1 Timothy 5: Timothy 5:9-The First Two Qualifications That Widows Must Meet In Order To Receive Financial Support From The Church

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1 1 Timothy 5: Timothy 5:9-The First Two Qualifications That Widows Must Meet In Order To Receive Financial Support From The Church Review of 1 Timothy 5:3-8 In 1 Timothy 5:3-16, the apostle Paul instructs Timothy with regards to handling the problems with widows. This discussion is the most extensive of any group in the entire epistle. This indicates that this was a significant problem in the Ephesian Christian community and expresses urgency for this situation to be dealt with promptly and correctly. In this pericope, Paul identifies four different types of widows: (1) Real widows who are in need and have no relatives to support them financially and are at least sixty years of age and have lived a godly life (verses 3, 5, 9-10, 16b). (2) Widows who have relatives who can support them financially (verses 4, 8, 16a). (3) Widows who have a self-indulgent lifestyle (verses 6-7). (4) Young widows (verses 11-15). Paul teaches that only the first group is to be supported financially by the Ephesian Christian community. The relatives and the children of the second group were responsible to financially support this category of widows. The third group was not worthy of financial support. The fourth group was to remarry, not only so as to be supported by their husbands but to keep them occupied so that they do not become busybodies and gossips. The apostle did not want the church to waste its financial resources on people who were really not in need. Therefore, in 1 Timothy 5:3-16, the apostle Paul instructs Timothy as to which widows should be enrolled to receive benefits from the church and who should not. This is not an official order of widows because since this passage does address the duties of widows but rather simply the qualifications that must be met by widows in order for them to be supported by the church. This compassionate concern for widows is rooted in the teaching of the Old Testament, which of course reflects the Lord s concern for them (Exodus 22:22; Deuteronomy 10:18; 14:29; 24:17; Psalm 94:6; Isaiah 1:17; Malachi 3:5) and was adopted by the first century apostolic church (Acts 6:1; James 1:27). In fact, the office of deacon in the first century apostolic church came into existence to deal with the problem of the caring of widows in the Christian community (Acts 6:1-10). 1 Timothy 5:3-16, Paul is emphasizing the need for discernment in the sense that the church was not responsible to care for every widow but rather only those who had no family or relatives to support them and were thus truly alone William E. Wenstrom, Jr. Bible Ministries 1

2 1 Timothy 5:3 Continue making it your habit of honoring widows who are truly widows. (My translation) This verse begins a pericope that ends in 1 Timothy 5:16 and addresses the issue of which widows in the Ephesian Christian community who were eligible to receive financial as well as material aid from the church. It contains the figure of asyndeton in order to emphasize the prohibition in 1 Timothy 5:3 in the sense that he wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this command for the Christian community in Ephesus. Widows refers to a woman whose husband has died. Specifically, it refers to a special category of widows, namely those who are not receiving financial and material support from their children or relatives. It refers to those who are in need financially because they have no children or relatives to support them financially and are at least sixty years of age and have lived a godly life (verses 3, 5, 9-10, 16b). Continue making it your habit of honoring refers to providing for widows financially who have no children or relatives to support them as an expression of honoring them. Paul s statement in 1 Timothy 1:3 implies that Timothy was carrying out everything he wrote in this epistle including this command. Thus, this command here in 1 Timothy 5:3 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. It is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. Who are truly widows refers to those widows who meet the qualifications presented by Paul in this pericope making them eligible for financial aid from the church but does not deny that other widows are not in the normal sense of the word. The apostle Paul in 1 Timothy 5:4 teaches that a spiritual principle that the children and grandchildren of a widow must first learn to fulfill their financial obligations to her, which is pleasing in the sight of God. 1 Timothy 5:4 However, if and let us assume that it is true for the sake of argument that some widow does possess children or grandchildren and we are agree that there those who do, then they must first discipline themselves in making it their habit of receiving instruction in order to exercise godliness with their own family. Specifically, in order to fulfill obligations for the benefit of their parents/grandparents because this is, as an eternal spiritual truth pleasingly acceptable in the judgment of God the Father. (My translation) 1 Timothy 5:4 is an adversative clause that contrasts the Christian community in Ephesus providing for widows who do not have children or relatives to support them and not having to do so for those who do possess children or grandchildren William E. Wenstrom, Jr. Bible Ministries 2

3 This verse is divided into four parts. The first is the protasis of a first class condition. The protasis is: if and let us assume that it is true for the sake of argument that some widow does possess children or grandchildren and we are agree that there those who do. The second is the apodasis. The apodasis: then they must first discipline themselves in making it their habit of receiving instruction in order to exercise godliness with their own family. The third is connected to the second and is an epexegetical clause that explains in greater detail the second part. The epexegetical clause: Specifically, in order to fulfill obligations for the benefit of their parents/grandparents. The fourth is connected to the epexegetical clause and presents the reason for the epexegetical clause and thus the apodasis of the first class condition. The causal clause: because this is, as an eternal spiritual truth pleasingly acceptable in the judgment of God the Father. The first class conditional statement contains a spiritual principle that teaches that Christian children and grandchildren must discipline themselves in making it their habit of receiving instruction in order to exercise godliness with their own family. The protasis refers to no particular Christian widow. She is hypothetical. It is speaking of those widows who have children or grandchildren who can support them in contrast to those mentioned in verse 3 who do not have children or relatives to support them. Therefore, it refers to a Christian widow who does not qualify to receive financial aid from the Christian community in Ephesus. It is referring to a hypothetical Christian widow in order to teach a spiritual principle that is always applicable for Christians. Children is the noun teknon, which speaks of the offspring or children of no particular Christian widow or a hypothetical Christian widow. Grandchildren refers to the grandchildren of Christian widows. The apodasis indicates that Paul is commanding that the children and grandchildren of widows must be taught as to their responsibilities with respect to their mothers and grandmothers. It refers to the act of carefully communicating and instructing the children and grandchildren of widows in face to face manner with regard to their responsibilities to their mothers and grandmothers. This would involve teaching the implications of the commandment in Exodus 20:12 to honor one s father and mother. It is communicating the authoritative proclamation of God s will to Christian children and grandchildren with respect to their responsibilities to their mothers and grandmothers William E. Wenstrom, Jr. Bible Ministries 3

4 The apodasis teaches that children and grandchildren of Christian widows are to acquire information regarding their responsibilities to their mother and grandmother. It means that they are to receive instruction regarding the teaching of the Lord Jesus Christ. It means that they are to be furnished with knowledge of Christ through a systematic method of teaching. They were to be furnished with knowledge of the doctrines of Christ through the systematic method of teaching the Word of God. They were to be educated in the teachings of Christ with regards to a Christian s responsibilities to their mother and grandmother. They were to be trained in the doctrines of Christ through the systematic method of teaching of the Word of God. It indicates that they were to receive authoritative instructions from their pastor-teachers regarding their conduct as Christians. The apodasis indicates that as a general precept, Christian children and grandchildren must receive biblical instruction with regards to their responsibility to support financially their mother and grandmother. It denotes that they are to be characterized as receiving biblical instruction from their pastor-teachers with regards to their responsibility to financially aid their mother and grandmother. It does not say either that Christian children were receiving this instruction or not but simply is used to teach a spiritual principle. First is the adjective protos, which emphasizes that the importance that children and grandchildren of widows learn through instruction their duties financially to their mothers and grandmothers. It emphasizes that this instruction must first take place before they can exercise godliness in their own family or in other words, it must first take place before they can repay their mother and grandmother and thus please God. In order to exercise godliness with their own family is a purpose clause that teaches that the purpose of Christian children and grandchildren exercising godliness in their own families by providing for their financial needs of one s mother or grandmother is the purpose of their receiving instruction to do so. It refers to children and grandchildren of widows living the Christian way of life, which is experiencing eternal life by appropriating by faith the Spirit s teaching in the Word of God that the Christian is crucified, died, buried, raised and seated with Christ. By providing financially for their widowed mothers or grandmothers, they would be living the Christian way of life. It refers to conduct that honors God because it is based upon an accurate knowledge of His character, ways and will. Thus, by providing for their widowed mothers and grandmothers, Christian children would be honoring God because doing so is according to His will and is in obedience to His command to honor one s mother. This conduct expresses not only one s reverence for one s mother or grandmother but also expresses one s reverence for God and is thus an act of worshipping Him William E. Wenstrom, Jr. Bible Ministries 4

5 This purpose clause refers to the act of worshipping God by obeying His command to honor one s mother and is produced by the power of the Holy Spirit and is based upon an accurate knowledge of His character, will, and ways. It is based upon faith in His Word resulting in obedience to His commands and prohibitions by the power of the Holy Spirit. It is the act of worshipping God through one s conduct that is based upon knowledge of and faith in the Word of God resulting in obedience to God s Word, which reveals His character, ways and will. It refers to the act of worshipping God by obeying His command to honor one s mother, which is direct result of being instructed to do so. The attitude of the Christian must be based upon knowledge of and faith in God s Word. Thus, Paul emphasizes that Christian children and grandchildren must first learn about their responsibilities towards their widowed mothers and grandmothers before they can conduct themselves in a godly manner. This will result in conduct that is in obedience to God whose will is for them to provide for their widowed mothers and grandmothers. This conduct honors God and is an act of worshipping Him. This purpose clause refers to proper Christian conduct that is produced by the Holy Spirit as a result of exercising faith in the Word of God resulting in obedience to the Word of God. Therefore, it speaks of the Christian experiencing their sanctification and their deliverance from the sin nature, Satan and his cosmic system. It is conducting one s life according to God s Word, which reveals God s will, character and nature and ways. This clause indicates that by the power of the Holy Spirit the children and grandchildren of Christian widows are conducting themselves according to the Father s will by providing financially for them. This is the direct result of conforming their attitude to the will of the Father as a result of faith in the Spirit s teaching in the Word of God. The Christian s faith in the Word of God appropriates the power of the Holy Spirit resulting in conformity of their attitude and conduct to the will of the Father, which is revealed by the Spirit in the Word of God. This constitutes worshipping God. This purpose clause refers to appropriating by faith the Spirit s teaching in the Word of God that the Christian children and grandchildren are to provide for the financial needs of their mothers and grandmothers. This results in obedience to the command to honor one s mother. It also results in godly conduct that honors the Father and reflects His perfect norms and standards. Also, it manifests the character of Christ in the life of the believer as well as the omnipotence of God in that exercising faith in the Spirit s teaching that a Christian must provide financially for their mothers and grandmothers appropriates the omnipotence of God William E. Wenstrom, Jr. Bible Ministries 5

6 The epexegetical clause specifically, in order to fulfill obligations for the benefit of their parents/grandparents explains in greater detail what Paul means by his previous statement that children and grandchildren of widows are to exercise godliness with their own families. This clause refers to the children and grandchildren of widows fulfilling their financial obligations to their parents and grandparents. This would be an exercise of godliness towards one s own family. It refers to repaying one s widowed parents and grandparents in the sense of returning of the care and financial support received from them when they were children and young adults. It indicates that Christian children and grandchildren exercising godliness in their own families by fulfilling their financial obligations to their parents and grandparents is the purpose of Christian children and grandchildren receiving instruction to do so. The causal clause because this is, as an eternal spiritual truth pleasingly acceptable in the judgment of God the Father presents the reason why Paul wants the children and grandchildren of widows to fulfill their financial obligations to them. It indicates that fulfilling one s financial obligations to one s parents and grandparents is pleasing in view of its being acceptable to the Father since this is according to His will and an exercise of godliness and honors Him and expresses one s reverence for not only one s parents and grandparents but God the Father Himself. This clause is making the assertion that it is acceptable in the judgment of the Father for Christians to fulfill their financial obligations to their parents and grandparents. It is according to the will of the Father. The apostle Paul in 1 Timothy 5:5 presents three qualifications that identify a widow who is to be supported by the church financially. 1 Timothy 5:5 However, she who is truly a widow, specifically, she who is left alone possesses a confident expectation of blessing because of God the Father s promises. Also, she makes it her habit of persevering by means of specific detailed requests (for herself and others) as well as by means of reverential prayers during the night as well as during the day. (My translation) The apostle Paul in this verse presents three qualifications that identify a widow who is to be supported by the church financially. This verse stands in contrast with his statement in verse 4, which taught that the children and grandchildren of a Christian widow must learn through instruction their responsibilities to support financially their parents and grandparents. This would constitute exercising godliness with their own family and is pleasingly acceptable to the Father. Here in verse 5, Paul returns the subject of widows who truly are in need of financial support and presents three qualifications that identify to the church in Ephesus which type of widow is to be supported by the church financially. Therefore, the 2011 William E. Wenstrom, Jr. Bible Ministries 6

7 contrast is between those widows who have family members who can support them and those who do not and are thus qualified to receive financial aid from the church. She who is truly a widow refers to a widow who does not have children or relatives to support them financially and materially. She is a widow in the truest sense meaning that they meet the qualifications presented by Paul in this verse making them eligible for financial aid from the church. It does not however deny that others are widows in the normal sense of the word but rather it is used to signify those who qualify for the church s care. Specifically, she who is left alone presents the first qualification and is epexegetical meaning that it defines in detail a widow who is one in the truest sense in that she is qualified for financial support from the church. It is not describing a woman whose husband has died, though this is clearly implied but rather it is describing a widow who has no children or grandchildren or family members to support her financially. Possesses a confident expectation of blessing presents the second qualification and describes a true widow as one who confidently expects to receive Logistical grace blessing from God, i.e. His provision to meet one s daily needs (Matthew 6:25-34; Hebrews 13:5; cf. Deuteronomy 10:18; Proverbs 15:25; Luke 7:11-15; 8:1-8) and rewards for faithful service (1 Corinthians 3:11-15; 2 Corinthians 5:10; James 1:12; Revelation 2:7, 10, 17). It refers to her confident expectation of receiving God s daily provision and rewards for faithful service as a result of the past action of accepting by faith the Spirit s revelation from the Father that appears in the Word of God that the Father would provide for her daily needs and reward her for faithful service. In other words, she possesses a confident expectation that the Father would provide her daily needs and reward her for faithful service because she has accepted by faith the Spirit s revelation from the Father in the Word of God that would provide for her daily needs and reward her for faithful service. This revelation declared that they would be provided by God on a daily basis and would reward her for faithful service. Because of God the Father s promises indicates that a widow in the truest sense possesses a confident expectation of blessing because of the Father s promises. Also, she makes it her habit of persevering by means of specific detailed requests (for herself and others) as well as by means of reverential prayers during the night as well as during the day reveals the third and final qualification and expresses the fact that a true widow is one who perseveres in prayer for others despite of difficulties and hardships related to being a Christian widow William E. Wenstrom, Jr. Bible Ministries 7

8 By means of specific detailed requests refers to two essential elements of a productive prayer life, namely, petition and intercessory prayer. It refers to specific detailed requests offered up to the Father by a widow on behalf of herself. Thus, it speaks of petitions for one s own needs. It also refers to intercessory prayer on behalf of other Christians and non-believers. This prepositional phrase indicates that specific detailed requests, in the form of petitions and intercessory prayers, are the means by which a true widow perseveres. By means of reverential prayers refers to petitions offered up to the Father on behalf of one s self but from the perspective that it is an expression of worshipping God and dependence upon Him. Therefore, Paul is saying that one of the marks of a widow who is qualified to receive financial support from the church is a woman who preserves by means of worshipful prayers or reverential prayers. When the widow offers up petitions for herself, she is acknowledging to the Father her total and absolute dependence upon Him to meet her daily needs and is thus worshipping Him. Proseuche emphasizes her worshipful attitude toward the Father and expresses her dependence upon Him to meet her daily needs. This prepositional phrase indicates that reverential prayers offered up to the Father by a widow is the means by which she perseveres. During the night as well as during the day emphasizes the dedication and devotion of a true widow to praying for her own needs as well as others. Next, the apostle Paul in 1 Timothy 5:6 teaches that in contrast to the godly widow who is qualified to receive financial support from the church, the widow who possesses a self-indulgent lifestyle is spiritually dead even while she is physically alive. 1 Timothy 5:6 However, she who possesses a self-indulgent lifestyle is experiencing temporal spiritual death even though she is physically alive. (My translation) 1 Timothy 5:6 is an adversative clause that presents a contrast to the previous statement in verse 5, which lists three qualifications that identify not only a godly widow but one who is qualified to receive financial support from the Ephesian Christian community. In this verse Paul teaches that a widow in the truest sense who is qualified to receive financial support is one who has no children or grandchildren of family members to help her. The second qualification is that she possesses a confident expectation of blessing because of God the Father s promises to provide for her and reward her for faithful service to the body of Christ. The third is that she makes it her habit of persevering by means of specific detailed requests for herself and others as well as reverential prayers to the Father during the night and day. Verse 6 identifies a second type of widow who is not qualified to receive financial support from the church. If you recall, in verse 4, the first type of widow 2011 William E. Wenstrom, Jr. Bible Ministries 8

9 that is not qualified to receive financial aid from the church is the widow who has children and grandchildren who can help her. Paul taught that the children and grandchildren of a widow must first learn to discipline themselves in making it their habit of receiving instruction in the Word of God in order to exercise godliness with their own family. Specifically, they are to do this by fulfilling their financial obligations to their parents and grandparents because this is pleasing to the Father since it is according to His will as revealed in Exodus 20:12 and Ephesians 6:2. In verse 6, we have the second type of widow who is not to receive financial aid, namely, one who possesses a self-indulgent lifestyle as a result of habitually living according to the desires of her sin nature, which results in her habitually experiencing temporal spiritual death, i.e. loss of fellowship with God. Paul teaches that she might be physically alive but in reality she is experiencing temporal spiritual death and is out of fellowship with God. Therefore, the contrast in verses 5-6 is between the godly widow and the ungodly widow. The contrast is between a widow who is exercising faith in God s promises with the widow who is not. Or we can view this as a contrast between a widow who is exercising godliness with one who is not. Or, a contrast between who is obedient to God and one who is not, one who is in fellowship and one who is not. She who possesses a self-indulgent lifestyle is the verb spatalao, which speaks of a widow who is wealthy and lives an extravagant lifestyle with no concern for those in need in the church. Thus, the fact that she possesses wealth disqualifies her from receiving financial support from the church. It is pointing back to the type of woman mentioned in 1 Timothy 2:9, which the women in the Ephesian Christian community were not to imitate. Therefore, this verb refers to the wealthy Christian woman who uses her wealthy self-indulgently without any concern for those in need and less fortunate. She uses her money to dress ostentatiously spending her money on extravagant hairstyles and expensive clothing. This reflects her inward condition as one who is out of fellowship with God and living according to the lusts of her indwelling sin nature. It also reflects in inward condition of rejecting the Word of God because of unbelief since disobedience to God is the result of unbelief in His promises. She stands in direct contrast to the widow who possesses a confident expectation of blessing because of God s promises to provide for her and reward her for faithful service to the body of Christ. It speaks of a Christian widow who does not serve the body of Christ because of her self-indulgent lifestyle that is the result of living according to the lusts of her sin nature. This type of Christian widow is described in greater detail in 1 Timothy 5: Is experiencing temporal spiritual death is the verb thnesko, which refers to temporal spiritual death or in other words, being out of fellowship with God. It 2011 William E. Wenstrom, Jr. Bible Ministries 9

10 is used of a Christian widow who is out of fellowship with God as a result of indulging the desires of her sin nature. This results in her living a self-indulgent lifestyle with no regard for the needs of others less fortunate. Even though she is physically alive is used of the ungodly Christian widow s existence on planet earth in the temporal human body contaminated by the sin nature. This existence would involve the believer s thoughts, words, actions and decisions. It implies that the ungodly widow is experiencing temporal spiritual death in spite of the fact that she is physically alive. The apostle Paul in 1 Timothy 5:7 commands Timothy to continue making it his habit of commanding the things he related to him in 1 Timothy 5:3-6 in order that the widows in Ephesus may be irreproachable. 1 Timothy 5:7 Continue making it your habit of commanding these things as well in order that they will be irreproachable in character. (My translation) The command continue making it your habit of commanding these things is used with reference to Paul s teaching in 1 Timothy 5:3-6. Specifically, it refers to Paul s commands in verse 3 and in verse 4. Therefore, Paul wants Timothy to command the Ephesians to comply with his command in verse 3 to honor widows by supporting them financially who are qualified to receive financial support. It also means that Timothy is to command the Ephesians in verse 4 to instruct their children and grandchildren with regards to their responsibility to support their parents and grandparents (Exodus 20:12). In verse 5, he identifies a widow who is qualified to receive support and in verse 6, he identifies one who is not qualified. The former is godly and the latter is not. Therefore, these two verses are related to the first command in verse 3 since they help them to identify what widows the Ephesians should honor. Thus, these two verses aid the Ephesians in how they are to apply this command. This command implies that Paul has delegated authority to Timothy. It expresses the idea that Timothy is to stand before the Ephesian Christian community and officially and authoritatively communicate to them all that Paul taught in 1 Timothy 5:3-6. It used elsewhere by the apostle with respect to authoritative commands (1 Corinthians 7:10; cf. 11:17; 1 Thessalonians 4:10; cf. 4:2; 2 Thessalonians 3:4, 6, 10, 12; 1 Timothy 1:3). Paul s statement in 1 Timothy 1:3 implies that Timothy was carrying out everything he wrote in this epistle. In this passage, Paul urgently requested upon his departure for Macedonia that Timothy instruct certain men to stop teaching false doctrine. This indicates that the contents of this epistle are a reminder to Timothy of a conversation that he and Paul had before the latter left for Macedonia. Thus, this command here in 1 Timothy 5:7 is simply a reminder to Timothy to continue doing what they talked about before Paul left for Macedonia. Furthermore, Paul would not have delegated Timothy such a difficult task as the 2011 William E. Wenstrom, Jr. Bible Ministries 10

11 one in Ephesus unless he felt confident that his young delegate could carry out everything he required of him. Therefore, the present imperative is simply a reminder to Timothy to continue doing what Paul told him to do before he left for Macedonia. As well indicates that this command is in addition to the previous commands in this epistle that Timothy is to communicate to the Ephesian Christian community. The purpose clause in order that they will be irreproachable in character emphasizes the intention of the preceding command. It presents Paul s purpose for Timothy obeying his previous command to continue making it his habit of commanding the Ephesians to obey his commands in verses 3 and verse 4. It answers the question as to why? Paul wants Timothy to continue making it his habit of commanding the Ephesians to comply with his command in 1 Timothy 5:3 and 4. This purpose clause is referring to the entire Ephesian Christian community, which is indicated by the fact that the command that it is subordinated to is referring to Timothy passing along to the Ephesians his commands in verses 3 and 4. The first requires that the Ephesian Christian community honor widows who truly are qualified to receive financial support from them. Verses 5 and 6 help the Ephesians to identify which widows they were to honor and the ones they were not to support. The command in verse 4 is for the Ephesian Christian community to instruct their children and grandchildren with regards to their financial responsibility to their parents and grandparents, which would enable these children and grandchildren to exercise godliness with their own families, i.e. support their parents and grandparents. Therefore, based upon this, it is clear that this purpose clause is referring to the entire Christian community in Ephesus since the two commands in verses 3 and 4 are addressed to the entire community. The entire community is required to honor widows who are truly in need and to instruct their children and grandchildren with regards to their responsibility to support their parents and grandparents financially. Irreproachable in character indicates that obedience to Paul s two commands in verses 3 and 4 that Timothy is to continue commanding the Ephesians will result in the Ephesians affording nothing that the unsaved could use as a basis for accusation against them and thus Christianity itself. It would impossible for the unsaved to bring any charge of wrongdoing against them and Christianity such as could stand impartial examination if they obey Paul s commands in verses 3 and 4. 1 Timothy 5:8 However, if and let us assume that it is true for the sake of argument that someone absolutely does not provide for his own and especially the immediate family and we are agree that there are some who don t, then he 2011 William E. Wenstrom, Jr. Bible Ministries 11

12 himself is rejecting the Christian faith. Also, he, as an eternal spiritual truth does exist in the state of being worse than an unbeliever. (My translation) 1 Timothy 5:8 is an adversative clause that contains a first class conditional statement. This verse stands in contrast with verse 7 and the goal of the Ephesian Christian community being irreproachable in character before the unsaved. In this verse, Paul uses a first class conditional statement in order to teach a spiritual principle that a Christian must provide financially for his own family and to not do so is to reject the Christian faith and is worse than an unbeliever. This would bring reproach on them before the unbeliever and discredit the cause of Christ in Ephesus. Therefore, the contrast between verses 7 and 8 is that of the Ephesian Christian community being irreproachable as a result of obeying his commands in verses 3 and 4 with that of their bringing reproach upon themselves and the cause of Christ as a result of disobeying these commands and instructions which identify a widow who is to be supported and one that is not to be. 1 Timothy 5:8 is divided into two sections: (1) protasis: if and let us assume that it is true for the sake of argument that someone absolutely does not provide for his own and especially the immediate family and we are agree that there are some who don t. (2) apodasis: then he himself is rejecting the Christian faith. Also, he, as an eternal spiritual truth does exist in the state of being worse than an unbeliever. The audience would respond to the protasis that there were Christians who were not taking care of their parents and grandparents who were in financial need. That this was going on is indicated by the fact that the church in Ephesus was suffering from poor leadership from many of their pastors who were in apostasy as noted in chapter one. They were seduced by the Judaizers false doctrine, which was described in 1 Timothy 4:1-5. This poor leadership not only resulted in ungodly conduct among these apostate pastors but also among those who obeyed their false doctrine. Furthermore, the Pharisees, from whom the Judaizers originate, were condemned by the Lord Jesus Christ in Mark 7 for rejecting the commandment to honor their father and mother so as to obey the commandments of men. Paul wrote Timothy to stop certain unidentified pastors in Ephesus from teaching false doctrine, which was the result of these apostate pastors being seduced away from the gospel by the false doctrine of the Judaizers. Consequently, this led astray many Christians resulting in ungodly conduct. Thus, the occasion of the epistle suggests strongly that many Christians in Ephesus were guilty of not taking care of their parents or grandparents financially and as a result were burdening the church. This was the result of being exposed to false doctrine that was being taught by certain unidentified pastors in Ephesus who were seduced by the false doctrine of the Judaizers and thus had rejected the Christian faith William E. Wenstrom, Jr. Bible Ministries 12

13 Someone is the indefinite pronoun tis, which refers to a member of the body of Christ without further identification. Absolutely does not provide emphatically negates any idea of a Christian providing for financially those who are widows in one s own extended family (grandparents) and immediate family (parents). It indicates that a hypothetical Christian absolutely does not provide financially for those who are widows in his immediate and extended family. It indicates that Paul is referring to a hypothetical Christian in order to teach a spiritual principle that is always applicable for all Christians. His own refers to a Christian s extended family and corresponds to ekgonos, grandchildren in 1 Timothy 5:4. Especially the immediate family is used to single out those who are members of a Christian s immediate family, i.e. parents. It is emphasizing the Christian s responsibility to care for his own mother who is a widow. He himself is rejecting the Christian faith refers to the Christian refusing to obey the teaching of the Lord and the apostles, which constitutes the New Testament. It speaks of the Christian refusing to obey Christian doctrine, which requires honoring one s own parents, by not supporting them financially when they are in need. He, as an eternal spiritual truth does exist in the state of being worse than an unbeliever expresses a spiritual axiom. It is used to describe the severity of the Christian s rejection of the Word of God and in particular their rejection of the command to honor one s father and mother by not providing for those widows in his immediate and extended family that are in need of financial aid. It implies that the unbeliever is characterized as taking care of the widows in their families when they are in need. The Enrollment of Widows Truly in Need The apostle Paul in 1 Timothy 5:9-10 presents three qualifications that widows must meet in order to receive financial support from the church at Ephesus. In verse 9, he lists two and the third and final qualification is presented by Paul in verse 10, which he then elaborates further on, defining what he means by this qualification. 1 Timothy 5:3 Honor widows who are widows indeed; 4 but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. 5 Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. 6 But she who gives herself to wanton pleasure is dead 2011 William E. Wenstrom, Jr. Bible Ministries 13

14 even while she lives. 7 Prescribe these things as well, so that they may be above reproach. 8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever. 9 A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, 10 having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints feet, if she has assisted those in distress, and if she has devoted herself to every good work. (NASU) A widow is to be put on the list is composed of the nominative feminine singular form of the noun chera (χήρα) (hear-dah), widow and this is followed by the third person singular present passive imperative form of the verb katalego (καταλέγω) (kahtah-laygo), is to be put on the list. Asyndeton Paul is employing the figure of asyndeton, which emphasizes the importance of this command for the Christian community in Ephesus. Chera As was the case in 1 Timothy 5:3, 4 and 5 the noun chera in 1 Timothy 5:9 means widow referring to a woman whose husband has died. However, this time the context does not indicate whether the word refers to a widow who is qualified to receive financial aid or not. Rather, the word is used in a generic sense and speaks of any widow without further identification as to whether or not she is qualified to receive aid from the church. This is indicated by the fact that the word is used in relation to a list of three qualifications that serve as conditions that must be met in order for a widow to receive support. The word functions as a nominative subject meaning that it is receiving the action of the passive verb katalego. We will translate chera, a widow. Katalego This word is a compound word composed of the preposition kata, down and lego, to say tell, thus it literally means to lay down or lay out words. It has a variety of meanings in classical Greek such to tell at length, recount, repeat, recite, reckon or to enumerate, to draw up a list. Thus, it can convey the meaning of to enroll or to enlist. It was used of the enlistment of solders (BAGD, 413). The term occurs only twice in the Septuagint (Deuteronomy 19:16; 2 Maccabees 7:30) and only once in the New Testament William E. Wenstrom, Jr. Bible Ministries 14

15 Here in 1 Timothy 5:9, the verb katalego means to enroll a person as a member of a group- to put one s name on a list, to enter someone on a list (Louw and Nida 33.44). It refers to enrolling or putting on a list those widows who meet the three qualifications here in verses This verb does not imply or indicate that the church in Ephesus in the first century under Paul s authority had an order of widows. This formal relationship was found in later centuries in the church. However, the word simply means that the widow was to enter into a much less formal relationship with the church. The context indicates that this relationship involved the church supporting her financially because she had no children or grandchildren to support them. The NET Bible has the following note, This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of true widows who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, for discussion. The present imperative form of the verb katalego is a customary present imperative whose force is that a widow must continue to be put on the list if they meet the three qualifications in verses It is a command for action to be continued, action that may or may not have already been going on. It is often a character building command to the effect of make this your habit, train yourself in this, discipline yourself. This is the use of the present imperative in general precepts. The present imperative of katalego means that a widow must continue to be put on the list if they meet the three qualifications listed in verses The passive voice means that the subject receives the action of the verb from either an expressed or unexpressed agency. Here the subject is the widows in the Ephesian Christian community without reference to whether they are qualified to receive financial aid or not. The agency is expressed and is Timothy. Therefore, the passive voice denotes that those widows who meet the three qualifications listed in verses 9-10 are to be acted upon by Timothy and the church at Ephesus in the sense that they are to receive financial aid from the church. We will translate katalego, must continue to be put on the list. First Qualification 1 Timothy 5:9 A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man. (NASU) 2011 William E. Wenstrom, Jr. Bible Ministries 15

16 Only if she is not less than sixty years old is composed of the negative particle me (µή) (me), not which is followed by the nominative neuter singular form of the adjective elasson (ἐλάσσων) (ehlass-own), less and then we have the genitive neuter plural form of the noun etos (ἒτος) (ehtoce), year followed by the cardinal number hexekonta (ἑξήκοντα) (ehex-ee-kone-dah), sixty and this followed by the nominative feminine singular perfect active participle form of the verb ginomai (γίνοµαι) (yee-no-meh), only if she is. µὴ γεγονυῖα The verb ginomai means, to be shown or demonstrated as possessing a certain characteristic. The characteristic is identified as being sixty years of age. The negative particle me is negating the meaning of this verb indicating that it is denying any idea of a widow being put on a list of those who are to receive financial support from the church if she is less than sixty years of age. Therefore, these two words denote a widow who is demonstrated as not being less than sixty years of age. The perfect tense of the verb is an intensive perfect used to emphasize the results or present state produced by a past action. Here the present state is a widow being no less than sixty years of age and the past action is the day she became sixty years of age. Consequently, it should be rendered with a present tense form. The active voice is stative indicating that the subject exists in the state indicated by the verb. This indicates that a widow exists in the state of being no less than sixty years of age. The participle form of the verb is a conditional participle which implies a condition on which the fulfillment of the idea indicated by the main verb depends. Here the fulfillment of the idea indicated by the main verb katalego is placing on a list those widows who are truly in need of financial support. The condition implied by the verb is that of a widow being no less than sixty years of age. Therefore, the conditional participle denotes that she can be put on a list to receive financial support from the church if she is no less than sixty years of age. Therefore, we will translate µὴ γεγονυῖα, if she can be demonstrated as not being. Elasson This adjective is used in the neuter form as an adverb and means less. It refers to a widow whose age is less than sixty years of age. It is used as a comparative adverb meaning that it is expressing comparison or degree with reference to the age of sixty. The word is modifying the verb ginomai, whose meaning is negated 2011 William E. Wenstrom, Jr. Bible Ministries 16

17 by the negative particle me, not. Therefore, as a comparative adverb, elasson is expressing degree with reference to not being less than sixty years of age. ἐτῶν ἑξήκοντα The noun etos refers to a unit of time involving a complete cycle of seasons and is in the plural here meaning years. The cardinal number hexekonta is describing or qualifying the plural noun etos, years and means, sixty. Together, these two words denote the age of sixty. The noun etos is a comparative genitive used to indicate a comparison between those widows who are sixty and those who are under this age. Therefore, we will translate the expression ἐτῶν ἑξήκοντα, than sixty years of age. The Significance of Sixty Years of Age In the ancient world, in the first century, the age of sixty was the recognized age of someone who was considered old whether a woman or a man. Plato taught that sixty was the age for men and women to become priests and priestesses in his ideal state (Laws, page 759D). Lock writes that it was regarded by Orientals as the time for retiring from the world for quiet contemplation. (page 59, citing Ramsay, Exp [1910]; page 439). Paul seems to have in mind Leviticus 27:7, which sets sixty of age as elderly. Chuck Swindoll writes, According to the Mishnah, a Jewish document compiled around A.D. 200 recording rabbinic tradition, the age of sixty marked the official beginning of old age at which a man could be considered an elder (Mishnah Avot 5:24; cited by Swindoll, Charles R., Swindoll s New Testament Insights: Insights on 1 and 2 Timothy, Titus; pages ; Zondervan; 2010) In Paul s day, sixty would be the age at which remarriage becomes less likely as a general rule (Knight, page 223; cf. 1 Timothy 5:11-12). Luke Timothy Johnson writes that sixty was certainly a much more advanced age for a woman in the first century than in the twenty-first century. By setting this limit, Paul automatically accomplishes two things: he eliminates widows of a marriageable age and childbearing age, and he severely diminishes the number of those for whom the ekklesia is financially responsible-not to mention the number of years for which it would thus be responsible! (Johnson, Luke Timothy, The First and Second Letters to Timothy: A New Translation with Introduction and Commentary; page 264; The Anchor Yale Bible; Yale University Press, New Haven and London, 2001) Paul stipulates the age of sixty because he does not want to exclude or discourage remarriage as the normal, natural course that a widow might follow William E. Wenstrom, Jr. Bible Ministries 17

18 (Knight, George W. III, The Pastoral Epistles: A Commentary on the Greek Text; page 223; William B. Eerdmans Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., The Paternoster Press; Bletchley) Towner writes The age stipulation is probably designed to trim the numbers significantly on what was perhaps a bulging widow roster. On the one hand,, in this way widows of remarriageable age and vitality were eliminated. On the other hand, in the first century when life expectancy was far shorter than that of the modern West, the number of women in this genuine elderly age in a small Christian congregation would not have been large. In any case, sixty years of age would represent a stage of life in which typically they would rely on others to meet their material needs. The age itself was regarded as venerable, but the added requirements show that age itself is not the only factor in enrollment. (Towner, Philip H., The Letters to Timothy and Titus; page 346; William B. Eerdmans Publishing Company; Grand Rapids, MI, 2006) Asyndeton Paul is employing the figure of asyndeton, which means that he is not using a connective word between the first qualification and the second. This is to emphasize the qualification in the sense that Paul wants Timothy to dwell upon it and obey it. This figure emphasizes the importance of this qualification for the Christian community in Ephesus. Second Qualification 1 Timothy 5:9 A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man. (NASU) Having been the wife of one man is composed of the genitive masculine singular form of the adjective heis (εἷς) (eece), one and its modifying the genitive masculine singular form of the aner (ἀνήρ) (ah-near-deh), of man and this is followed by the nominative feminine singular form of the noun gune (γυνή) (yee-nee), wife. The noun aner means man and refers to a male as opposed to a female. The noun gune denotes a wife. The cardinal number heis functions as an adjective modifying the noun gune, wife and means one in contrast to more than one. This word indicates that a widow must be a one man woman. The noun aner functions as an attributive genitive meaning that it specifies an attribute or innate quality of the head noun gune. It is similar to a simple adjective in its semantic force but more emphatic. It expresses quality like an adjective but with more sharpness and distinctness. Thus, this construction emphasizes that a 2011 William E. Wenstrom, Jr. Bible Ministries 18