1Ti 5:11-15 | Barnes | STEP | Verse 11. But the younger widows refuse . That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness. For when they have begun to wax wanton against Christ . There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows" referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation was made. The word wanton then meant wandering or roving in gayety or sport; moving or flying loosely ; playing in the wind ; then, wandering from moral rectitude , licentious, dissolute, libidinous .--Webster. The Greek word here used, καταστρηνιαζω, occurs nowhere else in the New Testament. The word στρηνιαω --however, is used twice, and is in both cases translated lived deliciously , . The word is derived from στρηνος -- strenos -- (whence strenuous,) properly meaning rudeness , insolence, pride , and hence, revel, riot, luxury ; or from στρηνης, strenes the adjective,-- strong, stiff, hard, rough . The verb then means "to live strenuously, rudely," as in English, " to live hard ;" also to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous. See Passow and Robinson, Lex. The sense here is, that they would not be subordinate to the restraints implied in that situation; they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation. They will marry . It is clear from this that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted into that rank, as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favour of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world. (*) "refuse" "reject" (+) "wanton against Christ" "To grow weary of the restraint of Christ"

1 Timothy 5:11-15

Verse 11. But the younger widows refuse. That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.

For when they have begun to wax wanton against Christ. There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows" referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation was made. The word wanton then meant wandering or roving in gayety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous.--Webster. The Greek word here used, καταστρηνιαζω, occurs nowhere else in the New Testament. The word στρηνιαω --however, is used twice, and is in both cases translated lived deliciously, Rev 18:7,9. The word is derived from στρηνος --strenos-- (whence strenuous,) properly meaning rudeness, insolence, pride, and hence, revel, riot, luxury; or from στρηνης, strenes the adjective,--strong, stiff, hard, rough. The verb then means "to live strenuously, rudely," as in English, "to live hard;" also to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous. See Passow and Robinson, Lex. The sense here is, that they would not be subordinate to the restraints implied in that situation; they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.

They will marry. It is clear from this that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted into that rank, as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favour of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.

(*) "refuse" "reject" (+) "wanton against Christ" "To grow weary of the restraint of Christ" Verse 12. Having damnation. Or rather, having condemnation; or incurring guilt. This does not mean of necessity that they would lose their souls. See the phrase explained 1Cor 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself, 1Timm 5:14, or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed"--who were supported by the church, and who were intrusted with a certain degree of care over the more youthful females--and then should leave that situation. It might give occasion for scandal; it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married 1Timm 5:14, without having been thus admitted.

Because they have cast of their first faith. This does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faith, the deadness to the world, the simple dependence on God, 1Timm 5:5,) and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead to the world, and felt their sole dependence on God. But if, under the influence of these strong emotions, they were admitted to the "class of widows" in the church, there was no certainty that they would continue in this state of mind. Time would do much to modify their grief. There would be a reviving love of the world, and under the influence of this they would be disposed to enter into the married relation, and thus show that they had not the strong and simple faith which they had when the blow which made them widows fell heavily upon them.

(++) "damnation" "condemnation" Verse 13. And withal. In addition to the prospect that they may marry again, there are other disadvantages which might follow from such an arrangement, and other evils to be feared, which it is desirable to avoid.

They learn to be idle. That is, if supported by the church, and if without the settled principles which might be expected in those more aged and experienced, it may be feared that they will give themselves up to an indolent life. There would be a security in the age and established habits of those more advanced in life, which there could not be in their case. The apostle does not mean that widows are naturally disposed to be idle, but that in the situation referred to, there would be danger of it.

Wandering about from house to house. A natural consequence of supposing that they had nothing to do, and a practice not only profitless, but always attended with mischief.

Tattlers also. Literally, overflowing; then overflowing with talk--praters, triflers. They would learn all the news; become acquainted with the secrets of families; and of course indulge in much idle and improper conversation. Our word gossippers would accurately express the meaning here. The noun does not occur elsewhere in the New Testament. The verb occurs in 3Jn 10; rendered, prating against.

And busybodies. 2Thes 3:11. The word means, probably, working all round, over-doing, and then an intermeddler. Persons who have nothing to do of their own, commonly find employment by interesting themselves in the affairs of their neighbours. No one likes to be wholly idle; and if any one is not found doing what he ought to do, he will commonly be found engaged in doing what he ought not.

Speaking things which they ought not. Revealing the concerns of their neighbours; disclosing secrets; magnifying trifles, so as to exalt themselves into importance, as if they were intrusted with the secrets of others; inventing stories and tales of gossip, that they may magnify and maintain their own consequence in the community. No persons are commonly more dangerous to the peace of a neighbourhood, than those who have nothing to do.

(a) "not only idle" 2Thes 3:11 Verse 14. I will therefore. I give it as my opinion; or this is my counsel. 1Cor 7:6,10,40.

That the younger women marry. The word women is not expressed or necessarily implied in the original--νεωτερας--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 a 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 honourable. 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 heathen or the infidel.

To speak reproachfully. Marg., for their railing. That is, on account of a life which would do no honour to religion. In the performance of domestic duties, when fully employed, they would avoid the evils specified in 1Timm 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.

(1) "to speak reproachfully" "for their railing" Verse 15. For some are already turned aside after Satan. That is, some young widows. The meaning is, that in the respects above mentioned, 1Timm 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.