in such contact - to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation.
That others also may fear - That they may be kept from committing the same offence; compare Pe1 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the pRev_ention of crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: rebuke: Lev 19:17; Gal 2:11-14; Ti2 4:2; Tit 1:13
that others: Ti1 1:20; Deu 13:11, Deu 17:13, Deu 19:20, Deu 21:21; Act 5:5, Act 5:11, Act 19:17
Geneva 1599
(16) Them that sin rebuke before all, that others also may fear.
(16) The third rule: let the leaders so convicted be openly rebuked, so that they may be an example to others.
John Gill
Them that sin rebuke before all,.... This the apostle adds to the above rule, to show that he was far from screening wicked ministers, or elders, guilty of flagitious crimes, and gross enormities: for these words, though they may be applied unto, and may hold good of all offenders, that are members of churches; yet they seem chiefly to regard elders, even such who sin, who continue to sin, who live in sin, in some notorious sin or another; which is evident and known, to the great scandal of religion, and dishonour of the Gospel: and so some read the words, "them that sin before all, rebuke"; not only admonish once and again, but degrade them from their office, and withdraw from them, as from other disorderly persons, and cut them off, and cast them out of the church, and that in a public manner; and so the Arabic version renders it, "before the congregation": which was done only in case of notorious offences: and which rule is observed by the Jews, and runs thus (h);
"a wise man, an elder in wisdom, and so a prince, or the father of the sanhedrim, that sins, they do not excommunicate him (with Niddui) always "publicly", unless he does as Jeroboam the son of Nebat and his companions; but when he sins other sins, they chastise him privately.''
The end is,
that others also may fear; that other elders, or other members of the church, or both, may fear to do the same evil things, lest they incur the same censure and punishment: the Syriac version reads, "other men"; and the Arabic version, "the rest of the people". The phrase seems to be taken out of Deut 13:11.
(h) Maimon. Talmud Tora, c. 7. sect. 1.
John Wesley
Those - Elders. That sin - Scandalously, and are duly convicted. Rebuke before all - The church.
Robert Jamieson, A. R. Fausset and David Brown
Them that sin--whether presbyters or laymen.
rebuke before all--publicly before the Church (Mt 18:15-17; 1Cor 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.
others . . . fear--that other members of the Church may have a wholesome fear of offending (Deut 13:11; Acts 5:11).
5:215:21: Վկայութիւն դնեմ առաջի Աստուծոյ եւ Յիսուսի Քրիստոսի՝ եւ ընտրելոց հրեշտակաց, զի զայդ պահեսցե՛ս առանց մտահաճութեան. մի՛ ինչ առնել աչառանօք։
21 Պարտաւորեցնում եմ քեզ Աստծու եւ Յիսուս Քրիստոսի ու ընտրեալ հրեշտակների առաջ, որ այս բոլորը պահես առանց նախապաշարումի՝ աչառութեամբ ոչինչ չանելով:
21 Կ’երդմնցնեմ Աստուծոյ առջեւ եւ Յիսուս Քրիստոսին ու ընտրեալ հրեշտակներուն որպէս զի այս բաները պահես առանց նախապաշարումի, բան մը աչառութեամբ չընես։
Վկայութիւն դնեմ առաջի Աստուծոյ եւ Յիսուսի Քրիստոսի եւ ընտրելոց հրեշտակաց, զի զայդ պահեսցես առանց մտահաճութեան, մի՛ ինչ առնել աչառանօք:

5:21: Վկայութիւն դնեմ առաջի Աստուծոյ եւ Յիսուսի Քրիստոսի՝ եւ ընտրելոց հրեշտակաց, զի զայդ պահեսցե՛ս առանց մտահաճութեան. մի՛ ինչ առնել աչառանօք։
21 Պարտաւորեցնում եմ քեզ Աստծու եւ Յիսուս Քրիստոսի ու ընտրեալ հրեշտակների առաջ, որ այս բոլորը պահես առանց նախապաշարումի՝ աչառութեամբ ոչինչ չանելով:
21 Կ’երդմնցնեմ Աստուծոյ առջեւ եւ Յիսուս Քրիստոսին ու ընտրեալ հրեշտակներուն որպէս զի այս բաները պահես առանց նախապաշարումի, բան մը աչառութեամբ չընես։
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5:2121: Пред Богом и Господом Иисусом Христом и избранными Ангелами заклинаю тебя сохранить сие без предубеждения, ничего не делая по пристрастию.
5:21  διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ χριστοῦ ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν.
5:21. Διαμαρτύρομαι ( I-witness-through ) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) καὶ (and) τῶν (of-the-ones) ἐκλεκτῶν ( of-forthed-out ) ἀγγέλων, (of-messengers,"ἵνα (so) ταῦτα (to-the-ones-these) φυλάξῃς (thou-might-have-guarded) χωρὶς (of-spaced) προκρίματος, (of-a-separating-before-to,"μηδὲν (to-lest-moreover-one) ποιῶν (doing-unto) κατὰ (down) πρόσκλισιν. (to-a-reclining-toward)
5:21. testor coram Deo et Christo Iesu et electis angelis ut haec custodias sine praeiudicio nihil faciens in aliam partem declinandoI charge thee, before God and Christ Jesus and the elect angels, that thou observe these things without prejudice, doing nothing by declining to either side.
21. I charge in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality.
I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality:

21: Пред Богом и Господом Иисусом Христом и избранными Ангелами заклинаю тебя сохранить сие без предубеждения, ничего не делая по пристрастию.
5:21  διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ χριστοῦ ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν.
5:21. testor coram Deo et Christo Iesu et electis angelis ut haec custodias sine praeiudicio nihil faciens in aliam partem declinando
I charge thee, before God and Christ Jesus and the elect angels, that thou observe these things without prejudice, doing nothing by declining to either side.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Вопрос о суде над пресвитерами так важен, что апостол заклинает Тимофея Богом, Христом и ближайшими к престолу Божию избранными Ангелами, чтобы он помнил его указание, только что им высказанное. Тимофей должен быть чужд всякого пристрастия при разборе обвинений, предъявленных пресвитерам. Не должен Тимофей также быть скорым в рукоположении лиц на разные церковные должности и прежде всего в пресвитеры, потому что недостаточно подготовленный к пресвитерскому служению человек может сделать немало проступков, нравственная ответственность за которые должна по справедливости лежать и на епископе, поставившем такого человека в пресвитеры... Но кроме ответственности за чужие грехи, епископ может подлежать осуждению и за свои личные, и апостол внушает Тимофею, чтобы он держал себя в чистоте. Впрочем, Тимофей не должен быть и излишне суров к самому себе: он может употреблять понемногу и вино для укрепления желудка (красное вино дается врачами при слабости желудка как вяжущее средство), тогда так Тимофей, по-видимому, вовсе не хотел вкушать вина из боязни, чтобы его не упрекнули в сластолюбии...
Adam Clarke: Commentary on the Bible - 1831
5:21: I charge thee before God - The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Savior of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church.
Without preferring one before another - Χωρις προκριματος· Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?
Albert Barnes: Notes on the Bible - 1834
5:21: I charge thee before God - compare Luk 16:28; Act 2:20. The word rendered "charge" means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.
And the Lord Jesus Christ - As in the presence of the Lord Jesus; with his eye resting upon you.
And the elect angels - It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good; compare notes on Heb 12:1. No one can prove that the angels, and that the departed spirits of holy men, are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of a departed father, mother, or sister were fixed upon us, and as if we were encompassed by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us! The word "elect" here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called "elect" because they are chosen of God unto salvation (notes on Eph 1:4-5), and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and human beings, are unknown to us; compare notes on Mat 11:25.
That thou observe these things - Probably referring to all the things which he had enjoined in the pRev_ious parts of the Epistle.
Without preferring one before another - Margin, "prejudice." The meaning is, "without pRev_ious judgment" - χωρὶς προκρίματος chō ris prokrimatos - without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church he should remember that all are brethren, and all, of whatever rank, color, sex, or age, have equal rights.
Partiality - Greek, "inclination," or "proclivity" - that is, without being inclined to favor one party or person more than another. There should be no purpose to find one guilty and another innocent; no inclination of heart toward one which would lead us to resolve to find him innocent; and no aversion from another which would make us resolve to find him guilty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: charge: Ti1 6:13; Th1 5:27; Ti2 2:14, Ti2 4:1
the elect: Mat 16:27, Mat 25:41; Pe2 2:4; Jde 1:6; Rev 12:7-9, Rev 14:10
that: Psa 107:43, Psa 119:34; Mat 28:20
without preferring: or, without prejudice, Lev 19:15; Deu 1:7, Deu 33:9; Pro 18:5; Luk 20:21; Act 15:37, Act 15:38; Co2 5:16
partiality: Mal 2:9; Jam 2:1-4, Jam 3:17
Geneva 1599
(17) I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
(17) The fourth rule: let sincerity be used without any prejudice or respect of persons in ecclesiastical proceedings (especially against the elders), because God himself is present there, and the Lord Jesus Christ with a multitude of angels.
John Gill
I charge thee before God,.... Who sees and knows all things, and is a righteous and most impartial Judge; with whom there is no respect of persons, and in whose place and stead, the judges of the earth, both civil and ecclesiastical, stand; and to whom they are accountable for the judgment they pass on men and things; and in whose house or church Timothy was, whose business he was doing, and which ought to be done, with a view to his glory; wherefore the apostle gives him this solemn charge as in his sight:
and the Lord Jesus Christ: who also is God omniscient; and is Jesus Christ the righteous, the Head of the church, and the Judge of quick and dead; before whose judgment seat all must appear; where there will be no respect of persons, nor any partiality used.
And the elect angels; by whom are meant not some of the angels, the more choice, excellent, and principal among them; as the seven angels in the Apocryha:
"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)
among whom Raphael is said to be one. But this is a spurious account, and not to be credited; nor was it an ancient tradition of the Jews, that there were seven principal angels; See Gill on Rev_ 1:4. The Chaldee paraphrase on Gen 11:7 is mistaken by Mr. Mede, where not "seven", but "seventy" angels are spoken of: but here all the good angels are designed, called sometimes the holy angels, and sometimes the angels in heaven; and here, by the Syriac version, "his angels"; either the angels of God, as they are sometimes styled; or the angels of Jesus Christ, being made by him, and being ministers to him, and for him; and also "elect", because chosen to stand in that integrity and holiness, in which they were created; and to enjoy everlasting glory and happiness, while others of the same species were passed by and left to fall from their first estate, and appointed to everlasting wrath and damnation: so that it may be observed that God's election takes place in angels as well as in men; and which flows from the sovereign will and pleasure of God; and was made in Christ, who is their head, and by whom they are confirmed in their happy state; and in which they must be considered in the pure mass, since they never fell; and which may serve to illustrate and confirm the doctrine of election with respect to men. Now before these the apostle charges Timothy; since they are near to the saints, encamp about them, minister unto them, and are concerned for their good; are spectators of their actions, and witnesses of what is done in churches, since they frequently attend the assemblies of the saints, and will descend with Christ, when he comes to judge the world in righteousness: the mention of them in this, charge gives no countenance to the worshipping of angels, since they are not set upon a level with God and Christ; nor is the charge delivered before them as judges, but as witnesses; nor are the words in the form of an oath, but of a charge; the angels are not sworn by, or appealed unto; only in their presence is this solemn charge given; and it may be observed, that even inanimate creatures, the heavens and the earth, are sometimes called upon as witnesses; and besides, it was usual with the Jews to make such kind of obtestations, So Agrippa (i), in his speech to the Jews, exhorting them to fidelity to the Romans, beseeches them by their holy things, , "and the holy angels of God", and their common country, that is, the good of it, that they would remain steadfast. What is the amount of this charge follows,
that thou observe these things; either all that are contained in the epistle, or more particularly the rules prescribed in this chapter; concerning rebuking members of a different age and sex, providing for poor widows, and taking care of the ministers of the Gospel, and chiefly what regards the discipline of the church with respect to the elders of it; as not to admit an accusation against them, unless it is sufficiently evident, and yet not connive at notorious sinners, but rebuke them publicly; and this charge belongs not only to Timothy, but to the whole church, and to all succeeding ministers and churches in all ages. The manner in which these things are to be observed is,
without preferring one before another; or, as the words may be rendered, "without prejudgment"; that is, without prejudging a case, or determining, before hearing, how it shall be; or as the Syriac version renders it, "in nothing let thy mind be prepossessed"; the sense is, that he should attend to any case that should come before him in the church, without prejudice or prepossession, and hearken to what is said on both sides; and judge impartially, and not in haste, but weigh well and consider the evidence that is given, and then determine as the case appears; so the Arabic version renders it, "without haste", or precipitancy; to which agrees the advice of the men of the great congregation, or Ezra's congregation, who were in his time, and succeeded him; , "be slow in judgment" (k), or long at it; that so by strict and close examination, things not known at first may be discovered: and when judgment is passed, it should not be through affection to one party, and disrespect to another; which is called in Scripture a respect of persons, and here a preferring one to another; and which is further explained by adding,
doing nothing by partiality; or by inclining to one side more than to another. A judge should not preponderate to either side, but should hold the balance of justice even, and do nothing to turn the scale one way or another, but as the weight and truth of the evidence direct; and such a rule should be observed in all church affairs.
(i) Joseph. de Bello Jud. l. 2. c. 16. sect. 4. (k) Pirke Abot, c. 1. sect. 1. Vid. Maimon in ib.
John Wesley
I charge thee before God - Referring to the last judgment, in which we shall stand before God and Christ, with his elect, that is, holy, angels, who are the witnesses of our conversation. The apostle looks through his own labours, and even through time itself, and seems to stand as one already in eternity. That thou observe these things without prejudging - Passing no sentence till the cause is fully heard. Or partiality - For or against any one.
Robert Jamieson, A. R. Fausset and David Brown
I charge thee--rather as Greek, "I adjure thee"; so it ought to be translated (Ti2 4:1).
before--"in the presence of God."
Lord--omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels
elect angels--an epithet of reverence. The objects of divine electing love (1Pet 2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (2Pet 2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [CALVIN] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lk 15:10; 1Cor 4:9).
these things--the injunctions, Ti1 5:19-20.
without preferring one before another--rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," Ti1 5:22, also Ti1 5:24.
partiality--in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.
5:225:22: Ձեռս վաղվաղակի յուրուք վերայ մի՛ դնիցես, եւ մի՛ կցորդ լինիցիս մեղաց օտարաց. զանձն քո սո՛ւրբ պահեսջի՛ր։
22 Ձեռքերդ շտապով որեւէ մէկի վրայ մի՛ դիր եւ ուրիշների մեղքերին մասնակից մի՛ եղիր, քեզ մաքո՛ւր պահիր:
22 Շուտով մէկուն վրայ ձեռք մի՛ դներ եւ ուրիշներուն մեղքերուն հաղորդակից չըլլաս։ Դուն քեզ մաքո՛ւր պահէ։
Ձեռս վաղվաղակի յուրուք վերայ մի՛ դնիցես, եւ մի՛ կցորդ լինիցիս մեղաց օտարաց. զանձն քո սուրբ պահեսջիր:

5:22: Ձեռս վաղվաղակի յուրուք վերայ մի՛ դնիցես, եւ մի՛ կցորդ լինիցիս մեղաց օտարաց. զանձն քո սո՛ւրբ պահեսջի՛ր։
22 Ձեռքերդ շտապով որեւէ մէկի վրայ մի՛ դիր եւ ուրիշների մեղքերին մասնակից մի՛ եղիր, քեզ մաքո՛ւր պահիր:
22 Շուտով մէկուն վրայ ձեռք մի՛ դներ եւ ուրիշներուն մեղքերուն հաղորդակից չըլլաս։ Դուն քեզ մաքո՛ւր պահէ։
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5:2222: Рук ни на кого не возлагай поспешно, и не делайся участником в чужих грехах. Храни себя чистым.
5:22  χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει.
5:22. Χεῖρας (To-hands) ταχέως (unto-quick) μηδενὶ (unto-lest-moreover-one) ἐπιτίθει, (thou-should-place-upon,"μηδὲ (lest-moreover) κοινώνει (thou-should-en-common-unto) ἁμαρτίαις (unto-un-adjustings-along-unto) ἀλλοτρίαις : ( unto-other-belonged ) σεαυτὸν (to-thyself) ἁγνὸν (to-pure) τήρει. (thou-should-keep-unto)
5:22. manus cito nemini inposueris neque communicaveris peccatis alienis te ipsum castum custodiImpose not hands lightly upon any man, neither be partaker of other men's sins. Keep thyself chaste.
22. Lay hands hastily on no man, neither be partaker of other men’s sins: keep thyself pure.
Lay hands suddenly on no man, neither be partaker of other men' s sins: keep thyself pure:

22: Рук ни на кого не возлагай поспешно, и не делайся участником в чужих грехах. Храни себя чистым.
5:22  χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει.
5:22. manus cito nemini inposueris neque communicaveris peccatis alienis te ipsum castum custodi
Impose not hands lightly upon any man, neither be partaker of other men's sins. Keep thyself chaste.
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Adam Clarke: Commentary on the Bible - 1831
5:22: Lay hands suddenly on no man - Do not hastily appoint any person to the sacred ministry: let the person be well proved before he receives the imposition of hands. Some understand this of laying hands on the sick.
Neither be partaker of other men's sins - It is a sin for any improper person to thrust himself into the sacred office; and he partakes of that sin who introduces, helps him forward, or sanctions him in it. O, what an account will rash, undiscerning, and prejudiced bishops, presbyters, and others, have to render to God for their ordinations! Their laying rash or careless hands "on skulls that cannot teach, and will not learn;" while probably they refuse inducting others well qualified for the Christian ministry.
Keep thyself pure - From this and every other evil.
Albert Barnes: Notes on the Bible - 1834
5:22: Lay hands suddenly on no man - Some have understood this of laying on hands to heal the sick (Koppe); others of the laying on of hands to absolve penitents, but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or appointed to perform an important duty; notes, Ti1 4:14; compare Act 6:6; Act 8:17. The idea here is, that Timothy should not be hasty in an act so important as that of introducing people to the ministry. He should take time to give them a fair trial of their piety; he should have satisfactory evidence of their qualifications. He should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as having the right to ordain to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that others were to be associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and congregationalists to those who are set apart to the sacred office, in reference to ordaining others.
Neither be partaker of other men's sins - This is evidently to be interpreted in connection with the injunction "to lay hands suddenly on no man." The meaning, in this connection, is, that Timothy was not to become a participant in the sins of another by introducing him to the sacred office. He was not to invest one with a holy office who was a wicked man or a heretic, for this would be to sanction his wickedness and error. If we ordain a man to the office of the ministry who is known to be living in sin, or to cherish dangerous error, we become the patrons of the sin and of the heresy. We lend to it the sanction of our approbation; and give to it whatever currency it may acquire from the reputation which we may have, or which it may acquire from the influence of the sacred office of the ministry. Hence, the importance of caution in investing anyone with the ministerial office. But while Paul meant, doubtless, that this should be applied particularly to ordination to the ministry, he has given it a general character. In no way are we to participate in the sins of other people. We are not to be engaged with them in doing wrong; we are not to patronize them in a wicked business; we are not to be known as their companions or friends; and we are not to partake of their unlawful gains. We are not to lend money, or a boat, or a horse, or a pistol, or a bowie-knife, for an unlawful business; we are not to furnish capital for the slave-trade, or for manufacturing intoxicating drinks, or for an enterprise that contemplates the violation of the Sabbath.
Keep thyself pure - Particularly, in regard to participation in the sins of others; generally, in all things - in heart, in word, in conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: Lay: Ti1 4:14; Act 6:6, Act 13:3; Ti2 1:6; Heb 6:2
suddenly: Ti1 3:6, Ti1 3:10; Jos 9:14; Ti2 2:2; Tit 1:5-9
neither: Eph 5:11; Jo2 1:11; Rev 18:4
keep: Ti1 4:12; Act 18:6, Act 20:26
Geneva 1599
(18) Lay hands (g) suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
(18) The fifth rule: let the minister lay hands suddenly on no man. Let him not be faulty in this, either by favouring any man's folly, or perverse affection. If anything is not done well by his fellow elders, let him keep his conscience pure.
(g) As much as you are able, do not rashly admit anyone at all to any ecclesiastical function.
John Gill
Lay hands suddenly on no man,.... Which is not to be understood of removing censures from off offenders, upon their repentance, which should not be suddenly and hastily done; and which it seems in later times has been done by imposition of hands; but since no such custom obtained in the apostle's time, and a taking off of censures is never in Scripture signified by this phrase, it cannot be intended here; but rather the admission of persons into the work of the ministry, and the installing of them into the office of an or pastor; upon whom, in these early times, hands were laid by the apostles, whereby gifts were conveyed, as on Timothy; See Gill on Ti1 4:14.
And from this rite this act was so called, as it might be when it was laid aside; just as, with the Jews, an ordination of one of their doctors is called "imposition of hands", though they performed it by words, and not by laying on of hands; which now by them is not judged necessary (l): and then the sense is, do not hastily and at once admit any person into the sacred work of the ministry, or constitute him an elder, or pastor, over a church of Christ; but let him be first proved, and let it plainly appear, that he has the grace of God in him, and has gifts for public service bestowed on him; that he is sound in faith, and of a good life and conversation; and a man of uprightness and fidelity;
neither be partaker of other men's sins; of any of the members of the church; by doing the same, joining with them therein, or by consenting to them and taking pleasure in them, as done by others; by conniving at them, and not restraining them, nor reproving for them: or rather this refers to rash and hasty ordinations of ministers; and either regards the sins of those who lay hands suddenly on men, and with whom the apostle would not have Timothy join, that he might not be a partner in their sins; or else the sins of those that are ordained, and these, whether before or after their ordination; which such involve themselves in, who either rashly and ignorantly ordain such persons; and much more if they do it, knowing them to be such: and these sins may include both immorality and error; see . Keep thyself pure; not from his own sins, the sin of nature, indwelling sin, and actual transgressions; no man is, or can be pure, from either of these; nor can any man keep himself; Christ only is able to keep them from falling. But the apostle's meaning is, that he should keep himself pure from the sins of others, by not rashly and suddenly admitting any into the ministry; just as the apostle was pure from the blood of all men, by faithfully preaching the Gospel; so he suggests that Timothy would be pure from partaking of other men's sins, by observing a strict discipline in the house of God. Some refer this to chastity of body, in opposition to the sin of uncleanness, which his youthful age and the temptations about him might expose him to the danger of; and which is scandalous and infamous in a minister of the word. Which sense serves to show the connection of the following words, which otherwise seem to stand unconnected.
(l) Misn. Sanhedrin, c. 1. sect. 3. & Maimon. & Bartenora in ib. Juthasin, fol. 60. 1. & Maimon. Hilchot Sanhedrin, c. 4. sect. 1, 2.
John Wesley
Lay hands suddenly on no man - That is, appoint no man to church offices without full trial and examination; else thou wilt be accessary to, and accountable for, his misbehaviour in his office. Keep thy self pure - From the blood of all men.
Robert Jamieson, A. R. Fausset and David Brown
Lay hands--that is, ordain (Ti1 4:14; Ti2 1:6; Tit 1:5). The connection is with Ti1 5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to Ti1 5:19, as next clause, "neither be partaker of other men's sins," refers to Ti1 5:20. ELLICOTT and WIESINGER understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (Ti1 5:20) and then excommunicated (Mt 18:17); Ti1 5:20 favors this. But as in Ti1 4:14, and Acts 6:6; Acts 13:3; Ti2 1:6, the laying on of hands is used of ordination (compare however as to confirmation, Acts 8:17), it seems better to take it so here.
suddenly--hastily: Ti1 5:24-25 show that waiting for a time is salutary.
neither be partaker of other men's sins--by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in Ti1 5:19-20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."
keep thyself pure--"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (Ti1 5:20). Thus the transition is easy to Ti1 5:23, which is concerning Timothy personally; compare also Ti1 5:24.
5:235:23: Այսուհետեւ՝ մի՛ ջուր եւեթ ըմպիցես, այլ սակաւիկ մի եւ գինի՛ խառնեսջիր, վասն ստամոքսի՝ եւ ստէպ հիւանդութեանց[4945]։[4945] Ոմանք. Սակաւ մի գինի խառ՛՛... եւ ստէպ ստէպ հիւ՛՛։
23 Այսուհետեւ միմիայն ջուր մի՛ խմիր, այլ մի քիչ գինի էլ խառնիր՝ քո ստամոքսի եւ յաճախակի տկարութիւնների պատճառով:
23 Ասկէ յետոյ միայն ջուր չխմես, հապա քիչ մըն ալ գինի խառնէ ստամոքսիդ եւ յաճախակի հիւանդութիւններուդ համար։
Այսուհետեւ մի՛ ջուր եւեթ ըմպիցես, այլ սակաւիկ մի եւ գինի խառնեսջիր վասն ստամոքսի եւ ստէպ հիւանդութեանց:

5:23: Այսուհետեւ՝ մի՛ ջուր եւեթ ըմպիցես, այլ սակաւիկ մի եւ գինի՛ խառնեսջիր, վասն ստամոքսի՝ եւ ստէպ հիւանդութեանց[4945]։
[4945] Ոմանք. Սակաւ մի գինի խառ՛՛... եւ ստէպ ստէպ հիւ՛՛։
23 Այսուհետեւ միմիայն ջուր մի՛ խմիր, այլ մի քիչ գինի էլ խառնիր՝ քո ստամոքսի եւ յաճախակի տկարութիւնների պատճառով:
23 Ասկէ յետոյ միայն ջուր չխմես, հապա քիչ մըն ալ գինի խառնէ ստամոքսիդ եւ յաճախակի հիւանդութիւններուդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: Впредь пей не [одну] воду, но употребляй немного вина, ради желудка твоего и частых твоих недугов.
5:23  μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας.
5:23. Μηκέτι (Lest-if-to-a-one) ὑδροπότει, (thou-should-water-drink-unto,"ἀλλὰ (other) οἴνῳ (unto-a-wine) ὀλίγῳ (unto-little) χρῶ ( thou-should-afford-unto ) διὰ (through) τὸν (to-the-one) στόμαχον (to-a-mouth-holding) καὶ (and) τὰς (to-the-ones) πυκνάς ( to-meshed ) σου (of-thee) ἀσθενείας. (to-un-vigorings-of)
5:23. noli adhuc aquam bibere sed vino modico utere propter stomachum tuum et frequentes tuas infirmitatesDo not still drink water, but use a little wine for thy stomach's sake and thy frequent infirmities.
23. Be no longer a drinker of water, but use a little wine for thy stomach’s sake and thine often infirmities.
Drink no longer water, but use a little wine for thy stomach' s sake and thine often infirmities:

23: Впредь пей не [одну] воду, но употребляй немного вина, ради желудка твоего и частых твоих недугов.
5:23  μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας.
5:23. noli adhuc aquam bibere sed vino modico utere propter stomachum tuum et frequentes tuas infirmitates
Do not still drink water, but use a little wine for thy stomach's sake and thy frequent infirmities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Lev 10:9; Eze 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. Plato, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας μεχρις ετων οκτωκαιδεκα τοπαραπαν οινου μη γευεσται; - μετα δε τουτο, οινου μεν δη γευεσθαι του μετριου, μεχρι τριακοντα ετων· - τετταρακοντα δε επιβαινοντα ετων, εν τοις ξυσσιτιοις ευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, της του γηρως αυστηροτητος εδωρησατο τον οινον φαρμακον, ὡστ' ανηβᾳν ἡμας, και δυσθυμιας ληθην γιγνεσθαι, μαλακωτερον εκ σκληροτερου το της ψυχης ηθος, καθαπερ εις πυρ σιδηρον εντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁ δε νυν λεγομενος ὑφ' ἡμων, φαρμακον επι τουναντιον φησιν αιδους μεν ψυχης κτησεως ἑνεκα δεδοσθαι, σωματος δε ὑγιειας τε και ισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigor."
From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking."
From Ti1 4:12, we learn that Timothy was a young man; but as among the Greeks and Roman the state of youth or adolescence was extended to thirty years, and no respectable young men were permitted to drink wine before that time; allowing that Timothy was about twenty when Paul had him circumcised, which was, according to Calmet, in the year of our Lord 51, and that this epistle was written about a.d. 64 or 65, then Timothy must have been about thirty-five when he received this epistle; and as that was on the borders of adolescence, and as the Scripture generally calls that youth that is not old age, Timothy might be treated as a young man by St. Paul, as in the above text, and might still feel himself under the custom of his country relative to drinking wine, (for his father was a Greek, Act 16:1), and, through the influence of his Christian profession, still continue to abstain from wine, drinking water only; which must have been very prejudicial to him, his weak state of health considered, the delicacy of his stomach, and the excess of his ecclesiastical labors.
As Timothy's life was of great consequence to the Church of God at Ephesus, it was not unworthy of the Spirit of God to give the direction in the text, and to mingle it immediately with what some have called more solemn and important advice.
1. It was necessary that the work should be done in the Church at Ephesus which the apostle appointed to Timothy.
2. There was no person at Ephesus fit to do this work but Timothy.
3. Timothy could not continue to do it if he followed his present mode of abstemiousness.
4. It was necessary, therefore, that he should receive direction from Divine authority relative to the preservation of his life, and consequently the continuation of his usefulness, as it is not likely that a minor authority would have weighed with him.
Albert Barnes: Notes on the Bible - 1834
5:23: Drink no longer water - There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows. Many have considered the difficulty to be so great that they have supposed that this verse has been displaced, and that it should be introduced in some other connection. The true connection, and the reason for the introduction of the counsel here, seems to me to be this: Paul appears to have been suddenly impressed with the thought - a thought which is very likely to come over a man who is writing on the duties of the ministry - of the arduous nature of the ministerial office. He was giving counsels in regard to an office which required a great amount of labor, care, and anxiety. The labors enjoined were such as to demand all the time; the care and anxiety incident to such a charge would be very likely to prostrate the frame, and to injure the health. Then he remembered that Timothy was yet but a youth; he recalled his feebleness of constitution and his frequent attacks of illness; he recollected the very abstemious habits which he had prescribed for himself, and, in this connection, he urges him to a careful regard for his health, and prescribes the use of a small quantity of wine, mingled with his water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life; compare Mat 10:23. The phrase, "drink no longer water," is equivalent to, "drink not water only;" see numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament.
But use a little wine - Mingled with the water - the common method of drinking wine in the East; see Robinson's Bibliotheca Sacra, 1:512, 513.
For thy stomach's sake - It was not for the pleasure to be derived from the use of wine, or because it would produce hilarity or excitement, but solely because it was regarded as necessary for the promotion of health; that is, as a medicine.
And thine often infirmities - ἀσθενείας astheneias - Weaknesses or sicknesses. The word would include all infirmities of body, but seems to refer here to some attacks of sickness to which Timothy was liable, or to some feebleness of constitution; but beyond this we have no information in regard to the nature of his maladies. In view of this passage, and as a further explanation of it, we may make the following remarks:
(1) The use of wine, and of all intoxicating drinks, was solemnly forbidden to the priests under the Mosaic law, when engaged in the performance of their sacred duties; Lev 10:9-10. The same was the case among the Egyptian priests. Clarke; compare notes on Ti1 3:3. It is not improbable that the same thing would be regarded as proper among those who ministered in holy things under the Christian dispensation. The natural feeling would be, and not improperly, that a Christian minister should not be less holy than a Jewish priest, and especially when it is remembered that the reason of the Jewish law remained the same - "that ye may put difference between holy and unholy, and clean and unclean."
(2) it is evident from this passage that Timothy usually drank water only, or that, in modern language, he was a "tee-totaller." He was, evidently, not in the habit of drinking wine, or he could not have been exhorted to do it.
(3) he must have been a remarkably temperate youth to have required the authority of an apostle to induce him to drink even a little wine; see Doddridge. There are few young men so temperate as to require such an authority to induce them to do it.
(4) the exhortation extended only to a very moderate use of wine. It was not to drink it freely; it was not to drink it at the tables of the rich and the great, or in the social circle; it was not even to drink it by itself; it was to use "a little," mingled with water - for this was the usual method; see Athaeneus, Deipno. lib. 9: x. 100:7.
(5) it was not as a common drink, but the exhortation or command extends only to its use as a medicine. All the use which can be legitimately made of this injunction - whatever conclusion may be drawn from other precepts - is, that it is proper to use a small quantity of wine for medicinal purposes.
(6) there are many ministers of the gospel, now, alas! to whom under no circumstances could an apostle apply this exhortation - "Drink no longer water only." They would ask, with surprise, what he meant? whether he intended it in irony, and for banter - for they need no apostolic command to drink wine. Or if he should address to them the exhortation, "use a little wine," they could regard it only as a reproof for their usual habit of drinking much. To many, the exhortation would be appropriate, if they ought to use wine at all, only because they are in the habit of using so much that it would be proper to restrain them to a much smaller quantity.
(7) this whole passage is one of great value to the cause of temperance. Timothy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favored the general habit, and only asked him to depart in some small degree from it, in order that he might restore and preserve his health. So far, and no further, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasing and demoralizing sin of intemperance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: Ti1 3:3, Ti1 4:4; Lev 10:9-11; Psa 104:15; Pro 31:4-7; Eze 44:21; Eph 5:18; Tit 1:7, Tit 2:3
Geneva 1599
(19) Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
(19) The sixth rule: let the elders have consideration for their health, in their diet.
John Gill
Drink no longer water,.... Though it was commendable in him to keep under his body, as the apostle did, by abstemious living, and not pamper the flesh and encourage the lusts of it, and so preserve purity and chastity; yet it was proper that he should take care of his health, that it was not impaired by too much severity, and so he be incapable of doing the work of the Lord. And it seems by this, that his long and only use of water for his drink had been prejudicial to his health: wherefore the following advice was judged proper:
but use a little wine; some, by "a little wine", understand not the quantity, but the quality of the wine; a thin, small, weak wine, or wine mixed with water; and so the Ethiopic version renders the words, "drink no more simple water", (or water only,) "but mix a little wine"; though rather the quantity is intended, and which is mentioned. Not as though there was any danger of Timothy's running into an excess of drinking; but for the sake of others, lest they should abuse such a direction, to indulge themselves in an excessive way; and chiefly to prevent the scoffs of profane persons; who otherwise would have insinuated that the apostle indulged intemperance and excess: whereas this advice to the use of wine, was not for pleasure, and for the satisfying of the flesh, but for health,
for thy stomach's sake; to help digestion, and to remove the disorders which might attend it: the Ethiopic version renders it, "for the pain of the liver", and "for thy perpetual disease"; which last might be a pain in his head, arising from the disorder of his stomach: the last clause we render,
and thine often infirmities; or weaknesses of body, occasioned by hard studies, frequent ministrations, and indefatigable pains and labours he endured in spreading the Gospel of Christ.
Robert Jamieson, A. R. Fausset and David Brown
no longer--as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (Ti1 3:3, Ti1 3:8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on Ti1 4:8; compare the Nazarene vow, Num 6:1-4; John the Baptist, Lk 1:15; Rom. 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So ELLICOTT and WIESINGER. ALFORD thus: Timothy was of a feeble frame (see on 1Cor 16:10-11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.
5:245:24: Են մարդք՝ որոց մեղքն յայտնի են, եւ յառաջագո՛յն հասեալ ՚ի դատաստան, եւ են՝ որոց զկնի՛ երթան։
24 Կան մարդիկ, որոնց մեղքերը յայտնի են նախքան որեւէ դատաստանի ենթարկուելը. մարդիկ էլ կան, որոնց մեղքերը յետոյ են յայտնի դառնում:
24 Կան մարդիկ՝ որոնց մեղքերը յայտնի են ու առաջուընէ դատաստանի հասած են եւ կան՝ որոնց մեղքերը յետոյ յայտնի կ’ըլլան։
Են մարդք որոց մեղքն յայտնի են, եւ յառաջագոյն հասեալ ի դատաստան, եւ են` որոց զկնի երթան:

5:24: Են մարդք՝ որոց մեղքն յայտնի են, եւ յառաջագո՛յն հասեալ ՚ի դատաստան, եւ են՝ որոց զկնի՛ երթան։
24 Կան մարդիկ, որոնց մեղքերը յայտնի են նախքան որեւէ դատաստանի ենթարկուելը. մարդիկ էլ կան, որոնց մեղքերը յետոյ են յայտնի դառնում:
24 Կան մարդիկ՝ որոնց մեղքերը յայտնի են ու առաջուընէ դատաստանի հասած են եւ կան՝ որոնց մեղքերը յետոյ յայտնի կ’ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Грехи некоторых людей явны и прямо ведут к осуждению, а некоторых [открываются] впоследствии.
5:24  τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν, προάγουσαι εἰς κρίσιν, τισὶν δὲ καὶ ἐπακολουθοῦσιν·
5:24. Τινῶν (Of-ones) ἀνθρώπων (of-mankinds) αἱ (the-ones) ἁμαρτίαι (un-adjustings-along-unto) πρόδηλοί ( distincted-before ) εἰσιν, (they-be," προάγουσαι ( leading-before ) εἰς (into) κρίσιν, (to-a-separating,"τισὶν (unto-ones) δὲ (moreover) καὶ (and) ἐπακολουθοῦσιν: (they-path-along-upon-unto)
5:24. quorundam hominum peccata manifesta sunt praecedentia ad iudicium quosdam autem et subsequunturSome men's sins are manifest, going before to judgment: and some men they follow after.
24. Some men’s sins are evident, going before unto judgment; and some men also they follow after.
Some men' s sins are open beforehand, going before to judgment; and some [men] they follow after:

24: Грехи некоторых людей явны и прямо ведут к осуждению, а некоторых [открываются] впоследствии.
5:24  τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν, προάγουσαι εἰς κρίσιν, τισὶν δὲ καὶ ἐπακολουθοῦσιν·
5:24. quorundam hominum peccata manifesta sunt praecedentia ad iudicium quosdam autem et subsequuntur
Some men's sins are manifest, going before to judgment: and some men they follow after.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Свое обращение к Тимофею апостол заключает некоторым утешением ему. Так как, действительно, Тимофею могло быть поставлено в упрек употребление им вина, то апостол успокаивает его тем, что его истинное побуждение, по которому он будет пить вино, не скроется от очей Всеправедного Судии. Так грехи некоторых лиц явны и теперь для всех, а у других такие же грехи - прикрыты; тем не менее и эти прикрытые грехи со временем - на страшном суде - обнаружатся. А ведь человек и должен бояться не человеческого, а Божьего суда.
Adam Clarke: Commentary on the Bible - 1831
5:24: Some men's sins are open beforehand - In appointing men to sacred offices in the Church, among the candidates Timothy would find,
1. Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed.
2. Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known.
3. Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives.
The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once εις κρισιν to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man.
Albert Barnes: Notes on the Bible - 1834
5:24: Some men's sins are open beforehand - This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry Ti1 5:22; and Ti1 5:23 is to be regarded as a parenthesis. The apostle had given Timothy a charge Ti1 5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some people was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such people he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry.
Going before to judgment - Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such people, and Timothy should not be accessory to their being introduced into the office of the ministry.
And some men they follow after - That is, their character is not fully understood here. They conceal their plans. They practice deception. They appear different from what they really are. But the character of such people will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavored to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favorable appearances at once, or on slight acquaintance, that they are qualified for the office - for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: Jer 2:34; Act 1:16-20, Act 5:1-11, Act 8:18; Gal 5:19-21; Ti2 4:10; Pe2 2:20, Pe2 2:21
Geneva 1599
(20) Some men's sins are open beforehand, going before to judgment; and some [men] they follow after.
(20) Because hypocrites sometimes creep into the ministry, even though there is ever so great diligence used, the apostle wishes the pastors not to be therefore troubled, or slack at all in their diligence in trying and examining, because the Lord has appointed a time to discover the faults of such men, and it is our duty to take heed that we do not offend in our trying and examining.
John Gill
Some men's sins are open before hand,.... Some men are such open and notorious sinners, that there is no need of any inquiry about them, or any examination of them; or any witnesses to be called to their character, in order to pass judgment concerning them; they even prevent and supersede any formal process about them. With such persons, the apostle intimates, Timothy could have no difficulty upon him, what to do with them; should they be proposed for the ministry, he would know at once what to do with them; namely, reject them. There would be no danger of his laying hands suddenly on such; for the following phrase,
going before to judgment, is not to be understood of God's judgment, or of the last and future judgment of the great day, but of human judgment: it is true indeed that some men's sins are manifest and barefaced, before that day comes; while others are so private, that they will not be known till that day declares them, and brings to light the hidden things of darkness: and much such a way of speaking is used by the Jews; who say (m),
"whoever committeth one transgression, (a notorious one,) in this world, it joins to him, "and goes before him" "to the day of judgment".''
But this sense agrees not with the context; and with what propriety soever it may be said, of some men's sins going before to judgment, it cannot be said with any, that others follow after judgment; since at the general judgment, every work, both good and bad, with every secret thing, will be brought into it; and nothing will follow after that: wherefore the next clause,
and some men they follow after; that is, some men's sins follow after, is to be understood of their following after human judgment; or of their appearing in the light after judgment has been passed upon them, which before were hid: and the sense of the whole is this, that the characters of some men are so well known, and it is so plain a case, that they are destitute of the grace of God; have not ministerial gifts; or are unsound in the faith; or are men of immoral lives and conversations; so that there can be no dispute about them, whether they are to be admitted into the ministry of the word or rejected. But there are other persons who may be proposed, whose sins or errors are so private, that they may not be known; and yet may appear afterwards; wherefore it is proper to take time, and not be too hasty, or lay hands suddenly on men.
(m) T. Bab. Sota, fol. 3. 2. Vid. Avoda Zara, fol. 5. 1.
John Wesley
Some men's sins are manifest beforehand - Before any strict inquiry be made. Going before to judgment - So that you may immediately judge them unworthy of any spiritual office. And some they - Their sins. Follow after - More covertly.
Robert Jamieson, A. R. Fausset and David Brown
Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in Heb 7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so Ti1 5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.
going before to judgment--as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, Ti1 5:20, "Rebuke them that sin before all": and in Ti1 5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (1Cor 4:5; therefore, ALFORD'S reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.
5:255:25: Նոյնպէս եւ բարի գործքն՝ յայտնի՛ են. եւ որ այլազգ եւս ինչ իցեն՝ թաքչել ո՛չ կարեն[4946]։[4946] Յօրինակին. Թաքչել ոչ կարեն։
25 Նոյն ձեւով եւ յայտնի են բարի գործերը. եւ այն գործերը, որ յայտնի չեն, թաքնուած մնալ չեն կարող:
25 Նոյնպէս ալ ոմանց բարի գործերը յայտնի են եւ այն գործերը որ յայտնի չեն, չեն կրնար ծածկուած մնալ։
Նոյնպէս եւ բարի գործքն յայտնի են. եւ որ այլազգ եւս ինչ իցեն` թաքչել ոչ կարեն:

5:25: Նոյնպէս եւ բարի գործքն՝ յայտնի՛ են. եւ որ այլազգ եւս ինչ իցեն՝ թաքչել ո՛չ կարեն[4946]։
[4946] Յօրինակին. Թաքչել ոչ կարեն։
25 Նոյն ձեւով եւ յայտնի են բարի գործերը. եւ այն գործերը, որ յայտնի չեն, թաքնուած մնալ չեն կարող:
25 Նոյնպէս ալ ոմանց բարի գործերը յայտնի են եւ այն գործերը որ յայտնի չեն, չեն կրնար ծածկուած մնալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Равным образом и добрые дела явны; а если и не таковы, скрыться не могут.
5:25  ὡσαύτως καὶ τὰ ἔργα τὰ καλὰ πρόδηλα, καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται.
5:25. ὡσαύτως (as-unto-it) καὶ (and) τὰ (the-ones) ἔργα (works) τὰ (the-ones) καλὰ ( seemly ) πρόδηλα , ( distincted-before ,"καὶ (and) τὰ (the-ones) ἄλλως (unto-other) ἔχοντα ( holding ) κρυβῆναι (to-have-had-been-concealed) οὐ (not) δύνανται . ( they-ableth )
5:25. similiter et facta bona manifesta sunt et quae aliter se habent abscondi non possuntIn like manner also good deeds are manifest: and they that are otherwise cannot be hid.
25. In like manner also there are good works that are evident; and such as are otherwise cannot be hid.
Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid:

25: Равным образом и добрые дела явны; а если и не таковы, скрыться не могут.
5:25  ὡσαύτως καὶ τὰ ἔργα τὰ καλὰ πρόδηλα, καὶ τὰ ἄλλως ἔχοντα κρυβῆναι οὐ δύνανται.
5:25. similiter et facta bona manifesta sunt et quae aliter se habent abscondi non possunt
In like manner also good deeds are manifest: and they that are otherwise cannot be hid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:25: Likewise also the good works of some - Though those who are very holy and very useful in the Church cannot be unknown, yet there are others not less holy who need to be brought forward; who do much good in private; and their character and good works are not fully known till after diligent inquiry. These are they who do not let their left hand know what their right doeth.
1. After so long and minute an examination of the subjects in this chapter, little remains to be said in the way of farther and more satisfactory explanation. The whole account concerning the widows, who they were, and what their provision, and what their occupation, and how supported, are to me questions of considerable difficulty. In the notes I have given the best account of the different subjects in my power. If the reader be satisfied and edified, I have gained my end.
2. On the subject of the imposition of hands, or what is vulgarly but improperly called ordination, I have not said much here, having given my views of the subject elsewhere in these notes. See on Ti1 3:1 (note), etc. I must again state my conviction that what is said on this subject in this chapter, and indeed in the epistle, is rather to be understood prophetically; and to have been intended for a much lower age of the Christian Church. That any person should, from impure or secular motives, desire to be appointed to the ministerial office at such a time, when poverty and persecution were the least they would reasonably expect, to me seems altogether inexplicable. But that many, after the Church got accredited and established, and an ample revenue appointed for its ministers by emperors and kings, should wish to get into the priesthood for its emoluments, is a melancholy truth, which every year's experience testifies. To those who have the authority from the state to appoint ministers for the Church, this chapter reads a solemn and awful lesson. And not to them only, but to all who have the appointment of ministers or preachers in every sect and party. How few are there who would kindle a fire on God's altar were there not secular emoluments attending it! I am afraid the Scottish poet spoke the truth who said: -
"'Tis gow'd maks sogers feight the fiercer,
Without it, preaching wad be scarcer."
Gold or money is the primum mobile through every department of life. Proh dolor!
Albert Barnes: Notes on the Bible - 1834
5:25: Likewise also the good works of some are manifest beforehand - The character of some people is clear, and accurately understood. There can be no doubt, from their works, that they are good people. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.
And they that are otherwise cannot be hid - That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no one can mistake what they are. They correspond, in respect to the publicity of their character with those mentioned in Ti1 5:24, whose "sins are open beforehand;" for the good deeds of the one are as manifest as the sins of the other. But there are those who are "otherwise." They are modest, retiring, unobtrusive, unknown. They may live in obscurity; may have slender means for doing good; may be constitutionally so diffident that they never appear on the stage of public action. What they do is concealed from the world. These correspond in respect to publicity with those mentioned in Ti1 5:24, "whose deeds follow after them." Yet, says the apostle, these cannot always be hid. There are arrangements for developing every man's character, and it will be ultimately known what he is. The connection here, seems to be this. As Timothy Ti1 5:24 was to be on his guard in introducing men into the ministry, against those whose character for evil was not developed, but who might be concealing their plans and practicing secret sins, so he was to endeavor to search out the modest, the unobtrusive, and those who, though now unknown, were among the excellent of the earth, and bring them forward to a station of usefulness where their virtues might shine on the world.
Apart from the reference of this beautiful passage Ti1 5:24-25 to the ministry, it contains truth important to all:
(1) The character of many wicked people is now clearly known. No one has any doubt of it. Their deeds have gone before them, and are recorded in the books that will be open at the judgment. They might even now be judged without the formality of appearing there, and the universe would acquiesce in the sentence of condemnation.
(2) the character of many wicked people is concealed. They hide their plans. They are practicing secret iniquity. They do not mean that the world shall know what they are. More than half the real depravity of the world is thus concealed from human view, and in regard to more than half the race who are going up to the judgment there is an entire mistake as to their real character. If all the secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.
(3) there is a process steadily going forward for bringing out the real character of people, and showing what they are. This process consists, first, in the arrangements of Providence for developing their character here. Many a man, who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been suffered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. Secondly, the process will be completed on the final trial. Then nothing will be concealed. Every man will been seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on earth to have a good character, will be seen there to have been hollow-hearted and base hypocrites.
(4) every man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to practice a deception on his final Judge.
(5) there is a fitness and propriety in the fact that there will be a final judgment. Indeed, there must be such a judgment, in order that God may be just. The characters of people are not fully developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here, but the divine arrangement is, that man shall not live long here, and the development, therefore, must be in the future world.
(6) the modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. There is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they who formed them are not permitted to complete; many desires of benefiting others are cherished which there are no means of gratifying; many a deed of kindness is performed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, the freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose then that all that is concealed and unknown in the world is evil.
(7) there will be amazing developments in the last great day; and as it will then be seen in the Revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an opportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial - to the shame and confusion of the one class; to the joy and triumph of the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: the good: Ti1 3:7; Mat 5:16; Act 9:36, Act 10:22, Act 16:1-3, Act 22:12; Gal 5:22, Gal 5:23; Phi 1:11
cannot: Psa 37:5, Psa 37:6; Mat 6:3-6; Luk 11:33
Geneva 1599
(21) Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid.
(21) Another comfort belonging to them, who are sometimes slandered and misreported.
John Gill
Likewise also the good works of some are manifest before hand,.... The characters of some men, on the other hand, are so fair and bright; and it is so clear a point, that they have received the grace of God in truth; and have a rich furniture for the ministry; and are sound in the doctrine of faith; and are men of such godly lives and conversations, that they prevent any formal inquiry, examination, and judgment; and there can be no difficulty in admitting them at once: and therefore the above rule is not designed for such persons, but to guard against those with whom things do not appear so very clear and manifest:
and they that are otherwise cannot be hid; if they are men of bad principles or practices, they will be discovered in time; for there is nothing hid that shall not be revealed; time will make all things manifest; their errors and sins will break out, and be exposed: and therefore it is right to wait a while, and not to be quick in the reception of them into the Gospel ministry; for otherwise, much mischief may be done to the souls of men, and much dishonour brought on the ways and doctrines of Christ.
John Wesley
They that are otherwise - Not so manifest. Cannot be long hid - From thy knowledge. On this account, also, be not hasty in laying on of hands.