Bible Phrasing: 1 Timothy 5:3–16

Paul's guidelines for a church's responsibility toward widows

First Timothy 5:3–16 has at least four parts. In part one (5:3–8), Paul gives general teaching for what a widow is. Part 2 (5:9–10) describes the enrollment process of a widow into the church's care. The topic of younger widows takes place in 5:11-15. Finally, in part 4, Paul summaries his argument for the responsibility toward widows (5:16). 

1) Part one starts with a command: "Honor widows who are truly widows." Two questions immediately come to the foreground following this command: 1) what constitutes a "true widow" and 2) what obligations exist for the church and family members when helping widows? The answer to question #1 (vv 5, 6) is bookended by the answer to question #2 (vv 4, 8).

The answer to question #2: Quite naturally, a widow with family members is part of a family already, and thus, does not necessarily require the care of the church. In the case where a widow has children or grandchildren, Paul expects them to rise to the occasion by 1) showing godliness to their household and 2) making some return to their parents. The reason for these two expectations is the end of verse 4: "for this is pleasing in the sight of God." One may ask, "What if the children or grandchildren do not learn to show godliness or make a return for their parents?" The answer is given generally in 5:8. No serious Christian would fail in providing for their relatives, especially of their own household. It's one thing to help a relative who does not live in the same house. Of course, true Christians are expected to help these relatives. But relatives who are in the same house? To Paul, it appears blatantly obvious what the duty of a Christian is: provide for the widow. 

Paul expects Timothy to train the living family members of widows--Paul assumes they are Christ-followers ("to show godliness")--to take care of them so that the church is not burdened with their care (5:16). If a widow's family members fail to care for her, the offense is so egregious that Paul considers their inaction to be a denial of the Christian faith.  Conversely, families who display godliness and return for their parents are of such a caliber that they are "without reproach" (5:7). 

The answer to question #1: What does it mean for a widow to be "truly a widow"? begins in verse 4. Paul explains that a widow is a person who has been "left all alone" most assumedly because her husband has died. But the question of a "true widow" has more to do with the quality of the widow's faith than merely her marital status. For instance, Paul describes the widow as one who has 1) set her hope on God, 2) continues in supplications and prayers, and 3) remains consistent in her faith ("night and day"). The opposite of a true widow is the widow who is engaged in a level of self-indulgence that is deadly. Her self-indulgence may include a self-destructive pursuit of sexual pleasure or an unrestrained pursuit of any pleasure that pulls her away from Christ. See 5:11 where Paul warns of young widows being particularly prone to this temptation. 

2) In part 2, Paul provides a straightforward qualifying list to ensure proper enrollment of true widows. The first requirement is age: she must not be less than 60 years of age. The second is marital fidelity: one-husband wife. Finally, she must have a reputation for good works: 1) she's a proven mother, 2) she's hospitable, 3) she's a servant, 4) she's caring, and 5) she's devoted to every good work. Such qualities would easily be noticed by any church. To summarize, qualifying (or true) widows are: Not < 60, One-husband women, and devoted to every good work.

3) Paul gives a rationale in part 3 for refusing to enroll young widows to the church's care. After giving the direction, Paul gives a reason: for when their passions draw them away from Christ, they desire to marry. At first, the rationale appears to be don't enroll them ... because they will want to get remarried. 

Paul's concern is not on remarriage itself, though. It's on the widow's motivation for remarriage. The wrong motivation for remarriage can bring about condemnation. Paul's rationale becomes more clear when the motivation for remarriage comes to the foreground:

       --> Refuse to enroll widows 

                --> Because [if you enroll them] their passions may lead them away from Christ

                        --> then they'll desire to remarry, having abandoned their faith in Christ

                                --> and thus, they will incur God's judgment for straying away from Christ

Paul adds another list to bolster the argument for why Timothy should refuse to enroll younger widows: 

                                        --> Besides, [without faith in Christ] they'll learn the wrong things

                                                --> Therefore, don't enroll them. Let them get remarried. 

So Paul concludes that younger widows should not be enrolled into the care of the church, but should be remarried. Paul has four particular desires for the younger widows: remarry, bear children, manage their households, and give the adversary no occasion for slander. 

The final grounds clause may link to either 5:11 or 5:14. If the grounds clause is linked to 5:11, the argument would go something like this:

    Refuse to enroll the younger widows... 

            because they may be drawn away from Christ...

            because they may abandon their former faith...

            because they may stray after Satan. 

A more natural reading may be to link the grounds clause to 5:14:

    I would have younger widows remarry... 

            because [those who did not remarry] have already strayed after Satan. 

In other words, there is some evidence that substantiates Paul's refusal to enroll younger women, namely, that some of the younger widows who did not remarry soon after their husbands left them alone, have already strayed away from the Christian faith. 

4) The final verse of the passage reiterates rather succinctly the aforementioned points.  

• Christians should take care of relatives who are widows. They are the first line of care. 
• The church should only take care of widows who are truly widows. 

Bible Phrasing: 1 Timothy 5:1–2

Several observations about 1 Timothy 5:1-2 are listed below:

1) The familial language is important to situate these instructions within the social context of God's household (1 Tim 3:14–15). 

2) Paul refers to older men, younger men, older women, and younger women, as distinct parts that make up the whole social community.

3) Timothy is to relate carefully to each of these segments of the community of faith. 

4) In the community of faith, Timothy is to relate to each corresponding segment as he would to fathers, brothers, mothers, sisters. This is one big family. 

5) The leading command of these two verses is in verse 1: Do not rebuke. 

6) Paul offers a corrective command to replace the prohibition: encouragement or exhort. 

7) The first segment Paul notes is a singular noun ("older man/a father"). 

8) The bottom three segments are in the plural form ("younger men/brothers," "older women/mothers," "younger women/sisters"). 

9) There are at least 10 interactions at play in these two verses:

Paul --> Timothy 

Timothy --> Older men

Timothy --> Younger men

Timothy --> Older women

Timothy --> Younger women

Younger women --> Timothy

Older women --> Timothy

Younger men --> Timothy

Older men --> Timothy

Timothy --> Paul

10) The implicit verb for the lower three segments/interactions is "encourage." 

12) The groups are organized by male first, then female: older man/younger men, older women/younger women.

13) Within the groups, age takes precedence: older/younger

14) The interactions move from generic categories (men/women) to familial categories (father/brother/mother/sister). 

15) The only interaction with a caveat is Timothy's interaction with younger women: the encouragement should happen "in all purity." 

Bible Phrasing: 1 Timothy 4:11–16

At this point in the letter, almost the entirety of Paul's instruction shifts to focus on Timothy the man. This section focuses entirely on Paul's commands for Timothy. While the overarching theme of these verses in Timothy's public ministry toward the community of faith, there are three aspects Paul focuses on 4:11–16. 

The phrase "these things" occurs seven times in 1 Timothy and usually refers back material from the previous section. It also appears to function as a transition to new material. Verse 4:11 refers back to the theological instruction early in 4:1–5, the rejection of myths (4:6–8), and the emphasis on godliness (4:9–10). But the transition from 4:11 to 4:12 leads Paul to introduce the first aspect on how Timothy should handle his youth. 

Paul expects Timothy not to allow people to despise him for his youth. The prohibition alone would likely not be sufficient for the youthful Timothy, which is perhaps why Paul emphasizes the need for Timothy to be an example for believers. Paul highlights five important areas: speech, conduct, love, faith, and purity. 

While verse 12 has focused on Timothy's personal qualities, 4:13 and 4:14 focus on Timothy's corporate responsibilities. The public reading of the word would have been a hallmark of corporate worship. It was accompanied by exhortation and teaching. The main difference between the two acts lies in the distinction between belief and practice. Timothy's role was not only to expound the Scriptures but to appeal to the believers at Ephesus to adopt a new manner of life in light of the establishment of new belief. 

Paul obviously found in Timothy a special gift to be up for this task. This gift was given by prophecy and confirmed by the elders when they they laid their hands on him. A ceremony like this would have been public and would likely have communicated a spiritual commissioning for the work of the Lord. Laying on of hands is not a new practice, and would have been a feature of Israel's early history (Num 27:18–23; Deut 34:9). The act was prevalent in the early church as leaders were chosen from among Jesus's follows (Acts 6:6 and 13:3). 

Finally, 4:15 and 4:16 brings the two aspects of Timothy's responsibilities, both the personal and corporate, together into a succinct summary. There are two commands, each followed by a reason. The first command is intense and doubled up with the exhortation to practice and to immerse. The reason for Timothy to do so is clear: so that all may see your progress. In the second command, Paul emphasizes Timothy's need to look inwardly at his manner of life and teaching. He exhorts Timothy to remain in these commands. The reason is because it will save (σώσεις) Timothy and his hearers. 

Did Paul mean that Timothy can save people? In light of the context, it is unlikely Paul meant that Timothy provides salvation through his personal and public example. Rather, it is more likely that Paul takes up an earlier theme of the letter from 2:15. There, a woman will be saved through childbearing -- as I noted there, that does not mean that childbearing will save a woman. There are women who cannot have children. And the Scriptures are clear that salvation is through Christ alone. Rather, Paul's point is that both women and men have specific roles assigned through the created order and therefore, must persist in their God-given roles. By doing so, they acknowledge their manner of lives conform to God's good design. 

Here then, Paul is emphasizing the need for Timothy to remain in God's sovereign plan and will for his life. Timothy's manner of life should conform to the gift he has, which confirmed by prophecies and the leadership of the church. If he persists in his God-given role, he'll be a good servant of Jesus Christ and a good example to believers. Unlike the false teachers he's called to combat (1 Tim 1:3–5), he'll be able to spread true doctrine. And paired with exhortation, he'll be able to establish an important pattern for other believers to follow. Ultimately, the pattern Timothy sets will allow other believers to persist in their God-given manner of life, leading ultimately to God's salvation. 

Bible Phrasing: 1 Timothy 4:6–10

First Timothy 4:6–10  can be divided into three parts. 

In part one, Paul makes a conditional statement. In part two, Paul offers a contrastive statement by discussing the alternative to irreverent, silly myths (4:7). Finally, in part three, Paul makes one of the many "trustworthy sayings" in epistle. 

First, the conditional statement in 4:6 can be divided into three parts. First, is the protasis "if you put these things before the brothers," the main clause, called the apodosis, "you will be a good servant of Christ Jesus," and the manner clauses, "being trained in ... faith ... and good doctrine." 

The protasis reveals two important features of Timothy's task (1 Tim 1:3–5; 4:1). First, Paul expects Timothy to put "these things" before the brothers. What could "these things" refer to? Up to this point in the letter, Paul has instructed on quite a few topics like false teaching, public worship, the role of women, biblical church leadership, and one's behavior in the household of God. In the immediate literary context (4:1–5), Paul offers a warning (4:1–3) and key theological doctrine (4:4–5) to combat the apostasy of some. All of these topics are good candidates for what Paul envisioned Timothy should put before the brothers. Second, Paul expects Timothy to put "these things" before the brothers. Here the expression likely refers to the church. These topics are not abstract truths for the wider culture -- they are for the church Paul assigned to Timothy. These topics, therefore, fall in line with Paul's primary objective from 3:14–15, which is to demonstrate how one ought to behave in God's household.

The apodosis, which begins in 4:6b is the main statement of the verse. By putting "these things" before the brothers, the reward for Timothy is that he will succeed in being a good servant of Christ Jesus. Besides the tasks Paul assigns to Timothy, what other qualities make up a "good servant" of Christ Jesus? The third part of the verse shows us that being a good servant includes "being trained" in words of faith and good doctrine. Being a good servant also includes a consistency in followership, as Paul observes, "that you have followed." 

In part two, Paul offers a contrastive statement of two instructions. The first instruction, "have nothing to do with irreverent, silly myths," is a negative command. Irreverent, silly myths, are not in line with being a good servant of Christ Jesus because they presumably have another source beside "words of faith" and "good doctrine." βεβήλους is used in 1 & 2 Timothy (1 Tim 1:9; 6:20; 2 Tim 2:16) with one occurrence in Hebrews 12:16. In all contexts it refers to that which is profane, worldly, or unfit. γραώδεις (the word translated "silly") is a hapax legomenon. And μύθους occurs five times in the NT (2x in 1 Tim; 1x in 2 Tim; 1x in Titus; and 1x in 1 Peter). Paul instructs to Timothy to reject anything that goes against the certainty of Scripture and good doctrine. 

In order for Timothy to refuse irreverent, silly myths, Paul gives him a positive command, "train yourself for godliness." εὐσέβεια is an important theme in 1 Timothy, occurring 8x. Paul offers a rationale for training in godliness in verse 8. Paul asserts that "godliness is of value in every way." Why? He provides two reasons: 1) it holds promise for the present life and 2) it also holds promise for the life to come. 

Finally, in part 3, Paul uses the "trustworthy saying" formula to introduce a motivation for toiling and striving. The γὰρ in verse 10 denotes a purpose ("for...this end") and ὅτι clause in verse 10 introduces the trustworthy saying worthy of full acceptance, "we have our hope set on the living God." In other words, Timothy's and Paul's efforts have a proper "end" because the end of all their strife and toil is the living God. God is the "Savior of all people," but Paul adds emphasis, "especially to believers." μάλιστα occurs 12 times in the NT and denotes specificity or degree. While it is true that God is the Savior of all people, it is particularly the case among those who believe. 

On this final statement, "the Savior of all people, especially of those who believer," several interpretations exist:

1) Some interpreters believe this is a proof text for an "all-encompassing" salvation of humanity (for instance, W. A. Lock). From other Pauline letters, this view can be flatly rejected, especially since Paul teaches in other places that some will face condemnation, for example, Alexander and Hymaneus in 1 Tim 1. Others say there may be a potential for universal salvation since the offer is opened to all (Millard Erickson). 

2) Some interpreters believe this is a proof text for an "all-encompassing" salvation among the various ethnicities, cultures, and races. The use of ἀνθρώπων allows for a view of different types of people, but changes the sense of God's relation to humanity. God is not saving all humanity in a universal sense. But there is biblical warrant for God's salvation among the many tribes, tongues, and nations. 

3) Some interpreters believe this is a proof text for the doctrine of particular atonement. In this view "Savior of all people," refers to a temporal sense -- "God's salvation is available to all people while there's still time." While God is the Savior of all people in a temporal sense, there is an eternal, pre-determined limited atonement for those who believe. 

4) Other interpreters believe Paul's statement is a polemic against false teachers who had become sectarian in their call for salvation. Paul's emphasis on universal salvation would then be a corrective against the sectarian notion of limited openness to God's salvation. Along these lines, some have surveyed ancient inscriptions in Ephesus and take these verses as a polemic against Ephesian rulers who would refer to themselves as "saviors." 

5) Some reformers, like John Calvin, believe that this verse is not about salvation but about common grace in the world. 

6) Finally, T. C. Skeat translates μάλιστα as "namely," which would clarify verse 10: "God is the Savior of all people, namely, those who believe." 

Most of these interpretations have some merit for consideration. But a primary rule in biblical interpretation is to use Scripture to interpret Scripture. This Bible verse cannot be about universal salvation of all people, since the Scriptures describe hell as a place for those who reject Jesus, and since in Paul's ministry, he encountered several people who are destined for God's wrath (for instance, see Paul's description of false teachers in Galatians and Philippians). Besides Paul, the NT maintains a clear distinction between "who's in" and "who's out," especially when it comes to false teaching (e.g. Matthew 7:15; 2 Peter; 1 John 2:19; Jude; Revelation).

While this verse does not teach universal salvation -- the salvation that occurs without proper faith in the historical and spiritual truths about Jesus Christ, his death, and resurrection-- it similarly does not provide a clear teaching on particular atonement, as some have suggested.