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 “Do not admit a charge against an elder except on the evidence of two or three witnesses.” (1 Timothy 5:19 (ESV)

The pastor sat uncomfortably in the large church classroom surrounded by the church elders. The mood was not jovial but somber. The reason for the quiet atmosphere was because of the couple sitting opposite the minister.

Their baseless accusations against him, and his wife, stung with the pain of betrayal. The couple were not strangers to him. He and his wife had been in their home, they in theirs. They once served together in close, mutual fellowship. They now sat a few feet apart, but the distance felt like miles. The elder board were stuck in the middle not sure what to do and when to do it.

Pastor Tom Ascol writes, “It is estimated that in the United States over fifteen hundred ministers are dismissed from their positions each month. In some denominations it is almost epidemic.”

“The relationship between churches and pastors is vitally important because Christ has ordained that His sheep are cared for by qualified, called, and equipped under shepherds. The dissolution of that relationship should never be regarded lightly or pursued haphazardly.”

Untold harm has been done to the reputation of Christ’s kingdom by the improper firing of pastors. Yet there are, sadly, occasions when such a step should be taken for the glory of God and the welfare of the church. When faced with this course of action, however, a church is not free simply to ignore biblical teachings while taking the path of expediency.”

What guidelines does Scripture provide church elders when a pastor faces criticism and personal attacks? Today’s text provides church leaders with some discernment and direction.

The context of today’s text refers to accusations against a church elder; perhaps a pastor. The word admit (παραδέχου; paradechou) means to accept or receive. A charge (κατηγορίαν; kategorian) refers to an accusation of wrongdoing. Church elders are not to accept any and all accusations against an elder.

The Apostle Paul then provides an exception clause. Any and all accusation of improper behavior, or unbiblical preaching and teaching, should be verified with evidence provided by at least two or three witnesses.

“Greek culture also recognized the value of witnesses for legal decisions, but the testimony of two or three was one of the most crucial requirements of Jewish law (based on Deut 17:6; 19:15). For Paul, it is the other side of being “above reproach” (I Tim. 3:2): accusations must be properly examined and not uncritically accepted, explains commentator Craig Keener.^[1]

Dr. William Hendriksen writes, “An accusation against an elder must be upon—that is, must be based upon the oral testimony of—two or three witnesses. Note that though of old any Israelite was safeguarded against indictment and sentencing unless two or three reliable witnesses testified against him (cf. Deut. 17:6; cf. Num. 35:30; John 5:31; 8:14), here (1 Tim. 5:19) presbyters are safeguarded even against having to answer a charge (cf. Ex. 23:1 in LXX), unless it be at once supported by two or three witnesses. Lacking such support, the accusation must not even be taken up or entertained. The reputation of the elder must not be unnecessarily damaged, and his work must not suffer unnecessary interruption.”^[2]

The pastor referred to in today’s devotional introduction was unjustly accused by the collusion of one married couple. The elders unbiblically placed the pastor, and his family, on an enforced sabbatical. The elders demanded professional counseling be required before the pastor could return, if possible, to the church and his responsibilities. The minister and his family were isolated and felt alone. No one reached out to them, except for a few individuals. However, the faithful presence of the Lord was their ever guide and stay.  

“Do not admit a charge against an elder except on the evidence of two or three witnesses” (v. 19). There is a wrong way and a right way to handle accusations against a pastor. No pastor should ever be dismissed based on rumor and innuendo. In fact, if Paul’s prohibition is heeded, then no unsubstantiated accusation against a minister should even be accepted,” concludes Pastor Ascol.

May the Lord’s truth and grace be found here. Take time today to pray for, and encourage, your pastor.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 5:19.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 182.

¹⁷ “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. ¹⁸ For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” (1 Timothy 5:17–18 (ESV)

The church is to honor biblical widows (I Tim. 5:9-16). The church is also to honor biblical elders (I Tim. 3:1-7). These are men who rule the church well. To rule (προεστῶτες; proestotes) means to lead, to guide and to manage. To do so well (καλῶς; kalos) refers to excellence, rightness, and goodness. See I Peter 5:1-4.

The Apostle Paul wrote double honor concerned an honorarium or weekly financial compensation for elders. This is certainly applicable to elders who labor in preaching and teaching. To labor (orκοπιῶντες; kopiontes) means to presently, actively and collectively work hard in preaching and teaching. Preaching (λόγῳ; logo) means to proclaim God’s Word. Teaching (διδασκαλίᾳ; didaskalia) means to instruct from God’s Word.

Paul then quoted from Deuteronomy 25:4: “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” Whether it be a beast of burden or a common laborer, both deserve (Ἄξιος; Axios) and are worthy of compensation of comparative value.

“Paul argues his case both from the Old Testament (Deut 25:4) and from the sayings of Jesus (cf. Lk 10:7). Citations from authoritative or classical texts were used to prove one’s point not only in Jewish but also in other Greco-Roman literature,” explains commentator Craig Keener.”.^[1]

“To support his point—that elders should be paid, and certain ones paid double—Paul quoted two Scripture passages: (1) Do not muzzle the ox while it is treading out the grain (Deut. 25:4; cf. also 1 Cor. 9:9). (2) The worker deserves his wages probably refers to passages such as Leviticus 19:13 and Deuteronomy 24:15, or perhaps to the teaching of the Lord Jesus Himself (cf. Matt. 10:10; Luke 10:7). Though Paul reserved the right not to receive support from a congregation (cf. 1 Cor. 9:15–23; 1 Thes. 2:9), he clearly believed and repeatedly taught that a congregation did not have the right not to offer it (cf. Gal. 6:6; 1 Cor. 9:14).”^[2]

May each and every local church provide double honor to their elder(s) who labor in preaching and teaching. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 1 Ti 5:18.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 744.

¹⁷ “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. ¹⁸ For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” (1 Timothy 5:17–18 (ESV)

The church is to honor biblical widows (I Tim. 5:9-16). The church is also to honor biblical elders (I Tim. 3:1-7). These are men who rule the church well. To rule (προεστῶτες; proestotes) means to lead, to guide and to manage. To do so well (καλῶς; kalos) refers to excellence, rightness, and goodness. See I Peter 5:1-4.

The noun elders (πρεσβύτεροι; presbyteroi) is plural. In this context, it is not referring to older men but rather to a plurality of godly, spiritual men of biblical character, knowledge, and maturity. These are they who are to lead a church. These men are considered worthy (ἀξιούσθωσαν; axiousthosan) of double honor (διπλῆς τιμῆς; diples times) meaning to regard as valuable, honorable and respectable.

Double honor many also refer to an honorarium or weekly financial compensation. This is certainly applicable to elders who labor in preaching and teaching. To labor (orκοπιῶντες; kopiontes) means to presently, actively and collectively work hard in preaching and teaching. Preaching (λόγῳ; logo) means to proclaim God’s Word. Teaching (διδασκαλίᾳ; didaskalia) means to instruct from God’s Word.

Dr. William Hendriksen writes, “It is worthy of note that Timothy is here instructed to see to it that “the excellently ruling elders” (thus literally) are honored by the congregation. The apostle must have been aware of the fact that in many cases church-members are apt to forget this. They are prone to believe that the overseers are living on Easy Street, “especially those who labor in preaching and teaching,” or that if any honor is to be bestowed it should be by means of the funeral-sermon! Is it surprising that so many ministers suffer nervous breakdowns? And that among them there are several who were doing their work conscientiously?”^[1]  

“The words “especially those who labor in preaching (literally in word) and teaching” show that already in Paul’s days a distinction began to be made between those whom today we call “ministers” and those whom we still call “elders.” All rule, and to a certain extent all teach, but some (in addition to ruling) labor in preaching (expounding the Word to the assembled congregation), and teaching (imparting instruction to the youth, to enquirers, and to all who stand in need of it). They specialize in it, working hard at it. It requires much of their time and effort: preaching, teaching, and preparing for it.” ^[2]

“The elders (presbyteroi) refer here, not merely to elderly men (cf. v. 1), but to those who occupy official positions of leadership in the church (cf. 3:1–7; Titus 1:5–9; Acts 20:17–38). The task of the elders is to direct the affairs of the church. Elders have the oversight of the affairs of the congregation, with the deacons providing their helpful support wherever appropriate. For their oversight all elders received a stipend; but those who excelled in this ministry of leadership were to be considered worthy of double honor, or twice the remuneration as the rest. Especially was this true of those who labored in preaching and teaching. While the leadership needs of a congregation extend far beyond the preaching and teaching of the truth, these are at the core of the ministry and are perhaps most important, which should be reflected by the double value given them by the congregation.^[3]

May each and every local church provide double honor to their elder(s) who labor in preaching and teaching. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 179–180.

^[2] Ibid., 180.

^[3] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 744.

¹ The heavens declare the glory of God, and the sky above proclaims his handiwork. ² Day to day pours out speech, and night to night reveals knowledge. (Psalm 19:1–2 (ESV)

Not only is there evidence for God’s existence from biblical revelation but there are also the philosophical arguments supporting the concept of God’s existence. Admittedly, these arguments may not convince those antagonistic to the Christian faith of its validity. However, they do provide a thought-provoking response to those who contend that Christianity does not contain any assemblage of reasoning or logical thought. 

What then are the philosophical arguments for God’s existence? They include the ontological argument, the cosmological argument, the teleological argument, the moral argument, the anthropological argument, the religious experience argument and the argument from the existence of miracles: most notably Jesus Christ’s resurrection from the dead.

The Moral Argument is the argument from the existence or nature of morality to the existence of God. Two forms of moral arguments are distinguished: formal and perfectionist.

The Formal Moral Argument takes the form of morality to imply that it has a divine origin: morality consists of an ultimately authoritative set of commands. Where can these commands have come from but from a commander that has ultimate authority?

The Perfectionist Moral Argument sets up a problem: how can it be that morality requires perfection of us, that morality cannot require of us more than we can give, but that we cannot be perfect? The only way to resolve this paradox, the argument suggests, is to conceive the existence of God. The Bible sets forth this truth in succinctly in Micah 6:6-8:

With what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:6-8, ESV)

The Moral Argument is unconsciously set forth by the “so-called” mainstream media each and every time a random shooting occurs at a school or other social setting. Especially when children are victims of violence, media commentators will state that the actions of the perpetrator were evil. The question then is how can anything be called evil if there is no contrasting standard which we recognize as the ultimate good, right or non-evil?

In order to call anything evil implies a righteous standard by which any act can be defined as evil. The righteous standard which defines, and is in contrast to evil, is God and His righteousness. Therefore, whenever society calls something good or evil, it implies an objective standard which can define something as either good or evil. This inherent sense of right and wrong comes from God. Scripture sets forth this truth.

Then Pharaoh sent and called Moses and Aaron and said to them, “This time I have sinned; the Lord is in the right, and I and my people are in the wrong.” (Exodus 9:27 ESV)

Then the princes of Israel and the king humbled themselves and said, “The LORD is righteous. (2 Chronicles 12:6 ESV)

The LORD judges the peoples; judge me, O LORD, according to my righteousness and according to the integrity that is in me. Oh, let the evil of the wicked come to an end, and may you establish the righteous—you who test the minds and hearts, O righteous God! My shield is with God, who saves the upright in heart. God is a righteous judge, and a God who feels indignation every day. (Psalm 7:8-11 ESV)

Gracious is the Lord, and righteous; our God is merciful. (Psalm 116:5 ESV)

The LORD is righteous; he has cut the cords of the wicked. (Psalm 129:4 ESV)

The LORD is righteous in all his ways and kind in all his works. (Psalm 145:17 ESV).

The LORD is in the right, for I have rebelled against his word; but hear, all you peoples, and see my suffering; my young women and my young men have gone into captivity. (Lamentations 1:18 ESV)

To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you. (Daniel 9:7 ESV)

Therefore the LORD has kept ready the calamity and has brought it upon us, for the LORD our God is righteous in all the works that he has done, and we have not obeyed his voice. (Daniel 9:14 ESV)

Pray for nations which have cast off the moral righteousness of God for the immoral unrighteousness of sin.

Soli deo Gloria!

¹⁶”If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.” (1 Timothy 5:16 (ESV)

The following excerpt is by Dr. and Pastor J. Ligon Duncan. It is entitled Caring for the Church. He preached this message September 29, 2004.

The Christian life is never a
matter of merely taking, getting or receiving — it is a display of giving.

Finally, look at verses nine to sixteen. Here Paul
makes it clear…it’s fascinating…hat those who are supported by the church
are to give back to the church’s ministry. And at the same time, he makes it
clear that those who minister alongside the elders and the deacons of the church
are to be held to the highest standards of Christian living. You see, the
Christian life is never a matter of merely taking or giving, or receiving; it is
always a display of giving, even if we have very little, materially speaking, to
give.

He speaks in verse nine of a widow being put on “the
list.” Now, what in the world does that mean? Well, it’s clear from this
passage that “the list” involves a widow who is in the situation of material
need described in verses three through eight. She is a widow indeed. She has no
one else to care for her. But this widow indeed is also one who performs
spiritual and charitable functions for the church. In other words, she assists
the deacons and the elders in the ministry of the church. She’s over sixty
years old. She pledges herself that she will serve the church for the rest of
her life, and she will assist in the ways that the church deems best. She will
be an intercessor for the church. She will pray. She will give counsel to
younger women. She will visit the sick. She will prepare women for baptism and
communion. She will give guidance and direction to other widows and orphans
supported by the church. She will serve in all these ways.

Isn’t it interesting…this woman, who has had no
means for material support of herself, is supported by the church. And yet, she
is viewed as a person who has something to give back to the church. She’s not
simply the recipient of welfare. She, in receiving the outpouring of the
church’s support for her in time of need, will turn around and do what? Give
back to the church, of herself.

And so, in this passage Paul establishes a
principle that the Christian life is never merely a matter of receiving, of
taking, of getting; but it always entails giving back that which we have
received. Paul gives some strict warnings about putting younger widows on this
list. You can see the obvious difficulties of a younger woman making a pledge
to serve the church in exchange for the church’s support of her in her time of
need, and then deciding later on that she’d rather re-marry. And so, Paul gives
again the very practical, common-sensical advice: “Younger widows, don’t make
this pledge. Instead, re-marry. Have a family. Be involved in the normal
trends and stations of life. Don’t make this extraordinary commitment to the
church.”

Again, do you see the wisdom of Paul here? Paul
isn’t just looking to fill a slot of ministry. He’s always thinking about the
well-being of those who are ministering. And so, he says to the younger widows,
‘Don’t do this to yourself. If God be pleased, re-marry, and you go ahead and
have a family and a life that would have been normal.’

And he says, of course, that those who are
going to serve on the widows list must not simply be widows in need, but they
must be those who have practiced hospitality, who reared children and rendered
service to traveling ministers, and assisted the afflicted, and been devoted to
every kind of good work. So those who are going to serve the church are going
to meet qualifications.

How wise this is. In our day and time, we tend to
think of volunteers in terms of what they have to offer to us, and apart from
their character. And Paul says look at the character of all those who are
volunteering in the church, and unless they meet these marks of character, don’t
allow them to minister.

And secondly, care about them. Don’t just use them.Care about their station in life. If this is a younger widow, don’t let her
do this to herself. Let her have the opportunity to re-marry, and to serve in
the normal courses of life. Paul’s words of wisdom give us principles for how we
ought to operate today. And as we operate in these ways, we manifest the
tangible love of Christ for His people to a watching world.

Let’s pray.

Our heavenly Father, You have promised that You
will provide for us in time of need. And in this passage, You have shown how the
church itself is to show Your provision. When we provide for one another in
time of need, we show that You are indeed the Lord who provides. We pray,
heavenly Father, that as a congregation we would become more tangibly loving in
this way; that everyone in this community would say ‘Look how they care for one
another. Look how they look out for one another in times of need, and even of
destitution.’ We pray as well that we would show this same kind of love
increasingly towards many other Christians in this community, and that the
Christian churches of Jackson would become this kind of local church; that we
would manifest the love of Christ actually and really, in ways that one can
sense not only in the hearts of those who are around them, but can see in their
deeds. We pray, O God, that You would change us to be like this through the
workings of Your Holy Spirit. We ask it in Jesus’ name. Amen.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶”If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.” (1 Timothy 5:16 (ESV)

The following excerpt is by Dr. and Pastor J. Ligon Duncan. It is entitled Caring for the Church. He preached this message September 29, 2004.

First of all, a “widow indeed” for Paul is a woman
who truly, having been widowed, has no one else to help her in life. She has
no children who are there, part of that congregation who will care for her in
her time of need. She has no brothers or sisters in that congregation who will
care for her. She has predeceased her parents. Her parents are not there in
that congregation to help her. That is, she has no family relations to come and
be her safety net in a time of particular vulnerability, and so she is a person
who is truly alone. She’s not a person who has several children who are there
and are perfectly capable of caring for her. She is a person who is truly alone.

And notice also, she is a person who has truly
manifested her commitment to Jesus Christ in the life of this congregation.
This is not someone who is living a profligate life; this is not someone who
professes to be a believer, but who in their deeds reveals that she is not a
believer: this is someone who has lived the Christian life. You see his
description of her in verses five and six.

Now this is important, because Paul is perfectly
aware of the phenomenon of children who refuse to take responsibility for caring
for their parents. You remember the old Dutch proverb: “It seems easier for
one poor father to rear ten children than for ten rich children to care for one
poor father.” Paul knew this reality even two thousand years ago, before the
days of Medicare and Medicaid and modern healthcare and nursing homes, and all
the problems that have come with extended life expectancy. Paul knew that
problem of families refusing to take responsibility for the care of their own
family members, and Paul has some very strong words for those who refuse to do
so.

Notice verse eight: “If anyone does not provide for
his own, and especially for those of his own household, he has denied the faith,
and is worse than an infidel.” Worse than an unbeliever, worse than one who is
not a disciple of Jesus Christ. Paul takes very seriously the family
responsibility in the care of elderly parents and of those who are in the
situation of being widowed.

It’s very interesting. You may have noticed in
today’s newspaper an article about homelessness, on the very first page. When
Glen Knecht arrived in Columbia, South Carolina, as pastor of the First
Presbyterian Church of Columbia, the church was involved in a downtown soup
kitchen that ministered to homeless people. Glen had a heart for ministering to
the needy, but he was also a person who wanted to be very practical and wise
about the ministry to the needy, and so in the first few weeks that he was at
the church he made it his business to go down to the soup kitchen and to
interview all the homeless people who were making regular use of the soup
kitchen. He asked them questions about their lives, and about their families,
and about what they did, and about what they thought. And one of the things
that he found out in the case of almost every person who was taking part in the
soup kitchen’s ministry to the homeless was this: the reason that they were on
the street stretched back to a break that they had had with family members.
Almost all of them had family members who could have taken them in, but because
of either their sin against the family or the family’s sin against them, there
had been a break in family relations, and therefore they had fallen through the
safety net.

Glen then went to those who were managing the soup
kitchen, and he said, “Do you realize by continuing to provide uniformly this
ministry to these people, you are in fact in many cases keeping them from doing
the very thing they need to do in order to get back on their feet?”

Now it’s interesting to me that Paul is saying here,
don’t pre-empt the family responsibility in ministering to those in need in the
church. How wise is that! That’s not unloving. It’s the most loving thing that
you can do, because ultimately the family first bears the responsibility for
those in need. As we enlarge our hearts–and we should enlarge our hearts in our
congregation–to care for those in need, we must take care that our heart is
enlarged wisely, and that we show care to those who need it most without
pre-empting the mechanisms that God has implanted in the very fabric of society
to provide for those who are in need. Paul is calling the church to love
tangibly those who are in need, but not pre-empt family responsibilities.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶”If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows.” (1 Timothy 5:16 (ESV)

In today’s featured text, the Apostle Paul concluded his extended instructions concerning the church’s responsibility toward true widows (I Tim. 5:3-15). However, the focus slightly shifts from what the believing widows should be and do for the church, to what fellow believers should be and do for fellow believing widows.

To begin with, a believing woman should care for any widows within her immediate and extended family. This command to care should follow the previous statements by Paul concerning who is a true widow. If such a widow meets those requirements, the believing relative must meet her needs. Such a proposal would also apply to men ministering to widows and widowers.

Dr. Donald Guthrie writes, “Paul again states here what he has already said in vs 4 and 8 to the effect that relatives should help widows, rather than that the church should be burdened (14–16). The responsibility for helping widows in the family was not necessarily left to women (as v 16 might imply). Some of the ancient scribes realized the difficulty and emended the text to include the men.” ^[1]

“Paul wanted to be certain that the instructions of verse 8 were understood to include well-situated women as well as men. The men would be the obvious objects of Paul’s directions in verse 8, but not necessarily the women. So, as a closing note to his discussion of widows, Paul specified that any believing woman who possessed the means bore the same responsibilities for widows in her family as would a man in similar circumstances.”^[2]

The reasoning behind Paul’s counsel is obvious; “Let the church not be burdened, so that it may care for those who are truly widows.” To be burdened (βαρείσθω; bareistho) means to be weighed down with troubling obligations. Paul commanded the local church must not be financially obligated in such circumstances. This then allowed the church to care for widows who meet the biblical qualifications for financial assistance.

“Is there, then, no work in the kingdom for a young widow with means and with the desire to help the good cause? O yes there is! In addition to what she is able to do in a strictly personal way (for example, pray for the church and for all those in need, make a personal visit to those in need, etc.), there is another way in which she can help the church. And not only she but any believing woman (πιστή is the best reading here;.) who has the means can do the thing which Paul expresses in these words: But if any believing woman has widows, let her assist them,” explains Dr. William Hendriksen.^[3]

“Here the apostle returns to the thought expressed in verses 3 and 4. Needy widows are first of all the responsibility of those who are nearest to them; for example, children, grandchildren, women of means who stand in a relation of closeness to them. Let them then do their duty. Not only is this morally the right thing to do, but there is also a very practical consideration. The church has its hands full as it is. It does not count many rich people among its members (Mark 10:25; cf. 1 Cor. 1:26). Hence, it should not be burdened (weighed down with too heavy a load; for the verb see also 2 Cor. 1:8; 5:4; then Matt. 26:43; Luke 9:32; 21:34). Without this extra burden it will be able to assist “those who are really (what is implied in the name) widows.” This last clause has already been explained (see on verse 3). These are the widows who are completely destitute, having no one to support them. If everyone does his part, it will be so much easier for the church to care for these widows. Truly, a lesson also for today!”^[4]

The Apostle Paul provided practical wisdom with biblical truth for the local church. What was needed then remains needed today.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1302.

^[2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 743–744.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 178.

^[4] Ibid., 178–179.

¹⁴ So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. ¹⁵ For some have already strayed after Satan.” (1 Timothy 5:14–15 (ESV)

The Apostle Paul gave Timothy several reasons why young widows should not be financially supported by the church (5:11-13). In today’s featured text, Paul explains what young widows ought to do.

First, young widows should get married. They should find another husband who will provide for their needs.

Second, they should have children. Having babies will prevent younger remarried widows from being idle. With so much energy required in raising a child, they will not likely fall into the temptation of being gossips and busybodies.

Third, they should then manage their households. To manage their households (οἰκοδεσποτεῖν; oikodespotein) is to provide leadership in the home. This certainly involves raising children.

Dr. William Hendriksen writes, “Paul wants these young widows to be entirely happy, and to fulfil their natural calling. Hence, not only does he desire that when a good opportunity presents itself, they get married again (always “in the Lord,” of course, 1 Cor. 7:39), but also that they bear children (the verb occurs only here, but for the related noun see 1 Tim. 2:15). Moreover, he wants them to assume their divinely ordained role in the rearing of these children. He wants them to “manage a home” or “rule a household” (this verb, too, occurs nowhere else in the New Testament.”^[1]

In doing these things, the godly, younger, remarried widow “give the adversary no occasion for slander.” Adversary (ἀντικειμένῳ; antikeimeno) refers to those who are hostile to believers in Christ. The word occasion (ἀφορμὴν; aphormen) means an opportunity or favorable circumstance. Slander (λοιδορίας; loidorias) means to insult or reproach. In being a godly wife and mother, a younger woman, who was a widow, provides no opportunity for Christianity to be criticized. Paul’s strong warning was because there were young widows who has strayed after Satan. They became idlers, gossips and busybodies.

“The positive advice for younger widows to marry and to devote themselves to domestic responsibilities (14) may seem to contradict Paul’s preference for the unmarried state (cf. 1 Cor. 7:8–9), but it should be remembered that these widows would have been classed among those who could not ‘control themselves’. Again Paul’s major concern is to avoid reproach on the church. The reference to the enemy (14) and to Satan (15) points clearly to the possible results of the younger widows acting in an unwise way. Satan is ever ready to seize opportunities to slander God’s work.”^[2]

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

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 177.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1302.

¹³ Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.” (1 Timothy 5:13 (ESV)

In today’s featured text, the Apostle Paul continued his warnings to Timothy about what widows the church should financially support, or not. In addition to the godly counsel, he presented in 5:3-12, Paul had more to say regarding younger widows. He was not saying each and every young widow displayed the following ungodly behaviors, but there was a recurring pattern which gave the apostle serious concerns.

First, Paul said young widows the church financially supports learn to be idlers. The word learn (μανθάνουσιν; manthanousin) means to presently and actively understand, comprehend and become an idler. An idler (ἀργαὶ; argai) is one who is lazy, useless and indifferent. They are individuals who habitually refuse to work when they are capable of doing so. What is true regarding a government funded financial welfare state, becomes the case when a church does the same for those who can work but would rather receive financial assistance instead of working.

For example, on two different occasion, a church sought to assist two women who were struggling financially. Neither situation was related to the other. However, in both cases when the women were able to financially support themselves, they did not want to lose the additional financial support from the church. They wanted it to continue.

When the church ceased its financial support, both women became upset and independently left the church. One of the women began attending another church and sought to have that church financially support her as the previous church had. She learned to become idle and did not want to work.

Second, young, idle widows also become gossips and busybodies. Instead of going from house to house to work on behalf of the church, they instead enjoy social gatherings. They become gossips (φλύαροι; phlyaroi) or people who talk nonsense or engage in foolish talk. They also become busybodies (περίεργοι; periergoi) or meddlers in other people’s lives. In both cases, they are speaking when they should work and remain quiet.

Dr. William Hendriksen writes, “Writing, then, about a certain type of young widows, the apostle’s description becomes very vivid. First, he says, they “learn to be” (μανθάνουσιν; the Greek idiom does not require εἶναι) idle: they get into habits of idleness. This idleness is brought about by their “gadding about from house to house” (literally, “making the circuit of the houses”; cf. Acts 19:13; 28:13).”

“Now this business of “going from house to house” was in all likelihood included in their work (see on verse 9), the purpose being to render assistance and impart counsel. But these young widows would tend “to make everything” of this one phase of their task, and a person can easily guess why: they were the sociable type. They enjoyed boon companionship. They liked to be entertained at (what in our day would be called) a “tea-party.” And so, they made a purely social affair of their assignment!”

“They would become not only idle but chatty and meddlesome. (Note the play upon words: ἀργαί περίεργοι. One might translate: “not busy workers but busybodies” as were some people in Thessalonica; see 2 Thess. 3:11.) The description is so very vivid that one cannot help thinking that young widows had been tried out for this kind of work, and that this was what had happened. Of course, the result was that thus they might easily be doing more harm than good. In the midst of their vivacious chatter, they would often “say things which they should not (say),” creating problems for the church instead of solving any!”^[1]

The church leadership must exert much wisdom and great care in ministering to widows, regardless of their age. However, this is especially true in the case of younger widows.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 176–177.

¹¹ But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry ¹² and so incur condemnation for having abandoned their former faith.” (1 Timothy 5:11–12 (ESV)

Should the church refuse to financially support certain widows? We have thus far seen the biblical requirements widows must meet in order for the church to financially support them (I Tim. 5:3-10). The Apostle Paul provided another stipulation in today’s featured text. Widows must not be younger. Why?  

To begin with, the word refuse (παραιτοῦ; paraitou) is a present, middle imperative verb. As pastor, Timothy must consistently, personally and obediently reject and excuse younger widows from being included in ongoing financial support from the church. This is a command from the Lord. Timothy must obey. The word younger (νεωτέρας; neoteras) could mean “new” as in recent. However, the context refers to younger in age, or less than sixty years of age (I Tim. 5:9).

Second, because they were younger such women would seek to marry again. Their passions (καταστρηνιάσωσιν; katastreniasosin) or physical desires superseded their desire to serve the Lord Jesus Christ. Consequently, they desire (θέλουσιν; thelousin) wish or want to remarry.

“The younger widows presented a different problem because of the possibility of remarriage. This excluded them from the official list mentioned in v 9. There is no suggestion here that any younger widow who was poverty-stricken would not qualify for some help. Paul seems to be thinking of those who offer for Christian work (as dedication to Christ suggests; v 11) but who would be placed in a difficult position if they wanted to marry.” ^[1]

Third, such women would incur (ἔχουσαι; echoousai) or experience a present and active condemnation (κρίμα; krima) or judgment. This was because they abandoned (ἠθέτησαν; ethetesan) and declared invalid their previous trust, commitment and dependency upon the church and to Christ as Savior and Lord.

“The apostle tells Timothy to “refuse to enroll younger widows” (1 Tim. 5:11), which conceivably includes any woman under the age of sixty (v. 9). Instead, as we will see in a few days, these ladies are to remarry if possible (v. 14). The specific problems with the younger women at Ephesus likely conditions much of Paul’s advice here, and we need to take that into account as we read these verses. In settings where there is not so much trouble, Paul may not intend his directives to be followed to the letter. Nevertheless, his counsel is still going to be applicable in most situations. Having been married once, the young widow has demonstrated that singleness is probably not her gift; thus, it is wise for her to marry and increase her family if she has many years left to live (1 Cor. 7:6–9),” explains Dr. R. C. Sproul.

“Apparently, some young widows pledged to serve the church as widows in exchange for a stipend, thinking themselves to have the gift of singleness. Many of these, it seems, actually suppressed a true desire to be married but, lacking the gift of singleness, were finally overcome and wed the first man who came along. Any available Christian men would have been loathe to cause a widow to break her pledge of service to the church in singleness, and so many of these new husbands were likely pagans. Since the wife usually adopted the religion of her husband in that culture, many of these “formerly Christian” women probably became pagans, turning their back on Christ. Paul’s exhortation for these women to look for husbands right away was a way to keep all this from happening.”

Dr. William Hendriksen states, “For much of the work which Paul has in mind (see on verse 9) older women would be required, women with experience, who had the time and the opportunity, old widows therefore. But the possibility existed that also younger widows might apply. However, the importance of the work required whole-hearted devotion. If the interests are divided, so that the widow’s mind, even during the performance of her spiritual functions, is pre-occupied with the idea of finding a suitable husband, her efficiency will suffer. This is often the case (note the indefinite ὅταν). This is one of the reasons why the application of younger widows (those under sixty) should be rejected.”^[2]

The church and its leadership should pay careful attention regarding those it seeks to financially support, especially in the case of widows. May the Lord’s truth and grace be sound here.

Soli deo Gloria!

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^[1] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1302.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 175.