1 Timothy 5:13

5:13 Too seldom do those who are fully supported by the church invest their lives in remarkable piety (cp. 2:9-10; 5:10). Abusing the church’s support does not help them or the Good News (cp. 5:14). • talking about things they shouldn’t: The wording suggests involvement in the false teaching (5:15; cp. 2 Thes 3:11-13; Titus 1:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 5:13. Μανθάνουσι περιερχόμεναι, they learn going about) This participle is not put for the infinitive, but the genus, ‘learning,’ is reprehended: the species follows, they learn the things which are learned by going about from house to house, i.e. they curiously pry into the state of families. The Mimesis[42] lies in this, that the expression used is, they learn. For elsewhere those things are only said to be learned which are good. But these women learn by going about, they search out all things; and thence their progress is progress in the wrong direction.—τὰς οἰκίας, houses) 2Ti 3:6.—φλύαροι, [tattlers] triflers) in respect to words.—περίεργοι busybodies) in respect to deeds.—λαλοῦσαι, speaking) This word is construed with they leanr. They speak out all that they have learned.—τὰ μὴ δέοντα) ἃ μὴ δεῖ, Tit 1:11.

[42] A figure, whereby the word which the party reprehended would use is alluded to; as here these young widows would call their inquiries by the favourable term, learning. They learn (the genus), says Paul; but the speeies of learning they learn is what is to be learnt by going about visiting houses.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_5:13. Ἅμα δὲ καὶ ἀργαὶ μανθάνουσι περιερχόμεναι τὰς οἰκίας] By far the greater number of expositors connect μανθάνουσι immediately with περιερχόμεναι, they learn to run about in houses (Luther; so, too, de Wette, Wiesinger, van Oosterzee). But μανθάνειν with the partic. does not mean learn; it is observe, perceive, remark; μανθάνειν, in the sense of learn (accustom oneself), has always the infinitive (comp. 1Ti_5:4). Leo therefore takes it here as be wont to; but this sense only occurs in the preterite. Winer (pp. 325 f. [E. T. p. 436]) thinks it probable that ἀργαὶ μανθάνουσι are to be taken together, they learn idleness (or they learn to be lazy; so in the second edition of this commentary; so, too, Hofmann). It is in favour of this construction that the chief emphasis is laid on ἀργαί; but no passage can be found confirming it.[184] Besides, the position of ἈΡΓΑΊ shows that it belongs to the subject. Bengel had taken refuge in supplying something explaining it: discunt quae domos obeundo discuntur, i. e statum familiarum curiose explorant. Buttmann (pp. 260 f.) agrees with this explanation, only that he regards the supplied words: statum, etc., as too arbitrary and sweeping; he observes: what they learn ΠΕΡΙΕΡΧΌΜΕΝΑΙ Τ. ΟἸΚ. is sufficiently indicated, not indeed grammatically, but in sense, by ἈΡΓΑΊ, ΦΛΥΑΡΟΊ, ΠΕΡΙΈΡΓΟΙ, ΛΑΛΟῦΣΑΙ ΤᾺ ΜῊ ΔΈΟΝΤΑ. But if, as Buttmann thinks, we are to assume here an anacolouthon, it would be more natural to find the hint of what is to be supplied in the ΠΕΡΙΕΡΧΌΜΕΝΑΙ Τ. ΟἸΚ., so that the meaning would be: they learn ΠΕΡΙΕΡΧΌΜΕΝΑΙ this very ΠΕΡΙΈΡΧΕΣΘΑΙ.

On the construction ΠΕΡΙΕΡΧΌΜΕΝΑΙ ΤᾺς ΟἸΚΊΑς, comp. Mat_4:23 : ΠΕΡΙῆΓΕΝ ὍΛΗΝ ΤῊΝ ΓΑΛΙΛΑΊΑΝ.

Οὐ ΜΌΝΟΝ ΔῈ ἈΡΓΑῚ, ἈΛΛᾺ ΚΑῚ ΦΛΎΑΡΟΙ Κ.Τ.Λ.] ΦΛΎΑΡΟΙ, talkative (Luther), only occurs here; the verb ΦΛΥΑΡΈΩ in 3Jn_1:10. Theophylact: ΠΕΡΙΟΔΕΎΟΥΣΑΙ ΤᾺς ΟἸΚΊΑς, ΟὐΔῈΝ ἈΛΛʼ Ἢ ΤᾺ ΤΑΎΤΗς ΕἸς ἘΚΕΊΝΗΝ ΦΈΡΟΥΣΙ, ΚΑῚ ΤᾺ ἘΚΕΊΝΗς ΕἸς ΤΑΎΤΗΝ. Calvin: ex otio nascebatur curiositas, quae ipsa garrulitatis est mater.

ΚΑῚ ΠΕΡΊΕΡΓΟΙ, inquisitive, Luther (likewise ἍΠ. ΛΕΓ.; but in 2Th_3:11 : ΜΗΔῈΝ ἘΡΓΑΖΟΜΈΝΟΥς, ἈΛΛᾺ ΠΕΡΙΕΡΓΑΖΟΜΈΝΟΥς), forms a peculiar contrast to the preceding ἈΡΓΑΊ; Chrysostom: Ὁ ΓᾺΡ ΤᾺ ἙΑΥΤΟῦ ΜῊ ΜΕΡΙΜΝῶΝ ΤᾺ ἙΤΈΡΟΥ ΜΕΡΙΜΝΉΣΕΙ ΠΆΝΤΩς.

ΛΑΛΟῦΣΑΙ ΤᾺ ΜῊ ΔΈΟΝΤΑ] added to define further what precedes.

In these two verses Paul sets forth the danger of receiving young widows into the class of church-widows. It is not improbable that there were definite instances, and these caused the apostle to speak in this general way.

[184] Winer, indeed, quotes two passages, one from Plato, Euthyd. 276b: οἱ ἀμαθεῖς ἄρα σοφοὶ μανθάνουσι, and the other from Dio Chr. 55. 558: ὁ Σωκράτης ὅτι μὲν παῖς ὢν ἐμάνθανε λιθοξόος τὴν τοῦ πατρὸς τέχνην, ἀκηκόαμεν. Buttmann remarks on the first, that the addition σοφοί (which is quite meaningless) is rejected on MS. authority, and on the other that it is of quite a different nature. In both, cases he is clearly right.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 5:13 . ἅμα δὲ καί is Pauline. See reff.

It is best to assume an omission of εἶναι , not necessarily through corruption of the text, as Blass supposes ( Gram . p. 247). On the example cited by Winer-Moulton, Gram . p. 437 from Plato, Euthyd . p. 276 b , οἱ ἀμαθεῖς ἄρα σοφοὶ μανθάνουσιν , and Dio. Chrys. lv. 558, Field notes, “Although the reading in Plato may be doubtful, there is no doubt of the agreement of St. Paul’s construction with later usage”. Field adds two from St. Chrysostom T. vii. p. 699 a : τί οὖν ; ἂν παλαιστὴς μανθάνῃς ; T. ix. p. 259 b : εἰ ἰατρὸς μέλλοις μανθάνειν . He notes that the correlative phraseology, διδάξαι (or διδάξασθαι ) τινὰ τεκτόνα , χαλκέα , ἱππέα , ῥήτορα , is to be found in the best writers.

It is impossible to connect μανθ . περιερχ . as Vulg., discunt circuire domos ; for, as Alf. says, “ μανθάνω with a participle always means to be aware of, take notice of , the act implied in the verb”. Here, e.g. , the meaning would be “they learn that they are going about,” which is absurd. Bengel’s view, that μανθάνουσι is to be taken absolutely, is equally impossible: “being idle, they are learners,” the nature of the things they learn to be inferred from the way they spend their time. Von Soden connects μανθ . with τὰ μὴ δέοντα ; suggesting that they learnt in the houses referred to in 2Ti 3:6 what was taught there ( ἂ μὴ δεῖ , Tit 1:11 ).

περιερχόμεναι τὰς οἰκίας : These last words may possibly refer to the house to house visitation, going about (R.V.), which might be part of the necessary duty of the Church widows; but which would be a source of temptation to young women, and would degenerate into wandering (A.V.).

οὐ μόνον δὲ … ἀλλὰ καί is a Pauline use of constant occurrence. See Rom 5:3 ; Rom 5:11 ; Rom 8:23 ; Rom 9:10 ; 2Co 7:7 ; 2Co 8:19 ; Phi 2:27 [ οὐ … δὲ μόνον ]; 2Ti 4:8 . Also in Act 19:27 , 3Ma 3:23 .

ἀργαί , φλύαροι , περίεργοι : A series of natural causes and consequences. The social intercourse of idle people is naturally characterised by silly chatter which does not merely affect the understanding of those who indulge in it, but leads them on to mischievous interference in other people’s affairs.

φλύαροι : φλυαρεῖν is found in 3Jn 1:10 , prating . φλύαρος is an epithet of φιλοσοφία in 4Ma 5:10 ; and in Pro 23:29 ( [283] [284] ) φλυαρίαι ὁμιλίαι ἐνφιλόνικοι are among the consequences of excessive wine-drinking.

[283] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[284] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

περίεργοι : See 2Th 3:11 , μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους . In Act 19:19 τὰ περίεργα , curious arts , means the arts of those who are curious about, and pry into, matters concealed from human knowledge, impertinent to man’s lawful needs.

λαλοῦσαι τὰ μὴ δέοντα expresses the positively mischievous activity of the φλύαροι , as περίεργοι . Compare Tit 1:11 , διδάσκοντες ἃ μὴ δεῖ . In both passages μή is expressive of the impropriety, in the writer’s opinion, of whatever might conceivably be spoken and taught; whereas τὰ οὐ δέοντα would express the notion that certain specific improper things had, as a matter of fact, been spoken. See Winer-Moulton, Gram . p. 603.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Another reason: because they are for the most part prattlers and busybodies, and gadders up and down, neglecting their charge and duty.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 Jo3 1:10, translated "prating."

busybodies--mischievously busy; inconsiderately curious (Th2 3:11). Act 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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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 neighbours, and everywhere sowing the seed of dissension.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 And not only so, but they grow idle Nothing is more becoming in women than keeping the house; and hence, among the ancients, a tortoise was the image of a good and respectable mother of a family. But there are many who are diseased with the opposite vice. Nothing delights them more than the liberty of running from one place to another, and especially when, being freed from the burden of a family, they have nothing to do at home.

Tattlers and busybodies Besides, those widows, under the pretense of the respect due to the public character which they sustained, had more easy access to many persons. This opportunity, obtained through the kindness of the Church, they abused for purposes of “idleness;” and next, as usually happens, from slothfulness sprung curiosity, which is also the mother of talkativeness. Most true is the saying of Horace: “Shun an inquisitive person, for he is always a tattler.” “No trust should be placed,” as Plutarch says, “in inquisitive persons, for, as soon as they have heard anything, they are never at rest till they have blabbed it out.” This is especially the case with women, who, by nature, are prone to talkativeness, and cannot keep a secret. With good reason, therefore, has Paul joined together these three things, sloth, inquisitiveness, and tattling.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) And withal they learn to be idle, wandering about from house to house.—The first fervour of their devotion and renunciation of self will have cooled, their very occupation will become a snare to them—the going about to the various dwellings for the object of consoling, instructing, assisting, would give them, now that their minds were no longer exclusively turned to religious thoughts, and their hearts were no more alone filled by Jesus, many an opportunity of wasting precious hours, of indulging in frivolous, if not in harmful, conversation; and this the Apostle seems to have feared would be the result of these visits, and the fruit of their work, if the younger sisters were enrolled in the official list, for he speaks of such becoming “not only idle, but tattlers also and busy bodies, speaking things which they ought not.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. they learn to be idle] Insert ‘also’; R.V. they learn also to be idle. The position of ‘idle’ and the stress in the next clause ‘not only idlers but’ point to this construction, making ‘idle’ predicate, though no infinitive ‘to be,’ ‘to become,’ is inserted. The rendering of Bp Wordsworth, Grimm and others, ‘Being idle they are learners running about from house to house,’ gives indeed ‘an oxymoron—a common figure of speech with St Paul.’ But the authority for ‘learn’ in so absolute a sense is very doubtful, since everywhere, e.g. in 1Ti_2:11. ‘let a woman learn in silence,’ and 2Ti_3:7, ‘always learning and never able to come to the full knowledge,’ there is much more in the context of connected phrase and subject.

wandering about from house to house] Lit. ‘the houses’ that made up the Christian settlement: so 2Ti_3:6, ‘they that creep into our houses.’ Compare 3Jn_1:14, ‘our friends salute thee.’

tattlers also and busybodies] The first word occurs again only as participle in 3Jn_1:10, ‘tattling of us with evil words.’ ‘Its derivation (connected with fluere) points to a babbling profluent way of talking.’ Bp Ellicott. ‘Busybodies,’ prying round into other people’s business; so 2Th_3:11, ‘not busy, but busybodies.’ Hence its use for ‘magical arts,’ Act_19:19. Contrast the epithet of the younger women, Tit_2:5 (best mss.) ‘busy at home,’ which is not found elsewhere.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

Ver. 13. They learn to be idle] It is an art soon learned, by doing nothing to do naughtily. Nihil agendo male agere discunt, Idleness is the hour of temptation, and an idle person is the devil’s tennis ball, tossed by him at his pleasure.

Wandering about from house to house] As vagrants, or as pedlars opening their packs, and dropping here a tale and there a tale. A practice flatly forbidden by God, Lev 19:16; "Thou shalt not go up and down as a tale bearer." The Hebrew word signifieth a pedlar, רגל whence רגל for a foot. And another Hebrew word used for defaming or slandering, Psa 15:3, properly noteth a footing or trotting it up and down, prying and spying and carrying tales and rumours, 2Sa 19:27. The Greek word also αργεω, and the Latin word arguo, first signifies to be idle, and next to reprehend others. (Beckman de Origin. ling. Lat.) Because they that have little to do at home, will be overly busy abroad, in censuring and slandering others.

And not only idle] The firstborn of idleness is, to do nothing; the next issue that she hath is, to do evil. Otium negotium, Idleness is a kind of business.

But tattlers also] Gr. φλυαροι, triflers; Magno conatu magnas nugas agunt. The Rabbis have a proverb, "That ten kabs of speech descended into the world, and the women took away nine of them."

And busybodies] For "every fool will be meddling," Pro 20:3.

Speaking things, &c.] It is a very hard thing well to manage many words: εν πολυλογια πολυμωρια, In multiloquio stultiloquium.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 2Th 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 - Revealing 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Idle, &c. He shews by what steps they fall. Neglecting their prayers, they give themselves to idleness; they go about visiting from house to house; they are carried away with curiosity to hear what passes, and speak what they ought not of their neighbour’s faults. (Witham) --- The young widow that bears a resemblance with this portrait, is not less to be lamented on her own account than feared and shunned on account of others.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The apostle here gives some other reasons, why he would not have widows too young taken into the ministry of the church.

And withal they learn to be idle, wandering about from house to house; they being young, and having no business at home, nor any husbands to conduct and govern them, are subject to be gadding up and down;

and not only idle, but tattlers also; and to be tattling idly and impertinently, and that not only of their own, but others’ concerns;

and busybodies, interesting themselves in the matters of other persons and families;

speaking things which they ought not, and in the multitude of words, folly being never wanting, they are prone to speak things which they ought not: from whence we may deserve, that nothing more becometh Christians than a gravity and composedness of behaviour and speech, a government of their tongues, and considering aforehand well what they speak.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Withal—That is, additionally, or, at the same time. Wandering like gossips from house to house in order, as tattlers and meddlesome busy-bodies, to retail scandal.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Also to be for to be, A.V; going for wandering, A.V Also seems unnecessary, as "withal" seems to represent ama kai. Learn to be idle (ajrgainousin). This is a construction which has no similar passage in Greek to support it, except one very doubtful one in Plato, "Euthudemus" (vol. 4. p. 105, Bekker"s edit.). But the other constructions proposed, viz. to construe manqanousi, "they are inquisitive, or, curious," as Grotius and substantially Bengel; or to take periercomenai after manqanousi, "they learn to go about" (Vulgate, De Wette, etc.), cannot be justified by examples either, as manqanein has always either an accusative ease or an infinitive mood after it, unless it is used in quite a different sense, as in the passage from Herod., 3:1, quoted by Alford: Diabeblhmenov... ouj manqaneiv, "You are slandered without being aware of it." In this difficulty it is best to take the sense given in the A.V and the R.V, following Chrysostom, etc., and of moderns Winer, Ellicott, Alford, etc., which the general turn and balance of the sentence favors. Going about (periercomenai); comp. Act_23:1-3, where there is the same idea of reproach in the term. It is used in a good sense inaroi); Heb_11:37. Tattlers (flu) only here in the New Testament, and once only in the LXX, RAPC 4Ma 5:10) but common in classical Greek. It means "a trifling silly talker." The verb fluarew occurs in 3Jn_1:10. Busybodies (periergoi); only here and zesqai Act_19:19 in the New Testament or LXX, but not uncommon in classical Greek, in the sense in which it is used here. The verb perierga occurs in 2Th_3:11 in the same sense, "meddling with what does not concern you.

The busybody life.

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." Indolence is the parent of all sins, because, with evil so active in the world, some of its emissaries are sure to be wanting houseroom in our hearts.

I WE MAY LEARN TO BE IDLE. There is no life so undignified as that which is busy in trifles, which has learned to enjoy listless hours. For the wandering thought produces the wandering life. "Wandering about from house to house;" and, having nothing else to build with, too often build aerial structures of untruths and half-truths.

II NOT ONLY IDLE, BUT TATTLERS. The harm that has been worked in this world by busybodies cannot be over-estimated. It is easy to send an arrow into the air, but not to gather it up again. It is easy to poison the river of good reputation, but we cannot re-purify the stream. It is easy to pluck the flower of a good man"s fame, but we cannot restore its beauty. "Speaking things which they ought not." Holy few really make "I ought" govern their lives! Custom and convenience and pleasantness too often constrain our speech. People like to startle others, to give the shock of a new sensation, to amuse them, to please them. And, alas! it is too true that tattlers and busybodies know how to gratify those they visit. St. Paul thinks in this next verse (14) that marriage and care of children and housewifery are good things (which the ascetic Roman Church seems not to think), and that women so occupied give none occasion to the adversary to speak reproachfully. W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ver. 13. Other proofs are here given of their tendency in that direction, and such as would naturally grow by the comparative ease in which they might be enabled to live in consequence of the pecuniary support ministered to them by the church. Moreover, they learn also to be idle, going about from house to house. The connection seems plainly to require that the expression in the first clause, ἀργαὶ μανθάνουσιν, should be taken in the sense here ascribed to it; for it immediately follows, and not only to be idle, but tattlers also, etc., clearly implying that idleness had been predicated of them in what went before. The construction is certainly peculiar, but is merely, after all, as well stated by Winer (Gr. § 45), “an abbreviated mode of expression, such as we sometimes find elsewhere with an adjective (Plato, Euthyd. 276, b, οἱ ἀμαθεῖς ἄρα σοφοὶ μανθάνουσιν, and frequently διδάσκειν τινὰ σοφόν), which does not, like the participle, include the notion of time and mood. This exposition,” he adds, “which is adopted by Beza, Piscator, and others, and has recently been approved by Huther, is supported by the fact that ἀργαὶ is taken up again in the following clause as the principal word.” He therefore justly discards the interpretation which had been given by some previous expositors, coupling the verb μανθάνουσιν with the participle following, περιερχόμενοι, and rendering, they learn to go about idle. But this is not really the sense that would be gained by so construing the passage, as μανθάνειν when followed by a participle having reference to the subject, signifies, not to learn, but to perceive, understand, or remark (see also Jelf, Gr. § 683). The apostle justly regarded it as a great evil, and the proof of a frivolous, unsanctified, worldly spirit, that young widows should fall into idle, gossiping habits, and unwise in the church to place them in circumstances which would tempt them into such ways. The later expressions in the verse merely point to the different forms which the evil in the case supposed naturally assumes: (φλύαροι, loose talkers, babbling out whatever might come into their minds; περίεργοι, busybodies, intermeddling with affairs which did not properly concern them; λαλοῦσαι τὰ μὴ δέοντα, speaking things which they ought not, which were not befitting, or, as it may be explained, carrying about reports and sayings from one family to another, and so giving rise to serious misunderstandings, jealousies, and strife. The plain remedy for all this, the most effective check against it, would manifestly be to throw those younger widows as much as possible on their own resources, and encourage them to take any fitting opportunity that might present itself of obtaining a settlement in life, and having households of their own to occupy them. And this is precisely what the apostle advises in the next verse.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

13. Withal, they learn to be idle. They have not that gravity which is required for this work of visitation and ministration laid upon the “widows indeed,” but wander from house to house to gossip.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. ἅμα δὲ καί, introducing the second reason for the exclusion of young women from the order of ‘widows.’

ἀργαὶ μανθάνουσιν κ.τ.λ. The translation is doubtful. We may construe (a) being idle, they pick up information, as they go about from house to house &c.; or, ‘in idleness, they are always learning,’ but nothing comes of it. This would be comparable to the γυναικάρια … πάντοτε μανθάνοντα of 2Ti 3:6-7. But (i.) this is to take μανθάνειν in a somewhat forced way, and (ii.) the antithesis in the next clause is spoilt, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ κ.τ.λ. It is better to render with the A.V. and R.V., (b) they learn to be idle, going about from house to house, sc. in the discharge of their allotted ministrations. Their want of sobriety and steadiness may lead them to use their opportunities of usefulness as an excuse for idleness and gossip. This construction of μανθάνειν is not without parallel, although unusual; e.g. Field cites Chrys. IX. 259 B εἰ ἰατρὸς μέλλοις μανθάνειν.

ἀργός is not found in St Paul save here and at Tit 1:12 (in a quotation), but it is a LXX. word.

οὐ μόνον δὲ … ἀλλὰ καί.… This is a regular Pauline construction; cf. 2Co 7:7.

φλύαροι, garrulous, tattlers. We have φλυαρεῖν in 3Jn 1:10, but φλύαρος (once in LXX. at 4Ma 5:10) does not occur elsewhere in the N.T.

περίεργοι, busybodies. Cf. 2Th 3:11 μηδὲν ἑργαζομένους ἀλλὰ περιεργαζομένους. For περίεργος (which is not a LXX. word, and is not used elsewhere in St Paul) cp. Act 19:19.

λαλοῦσαι τὰ μὴ δέοντα, speaking things which they ought not. That is, they are likely to make mischief, carrying from house to house private matters which have come to their knowledge in the course of their official visits.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] Moreover they also learn to be idle (so Syr., Chr., Thl., Beza, Huther, Winer, Ellic. (“It is needless to say that Winer does not conceive ‘an ellipsis of οὖσαι for εἶναι.’ Bloomf.,—a mistake of which such a scholar could not be capable.” Ellic. edn. 1), al.;—a harsh construction, but, it is said, not without example: however, the only one cited is from Plato, Euthyd. p. 276 b: οἱ ἀμαθεῖς ἄρα σοφοὶ μανθάνουσι, where the word σοφοί does not occur in Bekker’s text, and seems on critical grounds very suspicious. Still, I conceive that the present sentence will admit of no other construction, on account of the emphatic position of ἀργαί, which is further heightened by οὐ μόνον δὲ ἀργαί below. De W. objects to it, that idleness is the cause, not the effect, of going about, &c.: but it may well be answered, that not only does a spirit of idleness give rise to such going about, but such going about confirms the habit of idleness.

Bengel would lay the stress on μανθάνουσιν—‘reprehenditur discendi genus: sequiturque species,—discunt, quæ domos obeundo discuntur, i.e. statum familiarum curiose explorant.’ But μανθ. does not seem to bear this meaning. The usual interpretation has been to take περιερχ. as an infin., ‘learn to go about:’ so vulg., Luth., &c.: but the objection to this is, that μανθάνω with a participle always means to be aware of, take notice of, the act implied in the verb: e.g. διαβεβλημένος ὑπὸ Ἀμάσιος οὐ μανθάνεις, Herod. iii. 1) going about from house to house (lit. “the houses,” viz. of the faithful. For the construction compare Mat 9:35, περιῆγεν ὁ Ἰησοῦς τὰς πόλεις: but not only (to be) idle, but also gossips (περιοδεύουσαι τὰς οἰκίας, οὐδὲν ἀλλʼ ἢ τὰ ταύτης εἰς ἐκείνην φέρουσι, καὶ τὰ ἐκείνης εἰς ταύτην. Thl. ‘Ex otio nascebatur curiositas, quæ ipsa garrulitatis est mater.’ Calv.) and busybodies (reff.), speaking (not merely ‘saying:’ the subject-matter, as well as the form, is involved in λαλοῦσαι) things which are not fitting (his fear is, that these younger widows will not only do the Church’s work idly, but make mischief by bearing about tales and scandal).

I will (consult Ellic.’s note on βούλομαι. We may generally state that θέλω is the resting inclination of the will, βούλομαι its active exertion) then (“οὖν has here its proper collective force, ‘in consequence of these things being so, I desire.’ ” Ellic.) that younger widows (such, and not the younger women, is evidently the Apostle’s meaning. (χήρας is supplied in several cursives, Chr., Thdrt., Jer.) The whole passage has concerned widows—and to them he returns again, ver. 16) marry (not as Chrys., ἐπειδὴ αὐταὶ βούλονται βούλομαι κἀγώ … ἔδει μὲν οὖν τὰ τοῦ θεοῦ μεριμνᾷν, ἔδει τὴν π στιν φυλάττειν. ἐπειδὴ δὲ ἐκεῖνα οὐ γίνεται, βέλτιον ταῦτα γενέσθαι (so also, characteristically, the R.-Cath. Mack): for it is not younger widows who have been taken into the catalogue of πρεσβύτιδες of whom he is speaking, but younger widows in general: Chrys.’s interpretation would make the Apostle contradict himself. The οὖν on which Mack lays stress as favouring this meaning, simply infers from the temptations of young widows just described. There is no inconsistency here with the view expressed in 1Co 7:39, 1Co 7:40: the time and circumstances were different), bear children, govern households (i.e. in their place, and with their share of the duties: οἰκουρεῖν, as Chrys. Both these verbs belong to later Greek: cf. Lobeck on Phryn., p. 373), give no occasion (starting-point, in their behaviour or language) to the adversary (who is meant? Chrys. and the ancients for the most part understand, the devil (μὴ βουλόμενος τὸν διάβολον ἀφορυὴν λαμβάνειν): and so, lately, Huther, defending it by his interpretation of λοιδορίας χάριν (see below). But St. Paul’s own usage of ἀντικείμενος (reff., see also Tit 2:8) is our best guide. Ordinarily using it of human adversaries, he surely would here have mentioned ὁ διάβολος, had he intended him. And the understanding him to be here meant brings in the next verse very awkwardly, as he there has an entirely new part assigned him. Understand therefore, any adversary, Jew or Gentile, who may be on the watch to get occasion, by the lax conduct of the believers, to slander the Church) for the sake of reproach (to be joined with ἀφορμήν: the ἀφορμή, when taken advantage of by the adversary, would be used λοιδορίας χάριν, for the sake and purpose of reproaching the people of God. Mack would join λ. χ. with βούλομαι,—most unnaturally: ‘I will, on account of the reproach which might otherwise come on the Church, νεωτέρας γαμεῖν &c.:’—Leo,—with τῷ ἀντικειμένῳ,—which would more naturally be τῷ λοιδορίας χάριν ἀντικειμένῳ.

λοιδορία must be kept to its true sense, reproach brought on the Gospel; not forced, as Huther, for the sake of his view of ὁ ἀντικείμενος, to that of disgrace brought on the church by the fall of the widows);—for already (‘particula provocat ad experientiam,’ Beng.) some (widows) have been (we are obliged here to give a perfect rendering in English. Our language will not, as the habit of mixed constructions in the Greek permits, bear the placing an indefinite past event in a definite portion of time such as ἤδη expresses) turned away (out of the right path, ref.) after (so as to follow) Satan (‘eoque occasionem dedere calumniæ,’ Beng. When De W. doubts whether St. Paul’s experience could have been long enough to bear out such an assertion—and thus impugns the genuineness of the Epistle,—this is very much a matter of dates: and even taking the earliest commonly assigned, the assertion might be strictly true, applying as it does not only to Ephesus, but to the far wider range of his apostolic ministry).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. ἀργαὶ μανθάνουσι] “they learn to be idle,” an unusual construction, but found in the technical phrase of learning a profession; cf. παλαιστὴς μανθάνειν, ἱατρός μανθάνειν, Chrys. vii. p. 699 A, ix. p. 259 B (Field, Otium Norvic. ad loc.). Hence it is unnecessary to suppose that εἶναι has dropped out of the text (Blass, N.T. Gr. § 73), or to conjecture λανθάνουσι (Hitzig).

μανθάνουσι] cf. 2Ti 3:7 πάντοτε μανθάνοντα, and contrast sup. 2:11 ἐν ἡσυχίᾳ μανθανέτω.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They learn [μανθανουσιν] . To be taken absolutely, as 1Co 14:31; 2Ti 3:7. They go about under the influence of an insatiable curiosity, and meet those who "creep into houses and take captive silly women" (2Ti 3:7), and learn all manner of nonsense and error.

Going about [περιερχομεναι] . o P. Comp. Act 19:13.

Tattlers [φλυαροι] . N. T. o. Comp. 4 Macc. 5 10. The verb fluarein to prate, 3Jo 1:10.

Busybodies [περιεργοι] . In this sense only here. Comp. ta perierga curious arts, Act 19:19. The participle periergazomenoi busybodies, 2Th 3:11. See note. Rend. the whole passage : "And withal, being also idle, they learn, gadding about from house to house; and not only (are they) idle, but tattlers also, and busybodies, speaking things which they ought not." 123

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.