1 Timothy 5:15

5:15 now follow Satan: They had committed apostasy, renouncing Christ, probably in connection with the false teachers (1:6-7; cp. 3:6-7; Heb 2:1) and their self-indulgence (1 Tim 5:6, 13).

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

1Ti 5:15. Ἤδη, already) A particle used for the purpose of appealing to experience.—τινὲς, some) rashly professing widowhood.—ἐξετράπησαν, have been turned aside) and thereby have given occasion to calumny.—ὀπίσω τοῦ Σατανᾶ, after Satan) who turned them aside from Christ.

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

1Ti_5:15. Reason for the injunction given: ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.

τινές, viz. widows; ἐξετράπησαν κ.τ.λ.; comp. 1Ti_1:6; ὀπίσω, comp. Act_5:37; Act_20:30 : they have turned away, viz. from the Christian path of life, and have followed Satan. This does not necessarily mean a formal apostasy from Christianity, or a connection with the heretics; it may also mean yielding oneself up to an un-Christian, carnal life (Wiesinger). This arose from their not living in accordance with the rule laid down by the apostle.

On ἤδη, Bengel rightly remarks: particula provocandi ad experientiam. De Wette is quite unjustified in asserting that Paul could not yet have had such an experience.

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 5:15 . τινες : See note on 1Ti 1:3 .

ἐξετράπησαν ὀπίσω τοῦ Σ .: This is a pregnant phrase, meaning “ They have turned out of the way [of life and light] and have followed after Satan ”. “The prepositional use of ὀπίσω , which is foreign to profane writers, takes its origin from the LXX (Hebr. אַחֲרֵי )” (Blass, Gram . p. 129). The primary phrase is ἔρχεσθαι [also ἀκολουθεῖν or πορεύεσθαι ] ὀπίσω τινός . For ὀπίσω in an unfavourable sense cf. Luk 21:8 , Joh 12:19 , Act 5:37 ; Act 20:30 , 2Pe 2:10 , Jud 1:7 , Rev 13:3 . The phrase, no doubt, refers to something worse than a second marriage.

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

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."

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 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.

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

15 For some have already turned aside It is certain, that there is no ordinance so holy that some evil may not arise out of it through the wickedness of men. Yet those things which are necessary ought to remain unmoved, whatever may happen to them, although the sky should fall. But when we are at liberty to choose either way, and when this or that has been found by experience to be advantageous, it is a matter of prudence to lay aside what was formerly approved, as in the present case. It was not at all necessary that women, who were still young, should be admitted into the rank of widows; experience shewed that it was dangerous and hurtful; and, therefore, Paul justly advises to take care for the future that nothing of this kind may happen.

If the revolt of some women was regarded by him as a sufficiently strong argument for seeking a universal remedy, how many arguments would the Papists have for abolishing their filthy celibacy, if they had any regard to edification! But they choose rather to strangle millions of souls by the cruel cords of a wicked and diabolical law than to loose a single knot; and this makes it evident how widely their cruelty differs from the holy zeal of Paul.

After Satan The expression is worthy of notice; because no one can turn aside from Christ, in the smallest degree, without following Satan; for he has dominion over all who do not belong to Christ. We learn from this how destructive is turning aside from the right course, since, from being children of God, it makes us slaves of Satan, and, by withdrawing us from the government of Christ, places Satan over us as our guide.

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.

(15) For some are already turned aside.—It was the backsliding of these “nameless” ones, probably, which had been the immediate occasion of these directions to Timothy. Although these unhappy sisters had worked such great mischief to the cause of Christ, still St. Paul, with his tender grace and love, forbore to mention any by name. They had undertaken a task too severe for them to carry out, and had miserably failed. He spares these poor erring sisters, but directs the chief pastor of the Church at Ephesus, how to guard against such fatal results for the future.

After Satan.—They had swerved from the narrow, thorny road of self-denial which they had chosen for themselves, and perhaps dreading, after their public profession, to form afresh any legal marriage ties, had followed that downward path of sensuality which surely leads to Satan.

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

15. some are … turned aside] Some of the younger widows who had been placed upon the roll had thus been led astray; St Paul was not merely theorising in 1Ti_5:11-13. The aorist here is rightly rendered ‘are turned’ according to the account given in 1Ti_5:10.

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.

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.

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.

1 Timothy 5:16

ti1 5:16

ti1 5:16

ti1 5:16If 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.

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

15 For some are already turned aside after Satan.

Ver. 15. Turned aside after Satan] Revolted from Christian religion, going out of God’s blessing into the world’s warm sun. These could not choose unto themselves a worse condition.

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.

For some are already turned aside after Satan - That is, some young widows. The meaning is, that in the respects above mentioned 1Ti 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.

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

For some are already turned aside after Satan, by breaking the vows they had made. "Yet it does not follow, (says St. Augustine in the same place [de Bono viduitatis, chap. viii.]) that they who abstain not from such sins may marry after their vows. They might indeed marry before they vowed; but this being done, unless they keep them they justly incur damnation." "Why is it, (says he again, on Psalm. lxxv.) they made void their first faith? but that they made vows, and kept them not. But let not this (says he) make you abstain from such vows, for you are not to comply with them by your own strength; you will fall, if you presume on yourselves; but if you confide in him to whom you made these vows, you will securely comply with them." How different was the doctrine and practice of the first and chief of the late pretended reformers, who were many of them apostates after such vows? (Witham)

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).

We have scandals enough already, we had need take as good heed as we can that we have no more; some young women already are apostatized (and, possibly, for the sake or by the occasion of such marriages) to Judaism or paganism; or, it may be, to a loose and lewd course of life, not suiting the profession of Christianity.

If any man or woman that believeth have widows; if any men or women that are Christians have any widows that are nearly related to them, if themselves be able,

let them relieve them, and let not the church be charged; and not turn off that natural duty which they owe to their parents, or near relations, to relieve them, to the church, which hath others enough to look after, and upon which there lies only a moral and Christian obligation.

That it may relieve them that are widows indeed; that so the alms of the church may go to relieve those only who are perfectly desolate, having neither husbands nor any other near relations to provide for them.

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

15. Some—The apostle has obviously drawn his picture from actual life. Indeed, the when they wax wanton of 1Ti_5:11 implies that such was the character of the women of the period that it would be the probable course of all alike; and that nothing but marriage or age was likely to keep them in order.

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

Already some are for some are already, A.V Some. This is generally understood of some widows who had already given occasion to the adversary to speak reproachfully, by turning aside from the path of Christian virtue which they had begun to walk in, and following Satan who had beguiled them into the path of vice and folly. But the words are capable of another meaning, equally arising kern the preceding verse, viz. that some have already followed the example of Satan, "the accuser of the brethren," and have begun to revile Christianity, taking occasion from the conduct of some who were called Christians. These revilers might be not unbelieving Jews or heathen, but apostate or heretical Jews like those of whom the same verb (ejktrepesqai) is used in 1Ti_1:6 and 2Ti_4:4. In something of the same spirit St. Paul called Elymas the sorcerer a child of the devil," because he sought to turn away Sergius Paulus from the faith, probably by speaking evil of Barnabas and Saul.

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

Some - Widows. Have turned aside after Satan - Who has drawn them from Christ.

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

15. ἐξετράπησάν τινες is the order in AFG g; txt אCD2KLP d f &c.

15. ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ, for already some are turned aside after Satan. To support his advice (βούλομαι κ.τ.λ.) St Paul adduces the weighty argument of past experience (γάρ). Some ecclesiastical widows have already proved unfaithful to their pledges to the heavenly Bridegroom and have followed the seducer, Satan. It has been argued that this indicates that the ordo viduarum had been in existence for a considerable time, and that thus the date of the Epistle must be postponed to a period subsequent to St Paul’s labours; but (a) it must be remembered that the experience to which appeal is made is not necessarily confined to the Church at Ephesus, but extends over all the Christian communities known to St Paul, and (b) ἥδη, ‘already,’ seems to indicate that the order had not been long established, for disorders had arisen before they might naturally have been expected.

ἐξετράπησαν, i.e. swerved from the path of virtue. See note on 1Ti 1:5.

ὀπίσω τοῦ σατανᾶ. Cp. Act 20:30 (in the speech of St Paul to the Ephesian elders) ἀποσπᾷν τοὺς μαθητὰς ὀπίσω ἑαυτῶν.

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.

15. ἤδη] cf. οὕτω ταχέως, Gal 1:6; ἐξετράπησαν, cf. 1:6, turned out of the true path (cf. the “Two Ways”) from following the true leader (Mat 16:24 εἴ τις θέλει ὀπίσω μου ἐλθεῖν) to follow false teachers (Act 20:30 τοῦ ἀποσπᾶν τοὺς μαθητὰς ὀπίσω αὐτῶν), nay, the great opponent himself, i.e. by second marriage after the promise of perpetual widowhood; or by such lives as those described in 13, cf. 2Ti 3:6.

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