1 Timothy 5:11
1 Timothy 5:11 in Multiple Translations
But refuse to enroll younger widows. For when their passions draw them away from Christ, they will want to marry,
But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry;
But to the younger widows say No: for when their love is turned away from Christ, they have a desire to be married;
Don't take on widows who are younger, because when their physical desires make them want to remarry they abandon their dedication to Christ.
But refuse the yonger widowes: for when they haue begun to waxe wanton against Christ, they will marrie,
and younger widows be refusing, for when they may revel against the Christ, they wish to marry,
But refuse younger widows, for when they have grown wanton against Christ, they desire to marry,
But the younger widows refuse: for when they have begun to grow wanton against Christ, they will marry;
But the younger widows avoid. For when they have grown wanton in Christ, they will marry:
As for younger widows, do not put their names on that list, because they promise to do work for the congregation, but instead of doing that, they usually want to marry again (OR, marry an unbeliever) when they have a strong desire to get married.
But if a widow is still a young woman, she still really wants to have a husband, so later she will want to stop doing things for Jesus, and she will want to marry somebody. So don’t write her name on that list.
Berean Amplified Bible — 1 Timothy 5:11
BAB
Word Study
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1 Timothy 5:11 Interlinear (Deep Study)
BIB
GRK
νεωτερας
δε
χηρας
παραιτου
οταν
γαρ
καταστρηνιασωσιν
του
χριστου
γαμειν
θελουσιν
νεωτερας
neos
G3501
new
Adj-APF-C
δε
de
G1161
then
Conj
χηρας
chēra
G5503
widow
Noun-APF
παραιτου
paraiteomai
G3868
to refuse/excuse
Verb-PNM-2S
οταν
hotan
G3752
when(-ever)
Conj
γαρ
gar
G1063
for
Conj
καταστρηνιασωσιν
katastrēniaō
G2691
to desire
Verb-AAS-3P
του
ho
G3588
the/this/who
Art-GSM
χριστου
Christos
G5547
Christ
Noun-GSM
γαμειν
gameō
G1060
to marry
Verb-PAN
θελουσιν
thelō
G2309
to will/desire
Verb-PAI-3P
Greek Word Study
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Greek Word Reference — 1 Timothy 5:11
νεωτερας
neos
G3501
"new"
Adj-APF-C
The Greek word for new or youthful, used to describe someone or something as fresh or recently created, like new wine in Matthew 9:17. It can also mean regenerate, or spiritually renewed. This word appears in the New Testament, including Titus 2:4.
Definition: νέος, -α, -ον [in LXX for נַעַר (Gen.37:2, Exo_33:11, al.), חָדָשׁ (Lev.23:16, Num.28:26, al.), etc.; compar. -ώτερος for קָטָן, צָעִיר, etc. ;] __1. young, youthful: Tit.2:4. __2. new (prop., in respect of time; see: καινός): οἶνος (cf. οἶ. καινός, Mat.26:20), Mat.9:17, Mrk.2:22, Luk.5:37-39; φύραμα (figuratively), 1Co.5:7; διαθήκη (cf. καινὴ δ., Heb.9:15), Heb.12:24; metaphorically, ἄνθρωπος (cf. καινὸς ἀ, Eph.2:15), Col.3:10. __3. Compar., -ώτερος, -α, -ον, younger: Luk.15:12-13 22:26, Jhn.21:18; pl., οἱ ν., Act.5:6 (Rackham, in l), 1Ti.5:11, Tit.2:6; opposite to πρεσβύτεροι, 1Ti.5:1, 1Pe.5:5; αἱ ν., 1Ti.5:2 5:14. __4. Νέα Πόλις, Neapolis: Act.16:11 (Rec., Νεάπολις, which see) νεώτερος, see: νέος SYN.: καινός, which see (AS)
Usage: Occurs in 20 NT verses. KJV: new, young See also: 1 Corinthians 5:7; Luke 5:37; 1 Peter 5:5.
δε
de
G1161
"then"
Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
χηρας
chēra
G5503
"widow"
Noun-APF
A widow is a woman who has lost her husband, like in Luke 2:37 where a widow named Anna is described as worshiping God day and night. It can also be used to describe a city that has been abandoned.
Definition: χήρα, -ας, ἡ [in LXX chiefly for אַלְמָנָה ;] a widow: Mat.23:13 (Rec., R, mg.), Mrk.12:40-43, Luk.2:37 4:25 7:12 18:3, 5 20:47 21:2-3, Act.6:1 9:39, 41, 1Co.7:8, 1Ti.5:3-5 5:11 5:16, Jas.1:27; γυνὴ χ., Luk.4:26; of one of an ordo viduarum (see CGT, in l), 1Ti.5:9; metaphorically, of a city forsaken, Rev.18:7.† (AS)
Usage: Occurs in 25 NT verses. KJV: widow See also: 1 Corinthians 7:8; Luke 4:25; James 1:27.
παραιτου
paraiteomai
G3868
"to refuse/excuse"
Verb-PNM-2S
To refuse or excuse oneself from something, like in 1 Timothy 4:7 where the apostle Paul tells Timothy to avoid foolish arguments. This word can also mean to deprecate or decline something.
Definition: παρ-αιτέομαι, -οῦμαι [in LXX for בָּקַשׁ pi., etc. ;] __1. to beg of or from another: Mrk.15:6 (Rec. ὅνπερ ᾐτοῦντο, see Field, Notes, 43). __2. to deprecate; __(a) prop., with neg., to entreat that not (Thuc., al.): Heb.12:19; __(b) to refuse, decline, avoid: o. accusative, 1Ti.4:7 5:11, 2Ti.2:23, Tit.3:10, Heb.12:25 (EV; but see Field, Notes, 234). __3. to beg off, ask to be excused, excuse (Polyb., al.) : Luk.14:18-19 (Heb.12:25, Field, l.with).† (AS)
Usage: Occurs in 9 NT verses. KJV: avoid, (make) excuse, intreat, refuse, reject See also: 1 Timothy 4:7; Hebrews 12:19; Hebrews 12:25.
οταν
hotan
G3752
"when(-ever)"
Conj
When or whenever refers to an uncertain future time, as in Matthew 6:2 and Mark 14:7, where it is used to describe expected events.
Definition: ὅταν (for ὅτ᾽ ἄν = ὅτε ἄν), temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future; __1. prop., whenever; __(a) (a) with subjc. praes.: Mat.6:2, 5 Mrk.14:7, Luk.11:36, Jhn.7:27, Act.23:35, 1Co.3:4, al.; ἕως τ. ἡμέρας ἐκείνης, ὅ., Mat.26:29, Mrk.14:25; before τότε, 1Th.5:3; __(b) with subjc. aor. (M, Pr., 185): Mat.5:11, Mrk.4:15, Luk.6:22, Jhn.2:10 8:28 (Field, Notes, 94), 10:4, al. __2. As in Hom. (LS, see word), but not in cl. prose, with indic., when (M, Pr., 167f.; Bl., §65, 9): with impf., Mrk.3:11(cf. Gen.38:9, al.); with praes., Mrk.11:25; with fut.. Rev.4:9 (Swete, in l.); with aor., Mrk.11:19, Rev.8:1 (Swete, in ll.; M, Pr., 168, 248; Field, Notes, 35). (AS)
Usage: Occurs in 118 NT verses. KJV: as long (soon) as, that, + till, when(-soever), while See also: 1 Corinthians 3:4; Luke 16:4; Hebrews 1:6.
γαρ
gar
G1063
"for"
Conj
For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.
Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)
Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.
καταστρηνιασωσιν
katastrēniaō
G2691
"to desire"
Verb-AAS-3P
This word means to give in to selfish desires, as seen in 1 Timothy 5:11 where younger widows are warned against it. It describes a reckless abandonment of self-control. This behavior is discouraged in the Bible.
Definition: κατα-στρηνιάω, -ῶ to wax wanton against: with genitive, 1Ti.5:11 (AS)
Usage: Occurs in 1 NT verses. KJV: begin to wax wanton against See also: 1 Timothy 5:11.
του
ho
G3588
"the/this/who"
Art-GSM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
χριστου
Christos
G5547
"Christ"
Noun-GSM
Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.
Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)
Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.
γαμειν
gameō
G1060
"to marry"
Verb-PAN
To marry means to wed, as seen in Matthew 19:10 and 1 Corinthians 7:28. This term is used for both men and women, describing the act of getting married. It signifies a union between two people.
Definition: γαμέω, -ῶ, [in LXX: Est.10:3, 2Ma.14:25, 4Ma.16:9 * ;] to marry; __1. of the man, to marry, take to wife (ducere): absol., Mat.19:10 22:25, 30 24:38, Mrk.12:25, Luk.17:27, 20:34, 35, 1Co.7:28, 33; with accusative: Mat.5:32 19:9, Mrk.6:17 10:11, Luk.14:20 16:18. __2. Of the woman, __(a) mid. (and in late writers, pass.), to give oneself in marriage, marry (nubere): 1Co.7:39; __(b) in Hellenistic (M, Pr., 159), act. (as of the man), to marry: absol., 1Co.7:28, 34 1Ti.5:11, 14. with accusative, Mrk.10:12. __3. Of both sexes: absol., 1Ti.4:3, 1Co.7:9, 10 36.† (AS)
Usage: Occurs in 25 NT verses. KJV: marry (a wife) See also: 1 Corinthians 7:9; Luke 17:27; Matthew 24:38.
θελουσιν
thelō
G2309
"to will/desire"
Verb-PAI-3P
To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.
Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)
Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.
Study Notes — 1 Timothy 5:11
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Context — Honoring True Widows
9A widow should be enrolled if she is at least sixty years old, faithful to her husband,
10and well known for good deeds such as bringing up children, entertaining strangers, washing the feet of the saints, imparting relief to the afflicted, and devoting herself to every good work.
11But refuse to enroll younger widows. For when their passions draw them away from Christ, they will want to marry,
12and thus will incur judgment because they are setting aside their first faith. 13At the same time they will also learn to be idle, going from house to house and being not only idle, but also gossips and busybodies, discussing things they should not mention.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 5:14 | So I advise the younger widows to marry, have children, and manage their households, denying the adversary occasion for slander. |
| 2 | Hosea 13:6 | When they had pasture, they became satisfied; when they were satisfied, their hearts became proud, and as a result they forgot Me. |
| 3 | James 5:5 | You have lived on earth in luxury and self-indulgence. You have fattened your hearts in the day of slaughter. |
| 4 | Isaiah 3:16 | The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles— |
| 5 | 1 Corinthians 7:39–40 | A wife is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, as long as he belongs to the Lord. In my judgment, however, she is happier if she remains as she is. And I think that I too have the Spirit of God. |
| 6 | Revelation 18:7 | As much as she has glorified herself and lived in luxury, give her the same measure of torment and grief. In her heart she says, ‘I sit as queen; I am not a widow and will never see grief.’ |
| 7 | 1 Timothy 4:3 | They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth. |
| 8 | 1 Timothy 5:9 | A widow should be enrolled if she is at least sixty years old, the wife of one man, |
| 9 | 2 Peter 2:18 | With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error. |
| 10 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
1 Timothy 5:11 Summary
[This verse is telling us that the church should not give financial support to younger widows because they may get married again and not need the help, as seen in 1 Timothy 5:11. The Bible wants to make sure that the church is using its resources wisely and helping those who are truly in need, like older widows who have no other means of support (1 Timothy 5:9-10). By not enrolling younger widows, the church can encourage them to stay active and engaged in their faith, and to use their time and energy to serve others, as mentioned in 1 Timothy 5:10. This can help them stay focused on Christ and avoid distractions, as warned against in 1 Timothy 5:12.]
Frequently Asked Questions
Why does the Bible instruct us to refuse to enroll younger widows?
The Bible instructs us to refuse to enroll younger widows because their passions may draw them away from Christ and lead them to want to marry, as seen in 1 Timothy 5:11, which can cause them to set aside their first faith, as mentioned in 1 Timothy 5:12.
What is the age requirement for a widow to be enrolled, according to the surrounding verses?
According to 1 Timothy 5:9, a widow should be at least sixty years old to be enrolled, and she must also meet other criteria, such as being the wife of one man and being well known for good deeds.
How does enrolling younger widows affect their relationship with Christ?
Enrolling younger widows can lead them to set aside their first faith, as mentioned in 1 Timothy 5:12, which means they may turn away from their devotion to Christ and pursue other desires, such as marriage, as seen in 1 Timothy 5:11.
What are the consequences of younger widows being idle and learning to be gossips and busybodies?
According to 1 Timothy 5:13, when younger widows are idle and learn to be gossips and busybodies, they will discuss things they should not mention, which can lead to harmful and unedifying conversations, as warned against in Ephesians 4:29 and 5:4.
Reflection Questions
- What are some potential passions that may draw younger widows away from Christ, and how can we help them stay focused on their faith?
- How can we, as a church, support and care for younger widows in a way that honors God and helps them stay devoted to Christ?
- What are some good deeds that younger widows can be involved in to stay active and engaged in their faith, as mentioned in 1 Timothy 5:10?
- How can we balance the need to care for younger widows with the need to protect them from potential distractions and temptations, as warned against in 1 Timothy 5:11-13?
Gill's Exposition on 1 Timothy 5:11
But the younger widows refuse,.... To admit them into the number of widows relieved by the church; partly because they are fit for labour, and so can take care of themselves; and partly because they
Jamieson-Fausset-Brown on 1 Timothy 5:11
But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; Younger - than 60 years (1 Timothy 5:9). Refuse - to take on the roll of presbyteress widows.
Matthew Poole's Commentary on 1 Timothy 5:11
But the younger widows refuse: by the younger widows the apostle seems (by the last words of this verse) not to mean those that were under threescore, but the younger sort of widows, not past child-bearing; he would not have those (that is, being under no extraordinary circumstances of sickness, or lameness, or the want of their senses) be maintained at the charge of the church, because they were able to labour; nor yet to be taken into any employment relating to the church. For when they have begun to wax wanton against Christ; katastrhniaswsi tou cristou. How the Vulgar Latin comes to translate this, wax wanton in Christ, I neither understand whether with respect to grammar or sense. Erasmus translates the verb, when they have committed whoredom; but confuteth this sense, where we translate it, lived deliciously, (being without the preposition kata), which certainly better expresseth the sense, as also doth our translation, wax wanton; it properly signifies either the lustiness, or the headstrong temper, of beasts, that wax fat. Against Christ, is against the rule of the gospel, and their profession of Christ; or they disdain the office of serving the saints, as too mean, and laborious, and sin against Christ, in whose name, and for whose glory, and to whose members, the service was to be performed. And then they will marry, and so put themselves into an incapacity to serve the church in the place of widows.
Trapp's Commentary on 1 Timothy 5:11
11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; Ver. 11. To wax wanton] To run away (as pampered palfreys) with the bit between their teeth, and to play the jades, καταστρηνιαζειν. A saddle horse for ordinary riding as distinguished from a war horse; esp. a small saddle horse for ladies. �D
Ellicott's Commentary on 1 Timothy 5:11
(11) But the younger widows refuse.—The younger women—younger used in a general sense—must positively be excluded from, and held ineligible for, this presbyteral order. This direction by no means shuts them out from participation in the alms of the Church, if they were in need and destitute; but it wisely excluded the younger women from a position and from duties which they might in their first days of grief and desolation covet, but of which, as time passed on—as experience had shown St. Paul—they not unfrequently wearied. Those who had put their hands to the plough and afterwards looked back, he proceeds to tell us, would be a hindrance to the Church’s work, and in some cases might prove a subject of scandal and reproach. For when they have begun to wax wanton against Christ.—The Apostle was looking on to the time when, the first fervour excited by grief and sorrow being past, these younger sisters in many instances would begin again to long after their old pursuits and pleasures. The Greek word rendered “wax wanton” suggests especially the idea of restiveness. They will lose—to use Jerome’s well-known expression—their love for their own proper Bridegroom—Christ. They will marry.—The sight of domestic happiness enjoyed by other women will affect them. They, too, will long in their poor hearts for home joys; they will weary for the prattle of their own little children. How much untold misery would have been avoided—how many wasted lives would have been saved for good and useful service, had Churchmen in later times only obeyed the words and carried out the thoughts of Paul, and persistently refused, as did St.
Paul and Timothy, to receive the proffered services of women still too young in years for such devoted work, but who, through a temporary pressure of sorrow, dreamed for a moment they would be able to carry out their purpose of a life-long renunciation of the world, its excitement and its joys. St. Paul, writing under the inspiration of the Holy Spirit, saw how too often such renunciation, made under peculiar pressure of circumstances, undertaken with the hot fervour of youth, in later days would become weary and distasteful.
Adam Clarke's Commentary on 1 Timothy 5:11
Verse 11. But the younger widows refuse] Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See note on 1 Timothy 5:14. Wax wanton] καταστρηνιασωσι. From κατα, intensive, and στρηνιαω, to act in a luxurious or wanton manner. The word is supposed to be derived from στερειν, to remove, and ηνια, the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.
Cambridge Bible on 1 Timothy 5:11
11. But the younger widows refuse] There is no article, ‘younger’ than 60 years; but also more generally, ‘comparatively young.’ ‘Refuse,’ i.e. decline to put on the roll of maintenance.when they have begun to wax wanton] Rather, when they have come to wax wanton. The aorist subjunctive which has the support of à should be retained, though Alford follows A in reading future indicative. The verb takes up the ‘prodigal living’ of 1 Timothy 5:6, seeming to be connected with strenuus, ‘strong,’ and so like ‘lusty’ and ‘lustful’ having the idea of wanton licence. The simple verb is used in Revelation 18:7; Revelation 18:9 of Babylon, ‘She glorified herself and waxed wanton,’ ‘the kings of the earth committed fornication and lived wantonly with her.’ With the compound form used here may be compared similar compounds, to laugh against, Matthew 9:24, ‘and they laughed Him to scorn;’ to witness against, Mark 14:60, ‘what is it which these witness against thee?’against Christ] The only place in the Pastoral Epistles where ‘Christ’ is used alone, ‘Christ Jesus’ being the most common title employed.they will marry] Rather, they choose marrying. Their mind is set on husband hunting, with no limitation now of ‘only in the Lord.’
Barnes' Notes on 1 Timothy 5:11
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.
Whedon's Commentary on 1 Timothy 5:11
11. Cases to be rejected as not widows indeed, and so not to be permanently enrolled. Younger widows—As able, usually, to support themselves; or likely to get a husband to support them.
Sermons on 1 Timothy 5:11
| Sermon | Description | |
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1 Timothy 5:11-15 by St. John Chrysostom | John Chrysostom preaches about the importance of living a life of purpose and faithfulness, highlighting the dangers of idleness, gossip, and straying away from God's path. He emph |
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Major Misunderstanding the Girls Have - I by George Verwer | In this sermon, the speaker addresses the question of what women can do in the context of spreading the gospel. They emphasize the importance of believing in the work of raising aw |
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Forward Ever, Backward Never! (Biography) by C.T. Studd | Greek Word Studies delves into the concept of 'aphorme,' which signifies a starting point or base of operations for an action to become possible. In the context of sin, 'aphorme' i |
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The Duties of Husbands and Wives by Ignatius of Antioch | Ignatius of Antioch emphasizes the importance of fleeing evil practices while openly discussing them in public. He urges sisters to love the Lord and be content with their husbands |
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Epistle 24 by George Fox | George Fox emphasizes the importance of dwelling in truth and walking in love, patience, and humility, urging Friends to maintain their spiritual integrity and resist the adversary |
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Getting Bread for the Hungry by Phil Beach Jr. | Phil Beach Jr. emphasizes the necessity of a genuine relationship with Jesus over mere religious practices, urging believers to seek the Holy Spirit for the purpose of serving othe |
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Undisciplined Lifestyles (Part 2) by Mose Stoltzfus | In this sermon, the preacher emphasizes the importance of discipline and self-control in the Christian life. He compares the Christian's journey to a race, where one must keep thei |