1 Timothy 5:14

1Ti_5:14

The younger women marry, bear children, guide the house.

A wifes sphere

Every mother should occupy in the family the position of commander-in chief. Her spirit should rule through the whole establishment, for in proportion as she looks well to the ways of the household, with intelligence and discretion, the servants and other members of the family will follow in her path. There is nothing which ought to occupy a more prominent position than this power to rule the house diligently and well. Nor are we alone in this opinion. Goldsmith, in his Vicar of Wakefield, says, The modest virgin, the prudent wife, the careful matron, are much more serviceable in life than petticoated philosophers, blustering heroines, or virago queens. She who makes her husband and her children happy, who reclaims the one from vice, and trains the other to virtue, is a much greater character than the ladies described in romances, whose whole occupation is to murder mankind with shafts from their quiver or their eyes. Every wife, therefore, should seek, then, to be worthy of the position she occupies and in this way to become a crown to her husband. (John W. Kitten.)

True womanly service

Most heartily do we go with Mrs. Fawcetts remarks upon the industrial and professional employment of women, in connection with which she said that a woman with a family, which she brought up well, was doing as great a work, economically and socially, as any person was capable of performing. Scores of mothers, whose sphere of activity is bounded by the walls of their home, and who sometimes deplore their inability to engage in outside work, may take heart on being reminded of this most certain truth. To train a family of children in the fear of God, and the best habits of feeling and conduct, is as precious a work as any that is done under the sun, exercises the very highest qualities of love, patience, and self-denial, and will be recognized on high as the truest service of Christ. (S. S. Chronicle.)

Homely duties

The Princess Alice, the beloved daughter of Queen Victoria, after an ancient custom of royalty, chose the lark as her emblem, because, as she said, while it lived on the ground and obscurely, it taught that in the discharge of homely duties we find the strength, the knowledge, and the inspiration to fill the air with joyous and soul-stirring music. If this woman of noble birth, the Lady Bountiful in the little state over which her husband ruled, the founder of orphanages and schools, could choose such an emblem, it may well be appropriated by those who move in the ordinary circles of influence and experience. It is in everyday life that opportunity comes to do the best things and gains its sweetest reward of happiness. (Christian Age.)

A Christian mother

Nearly forty years ago in the South of England there was an earnest minister of Christ, whose duties often called him from home. He had a large family, and he feared sometimes he was paying them but little attention because of his many obligations outside. One day he was about to start on a journey, and he stood at the door half-way downstairs, and he heard a voice in prayer. It was the voice of his wife. He listened, and she was praying for the children by name, and when she came to one name, Charles, she said, Lord, he has a daring spirit; whether for good or for evil, make it Thine own. And the minister, as he wiped away a tear said, It is all right; I can go and serve the Lord; it is right with the children; and that Charles for whom prayer was offered is the beloved brother whom we listened to in St. Andrews Hall yesterday--Charles Spurgeon. Who will say that that mother is not a Christian worker? She toiled in her own home, and laboured for her own children; and if there are mothers here I would say, Go, and do likewise.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ti 5:14-16. I will therefore that the younger women — Or widows rather, (concerning whom only the apostle is here speaking,) marry — Instead of thinking to intrude themselves into a situation for which they are generally so unfit. From this command it is evident, that under the gospel second marriages are lawful both to men and women, and that abstaining from them is no mark of superior piety. It is true the apostle, in his first epistle to the Corinthians, advised all who had the gift of continency to remain unmarried; not, however, because celibacy is a more holy state than marriage, but because in the then persecuted state of the church, a single life was more free from trouble and temptation. See 1Co 7:9; 1Co 7:26; 1Co 7:32-39. Give no occasion to the adversary, &c. — To reproach the gospel on account of the bad behaviour of those who profess it. For some widows have already turned aside after Satan — Who has drawn them from Christ. He means that some of the widows employed by the church as teachers, had, through the temptations of Satan, deserted their station in the church, and, by marrying, incapacitated themselves for continuing in the excellent office they had engaged in. If any man or woman that believeth have poor widows — Nearly related to them; let them relieve them — If they are able; and let not the church be charged — Or burdened, with maintaining them; that it may relieve them that are widows indeed — That have no friends able to support them, and who, if the church did not grant them aid, would be entirely destitute.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5:14 Paul is advising younger widows to remarry—and to marry believers (5:11-12; cp. 2:15). • not . . . say anything against them: Their actions were hurting their testimony for the Good News (see 1 Thes 4:11-12; Titus 2:8).

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

1Ti 5:14. Νεωτέρας, the younger women) He does not acid, widows, for the widow in this passage is properly she who remains a widow. And this arrangement (mode of acting), which the apostle mentions, equally applies to the unmarried and to widows under sixty years. The monastic system regarding nuns is quite inconsistent with the whole meaning of the apostle; and Paul does not write to Timothy about the government of any company of monks, for there were none such in existence.—γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, to marry, to bear children, rule their family [guide the house]) Three successive steps in domestic society. So they shall have full employment, without idleness or curiosity.—τῷ ἀντικειμένῳ, to the adversary) The word שטן, Symmachus, in Psalms 38 :(20) 21, has translated by the word ἀντίκειμαι, and in the following verse mention is made of Satan: yet the word ἀντικείμενος, adversary, may be in this place understood of wicked men; comp. ch 1Ti 6:1; Tit 2:8; Tit 2:10.—λοιδορίας χάριν, for the sake of calumny [by way of reproach]) which is eager to exaggerate the vices of a few, and to impute them to the whole Church and its doctrines.

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

1Ti_5:14. Positive instructions regarding young widows.

βούλομαι οὖν] βούλομαι, does not express a wish merely (de Wette: I hold it to be advisable, desirable.), but a definite command; comp. 1Ti_2:8.

οὖν shows that this thought is a deduction from the one previous; Leo: quae quum ita sint.

νεωτέρας, sc. χήρας, not the virgins, as Baur thinks.

γαμεῖν] used also in 1Co_7:39 of the re-marriage of widows.

τεκνογονεῖν (ἅπ. λεγ., the substantive in 1Ti_2:15) does not include, according to the notion peculiar to himself, the rearing of children (van Oosterzee). The apostle mentions single points; every one can supply the appropriate details for himself. Leo rightly says that the idea of rearing children is included rather in the next word.

οἰκοδεσποτεῖν (ἅπ. λεγ.; the substantive often occurs in the N. T.) denotes properly the work of the husband, and is equivalent to τοῦ οἴκου προΐστασθαι, 1Ti_3:4; 1Ti_3:12; here it is used of the wife, who necessarily has her share in ruling the household.

μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν] The last words: λοιδορίας χάριν, are not to be taken with βούλομαι, (Mack: I will … for the sake of the reproach which would otherwise be cast upon the church; the meaning is obviously the reverse of this, so soon as these words are placed in thought after γαμεῖν, since χάριν never loses the sense of for the sake of), nor with τῷ ἀντικειμένῳ (Leo: inimico ad calumniandum parato). They are to be connected with ἀφορμὴν διδόναι, but not in such a way as to form a supplement to that phrase (de Wette, with the remark that this is indeed a strange construction; also Wiesinger); the supplement should have been in the genitive, see 2Co_5:12. In short, λοιδορ. χαρ. only defines ἀφορμὴν διδόναι more precisely. A definite object is not to be supplied (Leo: occasionem sc. ipsas seducendi praebere; so, too, van Oosterzee, and in this commentary), but the interpretation is: they are to afford the enemy no opportunity for slandering, i.e. they are to abstain from everything which the enemy may use for slandering the church (not merely the widows); so, too, Hofmann on the whole. By the ἀντικείμενος is meant either the devil (so most of the older commentators,[185] also Leo and Matthies; van Oosterzee uncertain) or the human enemy, the Jew and Gentile (so de Wette, Wiesinger, Plitt, Hofmann). Hofmann is wrong, however, in asserting that τοῦ σατανᾶ in 1Ti_5:15 is decisive against the first explanation, for αὐτοῦ would have been used.

De Wette joins the last part of the clause to what precedes, in such a way as to supply: and in this way. But there is no hint of this limitation. If we add it simply to what precedes, it is more natural to refer it to the whole conduct of the widows.

[185] Comp. Constit. Apost. iii. 2 : νεωτέραις (χήραις) δὲ μετὰ τὴν τοῦ πρώτου τελευτὴν συγκεχωρήσθω καὶ ὁ δεύτερος, ἵνα μὴ εἰς κρίμα τοῦ διαβόλου ἐπέσωσι, καὶ παγίδας πολλὰς, καὶ ἐπιθυμίας νοήτους.

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 5:14 . βούλομαι οὖν : See note on 1Ti 2:8 .

νεωτέρας : The insertion of χήρας before νεωτέρας in about 30 cursives, Chrys. Theodoret, John Damasc., Jerome, is a correct gloss (so R.V.). The whole context deals with widows, not with women in general, as A.V. and von Soden.

γαμεῖν : There is nothing really inconsistent between this deliberate injunction that young widows should marry again, and the counsel in 1Co 7:8 , that widows should remain unmarried. The widows here spoken of would come under the class of those who “have not continency”; not to mention that the whole world-position of the Church had altered considerably since St. Paul had written 1 Cor.

οἰκοδεσποτεῖν : well rendered in Vulg., matres-familias esse . The verb is only found here in the Greek Bible, but οἰκοδεσπότης frequently occurs in the Synoptists. It is the equivalent of οἰκουργούς , Tit 2:5 .

τῷ ἀντικειμένῳ : The singular (see ref.) does not refer to Satan, but is used generically for human adversaries. The plural is more usual, as in the other reff. Cf. ὁ ἐξ ἐναντίας , Tit 2:8 .

λοιδορίας χάριν is connected of course with ἀφορμήν , not with βούλομαι , as Mack suggests, “I will … on account of the reproach which might otherwise come on the Church”.

For the sentiment cf. 1Ti 6:1 , Tit 2:5 ; Tit 2:8 , 1Pe 2:12 ; 1Pe 3:16 . In all these places the responsibility of guarding against scandal is laid on the members of the Church generally, not specially on the Church rulers. The construction of χάριν here is not quite the same as in Gal 3:19 , Tit 1:11 , Jud 1:16 . Here it is an appendage to the sentence, explanatory of ἀφορμὴν διδόναι .

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

The fifth rule: Let younger widows marry and govern their houses godly.

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

younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (Ti1 5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (Ti1 5:11-13). The precept here that they should marry again is not inconsistent with Co1 7:40; for the circumstances of the two cases were distinct (compare Co1 7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in Ti1 5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [CHRYSOSTOM].

bear children-- (Ti1 2:15); thus gaining one of the qualifications (Ti1 5:10) for being afterwards a presbyteress widow, should Providence so ordain it.

guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man (Ti1 2:12).

give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.

the adversary--of Christianity, Jew or Gentile. Phi 1:28; Tit 2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (Ti1 5:15).

to speak reproachfully--literally, "for the sake of reproach" (Ti1 3:7; Ti1 6:1; Tit 2:5, Tit 2:10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [BENGEL].

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 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, c., &c. 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 labour 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.

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

14 I wish the younger (widows) to marry. Censorious men laugh at this injunction of the Apostle. “As if,” say they, “it had been necessary to stimulate their excessively strong desire; for who does not know that almost all widows have naturally a wish to be married?” Superstitious men, on the other hand, would reckon that this doctrine concerning marriage is highly unsuitable to an Apostle of Christ. But, after a careful examination of the whole matter, men of sound judgment will acknowledge that Paul teaches nothing here but what is necessary and highly useful. For, on the one hand, there are many to whom widowhood gives the opportunity of greater licentiousness; and, on the other hand, there are always arising spirits speaking lies in hypocrisy, who make holiness to consist in celibacy, as if it were angelical perfection, and either totally condemn marriage, or despise it as if it savored of the pollution of the flesh. There are few either of men or women that consider their calling. How rarely do you find a man who willingly bears the burden of governing a wife! The reason is, that it is attended by innumerable vexations. How reluctantly does a woman submit to the yoke!

Consequently, when Paul bids the younger widows marry, he does not invite them to nuptial delights; and, when he bids them bear children, he does not exhort them to indulge lust; but, taking into account the weakness of the sex, and the slipperiness of the age, he exhorts them to chaste marriage, and, at the same time, to the endurance of those burdens which belong to holy marriage. And he does this, especially, in order that he may not be thought to have acted contemptuously in excluding them from the rank of widows; for he means, that their life will be not less acceptable to God than if they remained in widowhood. And, indeed, God pays no regard to the superstitious opinions of men, but values this obedience more highly than all things else, when we comply with our calling, instead of permitting ourselves to be carried along by the wish of our own heart.

Having heard that consolation, they have no reason to complain that injury is done to them, or to take it in that they are excluded from one kind of honor; for they learn that, in the married state, they are not less acceptable to God, because they obey his calling. When he speaks of bearing children, he includes, under a single word, all the annoyances that must be endured in bringing up children; in the same manner as, under the government of the house, he includes all that belongs to household management.

To give no occasion to the adversary For, as the husband may be said to be the covering of the wife, so widowhood is liable to many unfavorable suspicions. And what purpose does it serve, to arm the enemies of the gospel with calumnies, without any necessity? But it is very difficult for a widow, in the flower of her age, to act with such caution that wicked men shall not find some pretext for slandering her; and, therefore, if they sincerely desire edification, let them, in order to shut the mouth of evil speakers, choose a way of life that is less liable to suspicion. Here, I suppose, the common adversaries of the gospel to be meant, rather than the private adversaries of any woman; for Paul speaks indefinitely.

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.

(14) I will therefore that the younger women marry, bear children, guide the house.—Here the Apostle deliberately expresses his will that in these Christian communities the younger widows should not, in the first fervour of their zeal, when borne down by sorrow, attempt anything like an ascetic life, which they would probably tire of after a season; they would thus, in the long run, instead of benefiting, positively injure the cause of Christ. St. Paul’s practical mind, guided by the Spirit of God, has left us no impossible rules of perfection, no exaggerated praises of asceticism, of lofty self-denial, no passionate exhortings to a life made up entirely of self-sacrifice and of self-surrender.

He knew the ordinary man or woman was incapable of such exalted heroism, and therefore was too wise, too loving, even to recommend a life which few could live. It was not that the Master, Christ, and the greatest of his servants, St. Paul, did not themselves prize and admire the higher ideal and the nobler life—for was it not their own? Did not one attain to it, and the other die in his hero-efforts to reach it? But Master and scholar in their gospel of the world have left commands that all, not the few, can obey—have enjoined a life which all, not the few, may live.

Give none occasion to the adversary to speak reproachfully.—The reference here is not to the devil—as would at first appear probable from the direct reference in the next verse—but to the enemy of Christ—the sneering worldly man, who, jealous of a faith which he declines to receive, and envious of a life in which he will not share, is always on the look-out to discover flaws and failings in the avowed professors of a religion which he hates. (Comp. Tit_2:8.)

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

14. I will therefore] Rather, with R.V. ‘I desire;’ the stronger verb, as in 1Ti_2:8, 1Ti_6:9; Tit_3:8 : and four other passages of St Paul’s Epistles: while the weaker verb is used by him more than sixty times, of which four only are in the Pastoral Epistles.

younger women] The passage implies a limitation to widows, as R.V. ‘Do not lead the younger widows to expect such help at all as a matter of course. Then those who marry “in the Lord” again will find scope for an active irreproachable Christian life; while,’ as he said before, ‘those who have been misled, in their trouble, by the world and the flesh, and seek a worldly heathen re-marriage, will not compromise the Church by having had a place on the roll of godly almswomen.’

bear children, guide the house] Compound verbs again, as in 1Ti_5:10, used only here in N. T., the substantives connected with them however occurring ch. 1Ti_2:15 and Mat_10:25, &c.

to the adversary] The word occurs in three stages in N. T., (1) still retaining its participial force; in Luk_13:17 governing its pronoun, ‘those who opposed him,’ and 1Co_16:9, ‘and many (are) opposing,’ 2Th_2:4, ‘he that opposeth and exalteth himself.’ (2) As abstract adjective in the plural, Php_1:28, ‘in nothing affrighted by the adversaries,’ (3) as abstract adjective in the singular, in this passage. With the use here in the singular, compare Tit_2:8, ‘That he that is of the contrary part may be ashamed,’ and the fifth question in the Order for the Consecration of Bishops apparently echoing both, ‘an example of good works unto others, that the adversary may be ashamed.’ ‘The hostile party, ready to catch hold of anything in the life of Christians, are personified as one,’ Fairbairn. St John, in his still later Greek, adopts this singular, Joh_11:22, where cf. Bp Westcott: ‘the liar, who offers in his own person the sum of all that is false; and not simply a liar who is guilty of a particular sin.’

to speak reproachfully] Lit. ‘on account of,’ ‘to serve the purpose of abuse,’ so tersely R.V. for reviling. Compare the similar use, Judges 16, ‘shewing respect of persons for the sake of advantage.’

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.

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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

Ver. 14. Give none occasion to the adversary] The devil or his instruments, whose mouths he often borrows to blaspheme and rail with, who also watch as diligently for an occasion to speak evil of profession as a dog doth for a bone; they pry more narrowly into every miscarriage than Laban did into Jacob’s stuff.

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.

I will therefore - I give it as my opinion; or this is my counsel; compare notes, 1Co 7:6, 1Co 7:10, 1Co 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 1Ti 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.

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

The younger [5] (widows) should marry. They who understand this of a command or exhortation to all widows to marry, make St. Paul contradict himself, and the advice he gave to widows 1 Corinthians vii. where he says, (ver. 40.) She (the widow) will be happy if she so remain according to my counsel; and when it is there said, I would have all to be as myself. [See the notes on those places.] He can therefore only mean such young widows, of whom he is speaking, that are like to do worse. Thus it is expounded by St. Jerome to Sabina:[6] "Let her rather take a husband than the devil." And in another epistle, to Ageruchia: "It is better to take a second husband than many adulterers." St. John Chrysostom[7] on this verse: I will, or would have such to marry, because they themselves will do it. See also St. Augustine,[8] de Bono viduitatis, chap. viii. (Witham)

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[BIBLIOGRAPHY]

Volo juniores nubere, Greek: boulomai neoteras gamein.

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[BIBLIOGRAPHY]

St. Jerome, (Ep. ad Sabinam, tom. iv. part. 2. p. 669.) maritum potius accipiat quam diabolum. The same author, (Ep. ad Ageruchiam. p. 741.) multo tolerabilius habere secundum virum, quam plures adulteros.

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[BIBLIOGRAPHY]

St. John Chrysostom, (Greek: log. ie. p. 311.) Greek: boulomai, epeide autai boulontai.

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[BIBLIOGRAPHY]

St. Augustine, (de bono viduitatis, chap. viii.) nubant antequam Deo voveant, quod nisi reddant, jure damnantur. And in Psalm lxxv. Quid est primam fidem irritam fecerunt? voverunt et non reddiderunt. And again St. Augustine, Non sitis pigri ad vovendum. Non enim viribus vestris implebitis: deficietes, si de vobis præsumitis, si autem de illo cui vovistis, vovete, securi reddetis.

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).

I will therefore that the younger women marry: I will, here, must not be interpreted into an absolute precept, (for the apostle would never have made that necessary by his precept which God had left indifferent), but in a limited sense, viz. if they have not the gift of continency, if they cannot restrain themselves from such scandalous courses, let them marry;

bear children, and not only bring forth children, but take care of their education;

guide the house, and take care of the government of families within doors (which is the woman’s proper province);

give none occasion to the adversary to speak reproachfully; and give no occasion to Jews or pagans (the adversaries of Christian religion) to speak of the church, or any particular members of it, reproachfully, as living beneath the rules of morality and decency.

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

14. I will—Spoken apostolically; I decide.

The adversary—Not the devil, but the assailant, whoever he may be, of Christianity.

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

Desire for will, A.V; widows (in italics) for women A.V; rule the household for guide the house, A.V; for reviling for to speak reproachfully, A.V Widows. As the whole discourse is about widows, it is better to supply this as the substantive understood in newterav. In ver. 11 we have newterav chrav. The ou=n which precedes is a further proof that this direction or command of the apostle"s springs from what he had just been saying about the young widows, and therefore that what follows relates to them, and not to women generally. In order to avoid the scandal mentioned in ver. 11 of the young widows first dedicating their widowhood to Christ, and then drawing back and marrying, he directs that they should follow the natural course and marry, in doing which they would be blameless. Bear children (teknogonein): here only in the New Testament or LXX; but teknogonia occurs in. 1Ti_2:15 (where see note) Rule the household (oijkodespotein; here only in this sense); act the part of oijkodespoina, the mistress of a family (Plutarch and elsewhere). oiJkodespothv frequent in the New Testament, and kindred words are used in classical Greek. For reviling (loidoriav carin). The adversary (oJ ajntikeimenov), the opponent of Christianity, was always seeking some occasion to speak reproachfully of Christians and revile them. Any misconduct on the part of Christian widows would give him the occasion he was looking for. They must be doubly careful, therefore, lest they should bring reproach upon the Name of Christ. (comp. Jam_2:7; 1Pe_2:12 1Pe_4:4, 1Pe_4:14, 1Pe_4:15) "Loidoriav carin is added... to ajformhnai to specify the manner in which the occasion would be used" Ellicott). Do not give the adversary a starting-point from which he may be able to carry out his desire to revile the people of God.

Vers. 14, 15.

Directions to such young widows.

The case is one for special guidance.

I A RETURN TO THE SPHERE OF DOMESTIC DUTIES IS ADVISED BY THE APOSTLE. "I wish, therefore, that the younger widows marry, bear children, manage the house, give no occasion for the adversary to reproach.

1. There is nothing in this counsel, to encourage a resort to ascetic life, or an escape from the ordinary obligations of society. The over-valuation of ascetic life has been the great means of disparaging and discouraging the piety of common life. Religion was made, not for an idle, but fur a busy world.

2. The return to home-ties would probably break the force of temptations to loose living. Idleness would thus be counteracted, as well as the wantonness against Christ previously censured. The woman would thus be "saved by child-bearing, it she continued in faith and holiness with sobriety". (1Ti_2:15)

3. Mark the variety of her new relations. First to her husband, then to her children, then to her servants. She is to discharge each duty faithfully, so as to avoid the reproach of the adversary.

III THE REASON WHY SUCH COUNSEL IS GIVEN. "Give no occasion for reproach to the adversary; for already some have been turned away after Satan.

1. The adversary is not necessarily the devil, nor any particular individual, but that collective society around the Church which is always watchful for the halting of God"s servants. For good cause or bad the reproaches will come, but they ought not to be justified by the injurious, or frivolous, or licentious conduct of professors.

2. Mischief of this sort had already accrued to the cause of Christ. Some widows had given evidence of the idle, wanton, worldly behavior already condemned, showing a distinct swerve toward the adversary of souls and the accuser of the brethren. "Christ was the true Spouse; Satan the seducer. T.C.

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

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 14. I wish, therefore, that the younger [widows]—this is certainly what must be supplied, widows alone being the subject of discourse, not generally women—marry, bear children, manage the house, give no occasion for reproach to the adversary. The therefore indicates the connection with what precedes: Since the case is such, so great a tendency among the younger widows to turn from the chastened, spiritual course which becomes them, and betake to the improprieties just mentioned, I give as my deliberate mind (for such is the force of βούλομαι) that they should marry, etc. In their position as widows, especially if widows alimented by the church, they were exposed to temptations which usually they were unable to resist; let them therefore get, if they can, into circumstances which will withdraw them from the temptations, and afford scope for the exercise of the ordinary domestic virtues. And when it is said, as a further reason for this, that occasion of reproach would be cut off from the adversary, by the adversary must plainly be understood, not any particular individual either in this world or the world of spirits (Chrys., also Huther, the devil), but collectively such as stood arrayed against the cause of the gospel, and were ready to catch hold of anything in the life of Christians which might be turned into a weapon of assault. The closely parallel passage of Tit 2:8, though differing in the mode of expression, confirms this view: “that he that is of the contrary part may be ashamed, having no evil thing to say of you.” Here also the hostile party are personified as one.

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

14. I will, therefore, that the younger women marry. None are to enter upon this consecrated life but the aged; there are to be no young nuns. The apostle distinctly forbids the conventual system which now exists in the Romish church.

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.

to manage the household

"to take care of everyone in her house"

the enemy

Possible meanings are 1) this refers to Satan or 2) this refers to unbelievers who are hostile to Christians.

to slander us

Here "us" refers to the entire Christian community, including Timothy. (See: Inclusive "We")

turned aside after Satan

Paul speaks of living in faithfulness to Christ as if it were a path to be followed. This means the woman stopped obeying Jesus and started obeying Satan. AT: "left the path of Christ to follow Satan" or "decided to obey Satan instead of Christ" (See: Metaphor)

any believing woman

"any Christian woman" or "any woman who believes in Christ"

has widows

"has widows among her relatives"

so that the church will not be weighed down

Paul speaks of the community having to help more people than they are able as if they were carrying too much weight on their backs. This can be stated in active form. AT: "so that the church will not have more work to do than they can" or "so that the Christian community will not have to help widows whose families could provide for them" (See: Metaphor and Active or Passive)

real widows

"those women who have no one to provide for them"

translationWords

household

adversary

slander

evil

turn

Satan

believe

church

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14. βούλομαι οὖν, I desire therefore: more definite than θέλω, as expressive of a special exertion of will. see on 1Ti 2:8. The οὖν refers to both the reasons assigned (1Ti 5:11-13) for the unfitness of young widows for the ordo viduarum.

νεωτέρας γαμεῖν, that the younger widows marry. The context suggests that it is especially young widows that are in the thought of the writer; but no doubt the advice would apply to young women in general, as the A.V. seems to take it. γαμεῖν may be used either of first or of second marriages; cp. 1Co 7:9.

τεκνογονεῖν, οἰκοδεσποτεῖν, bear children, rule their household. Neither of these words is found again in the Greek Bible, but we have τεκνογονία in 1Ti 2:15 and οἰκοδεσπότης in the Gospels. The right ordering of the household is a very important duty in the view of the writer; cp. 1Ti 3:4; 1Ti 3:12.

μηδεμίαν ἀφορμὴν διδόναι, give no occasion; cp. 2Co 5:12.

τῷ ἀντικειμένῳ, to the adversary, sc. not Satan, but human adversaries (ἀντικείμενοι, of whom there are all too many, 1Co 16:9; Php 1:28; cp. Tit 2:8) who are very ready to find fault. Cp. 1Ti 3:6.

λοιδορίας χάριν, for reviling; cp. Tit 2:5. λοιδορία does not occur again in St Paul, but it is a LXX. word; cp. 1Pe 3:9. We have λοιδορεῖν 1Co 4:12, and λοίδορος 1Co 5:11; 1Co 6:10.

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.

14. νεωτέρας] i.e. χήρας 11, “juvenculas viduas,” Tert. ubi sup.; though, perhaps, not limited to them (von Soden), cf. Tit 2:4, Tit 2:5.

οἰκοδεσποτεῖν] “The application of the word to a wife implies the new and improved position which was secured to women by the Gospel” (Liddon), but οἰκοδέσποινα is found in Plutarch and other non-Christian writers.

τῷ ἀντικειμένῳ] Any human opponent of the Gospel, anxious to use a scandal as a means of discrediting the Church (cf. 3:7, 6:1, Tit 2:5, Tit 2:8, 1Co 16:9); or perhaps “The Adversary,” i.e. Satan, as in (Philo) Bibl. Ant. xlv. 6, the human adversary being thought of as his agent.

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

That the younger women marry [νεωτερας γαμειν] . Better, the younger widows. This seems to be required by oun therefore, connecting the subject of the verb with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in vv. 11 - 13. Comp. 1Co 7:8, 9.

Bear children [τεκνογονειν] . N. T. o. o LXX, o Class. Comp. teknogonia childbearing, 1Ti 2:15.

Guide the house [οικοδεσποτειν] . Better, rule the house. N. T. o. o LXX, o Class. Oikodespothv master of the house is quite common in the Synoptic Gospels.

Occasion [αφορμην] . See on Rom 7:8.

To the adversary [τω αντικειμενω] . The one who is set over against. Not Satan, but the human enemy of Christianity. Comp. Phi 1:28, and oJ ejx ejnantiav he that is of the contrary part, Tit 2:8.

To speak reproachfully [λοιδοριας χαριν] . Lit. in the interest of reviling. Const. with give on occasion. Loidoria reviling only here and 1Pe 3:9. For the verb loidorein to revile see Joh 9:28; Act 23:4; 1Co 4:12; and note on Jas 9:28.

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