N.T.o. Often in lxx. Nephews, in the now obsolete sense of grandsons or other lineal descendants. Derived from Lat. nepos. Trench (Select Glossary) remarks that nephew was undergone exactly the same change of meaning that nepos underwent, which, in the Augustan age, meaning grandson, in the post-Augustan age acquired the signification of nephew in our present acceptation of that word. Chaucer:

"How that my nevew shall my bane be."

Legend of Good Women, 2659.

'His (Jove's) blind nevew Cupido."

House of Fame, 67.

Jeremy Taylor: "Nephews are very often liken to their grandfathers than to their fathers."

Let them learn

The subject is the children and grandchildren. Holtzmann thinks the subject is any widow, used collectively. But the writer is treating of what should be done to the widow, not of what she is to do. The admonition is connected with widows indeed. They, as being utterly bereft, and without natural supporters, are to be cared for by the church; but if they have children or grandchildren, these should assume their maintenance.

First (πρῶτον)

In the first place: as their first and natural obligation.

To show piety at home (τὸν ἴδιον οἶκον εὐσεβεῖν)

More correctly, to show piety toward their own family. Piety in the sense of filial respect, though not to the exclusion of the religious sense. The Lat. pietas includes alike love and duty to the gods and to parents. Thus Virgil's familiar designation of Aeneas, "pius Aeneas," as describing at once his reverence for the gods and his filial devotion. The verb εὐσεβεῖν (only here and Acts 17:23) represents filial respect as an element of godliness (εὐσέβεια). For τὸν ἴδιον their own, see on Acts 1:7. It emphasizes their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that οἶκον household or family may mark the duty as an act of family feeling and honor.

To requite (ἀμοιβὰς ἀποδιδόναι)

continued...

N.T.o. From μόνος alone. Explanatory of a widow indeed. One entirely bereaved.

Trusteth in God (ἤλπικεν ἐπὶ τὸν Θεὸν)

Strictly hath directed her hope at God. Rev. hath her hope set on God implies ἐπὶ with the dative, as 1 John 3:3.

Only here and James 5:5. See note. Twice in lxx, Sir. 21:15; Ezekiel 16:49.

Is dead while she liveth (ζῶσα τέθνηκεν)

Comp. Revelation 3:1; Ephesians 4:18. "Life in worldly pleasure is only life in appearance" (Holtzmann).

See on Romans 12:17.

His own - those of his own house (τῶν ἰδίων - οἰκείων)

His own relations, see on John 1:11. Those who form part of his family, see on Galatians 6:10.

He hath denied the faith (τὴν πίστιν ἤρνηται)

The verb not in Paul, but Quite often in Pastorals. The phrase only here and Revelation 2:13. Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and strengthens them" (Bengel). Comp. James 2:14-17.

Infidel (ἀπίστου)

Better, unbeliever. One who is not a Christian, as 1 Corinthians 6:6; 1 Corinthians 7:12, 1 Corinthians 7:13, etc. Even an unbeliever will perform these duties from natural promptings.

Better, enrolled (as a widow). N.T.o. Very, rare in lxx. Common in Class. Originally, to pick out, as soldiers. Hence, to enroll, enlist. Here, to be enrolled in the body of widows who are to receive church support. See on 1 Timothy 5:3.

Lit. born witness to or attested, as Acts 6:3; Acts 10:22; Hebrews 11:2. Comp. μαρτυρίαν καλὴν ἔχειν to have good testimony, 1 Timothy 3:7.

For good works (ἐν ἔργοις καλοῖς)

Lit. in good works; in the matter of. Comp. 1 Timothy 6:18; Titus 2:7; Titus 3:8, Titus 3:14. In the Gospels, ἔργον work appears with καλὸς and never with ἀγαθὸς. In Paul, always with ἀγαθὸς and never with καλὸς Kings In the Pastorals, with both. The phrase includes good deeds of all kinds, and not merely special works of beneficence. Comp. Acts 9:36.

If (εἰ)

Introducing the details of the general expression good works.

Have brought up children (ἐτεκνοτρόφησεν)

N.T.o. olxx; very rare in Class. The children may have been her own or others'.

Lodged strangers (ἐξενοδόχησεν)

N.T.o. olxx. On the duty of hospitality comp. 1 Timothy 3:2; Matthew 25:35; Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5.

Washed the feet

A mark of Oriental hospitality bestowed on the stranger arriving from a journey, and therefore closely associated with lodged strangers.

Of the saints (ἁγίων)

Ἅγιος is rare in Class. In lxx, the standard word for holy. Its fundamental idea is setting apart, as in Class., devoted to the gods. In O.T., set apart to God, as priests; as the Israelites consecrated to God. In N.T., applied to Christians. Ideally, it implies personal holiness. It is used of God, Christ, John the Baptist, God's law, the Spirit of God. Paul often uses οἱ ἅγιοι as a common designation of Christians belonging to a certain region or community, as Philippians 1:1; 2 Corinthians 1:1; Colossians 1:2. In such cases it does not imply actual holiness, but holiness obligatory upon those addressed, as consecrated persons, and appropriate to them. What ought to be is assumed as being. In this sense not in the Gospels (unless, possibly, Matthew 27:52) or in the Epistles of Peter and John. Rare in Acts.

continued...

Almost in a positive sense, young. Not, under sixty years of age.

Have begun to wax wanton (καταστρηνιάσωσιν)

Not, have begun, but rather, whenever they shall come to wax wanton. Comp. 2 Thessalonians 1:10. The compound verb, signifying to feel the sexual impulse, only here, and not in lxx or Class. The simple verb, στρηνιᾶν to run riot, Revelation 18:7, Revelation 18:9 and the kindred στρῆνος luxury, Revelation 18:3. See note.

Against Christ (τοῦ Χριστοῦ)

Their unruly desire withdraws them from serving Christ in his church, and is, therefore, against him.

This is the only instance in the Pastorals in which the Christ is used without Jesus either before or after. In Paul this is common, both with and without the article.

They will marry (γαμεῖν θέλουσιν)

Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that θέλειν expresses more than a desire, as Rev. See on Matthew 1:19. Γαμεῖν to marry, in the active voice, of the wife, as everywhere in N.T. except 1 Corinthians 7:39.

The phrase only here. See on 1 Timothy 3:6. Damnation is an unfortunate rendering in the light of the present common understanding of the word, as it is also in 1 Corinthians 11:29. Better, judgment or condemnation, as Romans 3:8; Romans 13:2. The meaning is that they carry about with them in their new, married life a condemnation, a continuous reproach. Comp. 1 Timothy 4:2; Galatians 5:10. It should be said for the translators of 1611 that they used damnation in this sense of, judgment or condemnation, as is shown by the present participle having. In its earlier usage the word implied no allusion to a future punishment. Thus Chaucer

"For wel thou woost (knowest) thyselven verraily

That thou and I be dampned to prisoun."

Knight's T. 1175.

Wiclif: "Nethir thou dredist God, that thou art in the same dampnacioun?" Luke 23:40. Laud.: "Pope Alexander III. condemned Peter Lombard of heresy, and he lay under that damnation for thirty and six years." "A legacy by damnation" was one in which the testator imposed on his heir an obligation to give the legatee the thing bequeathed, and which afforded the legatee a personal claim against the heir.

They have cast off their first faith (τὴν πρώτην πίστιν ἠθέτησαν)

Ἁθετεῖν is to set aside, do away with, reject or slight. See Mark 6:26; Luke 10:16; Hebrews 10:28. Often in lxx. Πίστιν is pledge: so frequently in Class. with give and receive. See, for instance, Plato, Phaedr. 256 D. In lxx, 3 Macc. 3:10. The phrase πίστιν ἀθετεῖν N.T.o. olxx. There are, however, a number of expressions closely akin to it, as Galatians 3:15, διαθήκην ἀθετεῖν to render a covenant void. In lxx with oath, 2 Chronicles 36:13. Psalm 14:4: "He that sweareth to his neighbor καὶ οὐκ ἀθετῶν." Psalm 88:34; Psalm 131:11; 1 Macc. 6:62. The meaning here is, having broken their first pledge; and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure.

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

Going about (περιερχόμεναι)

oP. Comp. Acts 19:13.

Tattlers (φλύαροι)

N.T.o. Comp. 4 Macc. 5:10. The verb φλυαρεῖν to prate, 3 John 1:10.

Busybodies (περίεργοι)

In this sense only here. Comp. τὰ περίεργα curious arts, Acts 19:19. The participle περιεργαζομένοι busybodies, 2 Thessalonians 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."

Better, the younger widows. This seems to be required by οὖν 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 1 Timothy 5:11-13. Comp. 1 Corinthians 7:8, 1 Corinthians 7:9.

Bear children (τεκνογονεῖν)

N.T.o. olxx, oClass. Comp. τεκνογονία childbearing, 1 Timothy 2:15.

Guide the house (οἰκοδεσποτεῖν)

Better, rule the house. N.T.o. olxx, oClass. Ὁικοδεσπότης master of the house is quite common in the Synoptic Gospels.

Occasion (ἀφορμὴν)

See on Romans 7:8.

To the adversary (τῷ ἀντικειμένῳ)

The one who is set over against. Not Satan, but the human enemy of Christianity. Comp. Philippians 1:28, and ὁ ἐξ ἐναντίας he that is of the contrary part, Titus 2:8.

To speak reproachfully (λοιδορίας χάριν)

Lit. in the interest of reviling. Const. with give on occasion. Λοιδορία reviling only here and 1 Peter 3:9. For the verb λοιδορεῖν to revile see John 9:28; Acts 23:4; 1 Corinthians 4:12; and note on John 9:28.

Lit. believing man or woman. But πιστὸς ἢ should be omitted. Read, if any woman that believeth.

Have widows (ἔχει χήρας)

If any Christian woman have relatives or persons attached to her household who are widows

The church be charged

Holtzmann quotes an inscription in the chapel of the Villa Albani at Rome: "To the good Regina her daughter has erected this memorial: to the good Regina her widowed mother, who was a widow for sixty years and never burdened the church after she was the wife of one husband. She lived 80 years, 5 months, and 26 days."

For that rule well, see on καλῶς προΐστάμενον ruling well, 1 Timothy 3:4. The phrase is peculiar to the Pastorals. See on 1 Timothy 5:1.

Double honor (διπλῆς τιμῆς)

This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Matthew 27:6, Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20. Double, not in a strictly literal sense, but as πλείονα τιμὴν more honor, Hebrews 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both.

Those who labor (οἱ κοπιῶντες)

See on 1 Timothy 4:10. No special emphasis attaches to the word - hard toiling in comparison with those who do not toil. The meaning is, those who faithfully discharge the arduous duty of teaching. Comp. Hebrews 13:7.

In word and doctrine (ἐν λόγῳ καὶ διδασκαλίᾳ)

Better, word and teaching. Word is general, teaching special. In word signifies, in that class of functions where speech is concerned. The special emphasis (μάλιστα especially) shows the importance which was attached to teaching as an antidote of heresy.

Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holy Scriptures, Romans 1:2. Ἑτέρα γραφὴ another or a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ every Scripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9.

Thou shalt not muzzle (οὐ φιμώσεις)

In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12, and see on put to silence, Matthew 22:34. Also see on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9.

That treadeth out (ἀλοῶντα)

More correctly, while he is treading out. The verb only here and 1 Corinthians 9:9,1 Corinthians 9:10. Comp. ἅλων a threshing-floor, Matthew 3:12; Luke 3:17. An analogy to the O.T. injunction may be found in the laws giving to the Athenians by the mythical Triptolemus, one of which was, "Hurt not the laboring beast." Some one having violated this command by slaying a steer which was eating the sacred cake that lay upon the altar, - an expiation-feast, Bouphonia or Diipolta was instituted for the purpose of atoning for this offense, and continued to be celebrated in Athens. Aristophanes refers to it (Clouds, 985). A laboring ox was led to the altar of Zeus on the Acropolis, which was strewn with wheat and barley. As soon as the ox touched the grain, he was killed by a blow from an axe. The priest who struck the blow threw away the axe and fled. The flesh of the ox was then eaten, and the hide was stuffed and set before the plough. Then began the steer-trial before a judicial assembly in the Prytaneum, by which the axe was formally condemned to be thrown into the sea.

The laborer is worthy, etc.

A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ, it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35 he is represented as quoting "it is more blessed to give than to receive" as the words of Jesus. In 1 Corinthians 9, in the discussion of this passage from Deuteronomy, Paul adds (1 Corinthians 9:14) "even so hath the Lord ordained that they which preach the gospel should live of the gospel," which resembles the combination here. This last is the more probable explanation.

Neither word in Paul. For accusation see on John 5:45. It means a formal accusation before a tribunal. The compound verb παρὰ emphasizes the giver or transmitter of the thing received: to receive from another.

But (ἐκτὸς εἰ μὴ)

Except. A pleonastic formula, except in case. The formula in 1 Corinthians 14:5; 1 Corinthians 15:9.

Before (ἐπὶ)

Or on the authority of. On condition that two witnesses testify. The O.T. law on this point in Deuteronomy 19:15. Comp. Matthew 18:16; John 8:17; 2 Corinthians 13:1.

Referring to Elders, who, by reason of their public position (προεστῶτες), should receive public rebuke.

Rebuke (ἔλεγχε)

Comp. 2 Timothy 4:2; Titus 1:9, Titus 1:13; Titus 2:15. See on reproved, John 3:20.

Others (οἱ λοιποὶ)

More correctly, the rest. His fellow Elders.

May fear (φόβον ἔχωσιν)

May have fear, which is stronger than A.V.

In Paul 1 Thessalonians 4:6 only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy 2:14.

Elect angels (ἐκλεκτῶν ἀγγέλων)

The phrase N.T.o. The triad, God, Christ, the angels, only Luke 9:26. It is not necessary to suppose that a class of angels distinguished from the rest is meant. It may refer to all angels, as special objects of divine complacency. Comp. Tob. 8:15; Acts 10:22; Revelation 14:10.

Observe (φυλάξῃς)

Lit. guard. In the Pauline sense of keeping the law, Romans 2:26; Galatians 6:13.

Without preferring one before another (χερὶς προκρίματος)

A unique expression. Πρόκριμα prejudgment. N.T.o. olxx, oClass. Rend. without prejudice.

By partiality (κατὰ πρόσκλισιν)

N.T.o. olxx. According to its etymology, inclining toward. In later Greek of joining one party in preference to another. In Clement (ad 1 Corinthians 41. xlvii., l.) in the sense of factious preferences.

Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins.

Suddenly (ταχέως)

Better, hastily.

Neither be partaker of other men's sins (μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις)

Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them.

Keep thyself pure (σεαυτὸν ἁγνὸν τήρει)

Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9.