聖書注解書

ここで使徒は次の事柄を述べる。Ⅰ. 責め方についてテモテに指示する、1Ti 5:1,2。Ⅱ. やもめ、年長の者も年少の者も、について論じる、1Ti 5:3-16。Ⅲ. 長老について、1Ti 5:17-19。Ⅳ. 公の責めについて論じる、1Ti 5:20。Ⅴ. 按手（任職）に関する厳粛な命題を与える、1Ti 5:21,22。Ⅵ. 彼の健康に言及し（1Ti 5:23）、人の罪はその結果において非常に異なることを述べる、1Ti 5:24,25。

本章の分析

この章、すなわち 1 Timothy 5 は、次の主題を含む。

(1) 他の人々が誤りを犯したときの勧めの適切な方法。すなわち、年配の男性は父のように懇願し、若い男性は兄弟のように、年配の女性は母のように、若い女性は人が姉妹に対して抱く清い感情をもって扱うべきである(1 Timothy 5:1-2)。

(2) やもめたちを適切に扱うことに関する指示(1 Timothy 5:3-16)。

(a) 真のやもめであった人々は、栄誉と尊敬をもって遇されるべきであった。

(b) だれがこの性格を担っていたのか(1 Timothy 5:4-7)。自分に依存している者たちの世話をすることにおいて家庭内の敬虔を示し、また信仰の務めにおいて堅実であった人々である。六十歳に達していない者、一人の夫の妻であった者でない者、また家庭の忠実さと慈善のあらゆる義務において、自分が宗教の霊に満たされていることを証拠として示さなかった者は、だれもこの数に受け入れられてはならなかった(1 Timothy 5:9-10)。

(c) 若い女性たちは、この階級に受け入れられてはならなかった(1 Timothy 5:11-15). その理由として挙げられているのは、彼女たちが再婚するか、あるいは怠惰となって他の人々の事柄に干渉する者たちとなるであろう、という点である。それゆえ、彼女たちが結婚して、自分自身の家庭を任されるほうが良いことであった(1 Timothy 5:14-15)。

(d) 教会の個々の成員には、親族の中に無力で他に頼るほかないやもめがいる場合に、彼女たちを支える義務があること(1 Timothy 5:16)。これらの節、すなわち 1 Timothy 5:3-16 において、使徒が念頭に置いていたのは、長老たちが教会全体に対して持っていたのと何ほどか似た関係を、他の女性たちに対して持っていた一階級のやもめたちであることは明らかである。彼女たちは、教会の女性たちの監督が託された年配の女性たちであった——おそらくは、当時広く行き渡っていた習慣のゆえに、男性には今日よりもはるかに異性への接近の自由が少なく、接触の自由もはるかに少なくしか許されなかったからであろう。

(3) 教会を治めている人々を支え、また尊ぶべき義務(1 Timothy 5:17-18)。

(4) 教会における長老たちの権利をしかるべく守ること。二、三の証人によって支えられない限り、いかなる告訴も受け入れられてはならなかった(1 Timothy 5:19)。

(5) 罪を犯した者は、だれも免除されてはならなかった。罪を犯したすべての人は、公然と戒められるべきであった(1 Timothy 5:20)。

(6) テモテに、これらの戒めを守るようにとの厳粛な命令が与えられる(1 Timothy 5:21)。

(7) いかなる人をも、軽率に、性急に聖なる職に任じてはならないという、彼の義務に関する言明(1 Timothy 5:22)。

(8) 自分の健康を守ること(1 Timothy 5:23)。

(9) 罪に関する言明——すなわち、罪はある場合には前もって明らかであり、ある場合にはさばきにおいて現されるまで隠されている、という言明——が、この章を閉じる(1 Timothy 5:24-25)。この結びの言明の目的は、テモテが人々を外見によって判断してはならず、その性格についての評価を形成するにあたって大きな慎重さを示すべきであることを、彼に示すことにあるようである。

Rules to be observed in giving reproofs to the old and to the young, 1 Timothy 5:1, 1 Timothy 5:2. Directions concerning widows, 1 Timothy 5:3-16. Of elders that rule well, 1 Timothy 5:17, 1 Timothy 5:18. How to proceed against elders when accused, and against notorious offenders, 1 Timothy 5:10-21. Directions concerning imposition of hands, 1 Timothy 5:22. Concerning Timothy's health, 1 Timothy 5:23. Reasons why no person should be hastily appointed to sacred offices, 1 Timothy 5:24, 1 Timothy 5:25.

INTRODUCTION TO 1 Timothy 5

In this chapter the apostle lays down rules about the manner of rebuking persons, suitable to their several ages; gives directions concerning widows, both old and young; and instructs Timothy how to behave towards elders in office on different accounts. The rules for giving reproof to old men, as fathers; to young men, as brethren; to elder women, as mothers; and to the younger, as sisters, are in 1 Timothy 5:1. Next follow the directions about taking care of widows, who are to be honoured and maintained by the church, that are widows indeed, 1 Timothy 5:3 not such who have relations that are capable of taking care of them, who ought to do it, and not burden the church; since so to do is an act of piety, a requiting parents for their former care and kindness, and is good and acceptable in the sight of God, 1 Timothy 5:4 but such who are desolate and alone, and have no husbands nor children, nor any to support their wants, but wholly depend on the providence of God, and are constant at the throne of grace crying for help and relief, which shows they are living Christians; whereas such who spend their time in sinful lusts and pleasures, are dead while they live; wherefore if members of churches, with respect to this business, would be blameless, they ought to take care of the former, and reprove the latter, 1 Timothy 5:5. And as for those persons who cast their poor widows upon the church, and will not provide for them, when they are able, they are to be looked upon as deniers of the faith, and to be worse than the Heathens themselves, 1 Timothy 5:8. The qualifications of widows to be taken care of by the church, besides those before mentioned, are, that they be sixty years of age, having been the wife of one man, and well known for their good works, some of which are particularly mentioned, 1 Timothy 5:9 but those who are under the age fixed, and especially are fit for marriage, and the procreation of children, should be rejected, because of their lasciviousness, idleness, tattling, and busying themselves about other people's matters; these, on the contrary, should be directed to marry, bear children, take care of household affairs, and give no occasion to the enemy to reproach and blaspheme; and the rather such advice should be taken, since there had been some sad instances of apostasy in such persons, 1 Timothy 5:11. And then the apostle repeats his order to believers, to take care of their poor widows, who were able to do it themselves, that so the church might not be burdened, and might be able to relieve such as were real and proper objects, 1 Timothy 5:16. And then follow rules with respect to elders in office, as that those that rule well, and labour in the ministry of the word, should be honourably maintained; which is confirmed by a passage of Scripture in the Old Testament, and by a saying of Christ's in the New, 1 Timothy 5:17, that an accusation should not be received against one of such a character, but by two or three witnesses, 1 Timothy 5:19 and that such of them that fell into any notorious sin should be publicly rebuked, in order to make others afraid to sin, 1 Timothy 5:20. And these things the apostle, in the most solemn manner, charges Timothy, in the sight of God, Christ, and the angels, to observe, without partiality, 1 Timothy 5:21. To which he adds, that he would not have him be hastily concerned in the ordination of anyone as an elder, lest he should involve himself in his sin, whereas by acting otherwise he would be free, 1 Timothy 5:22 and then inserts some advice to himself, to take care of his health, 1 Timothy 5:23 and concludes the chapter with observing, on occasion of what he had said, 1 Timothy 5:22 that some men's sins were open, and their characters were easily discerned, and others were private, and such were also the good works of others; which made the case either more easy or more difficult to determine what was to be done; and therefore nothing should be done suddenly and rashly, 1 Timothy 5:24.

Ch. 5. Apostolic Government in regard to Discipline

CHAPTER 5

1 Timothy 5:4. μανθανέτωσαν] The reading μανθανέτω, which is found in some cursives, 3, 35, and many others, as well as in Vulg. Clar. Ambr. Aug. Ambrosiast. Pel., is to be regarded as a correction, τὶς χήρα being supposed to be the subject of the verb. As to the correctness of this supposition, see the exposition.

ἀπόδεκτον] The words καλὸν καί, which precede in the Rec., are rightly omitted from the text by Griesb., who follows all uncials, very many cursives, versions, etc.; they are beyond doubt taken from 1 Timothy 2:3.—1 Timothy 5:5. Instead of ἐπὶ τὸν Θεόν, א and some other authorities have the reading ἐπὶ κύριον.—1 Timothy 5:8. τῶν οἰκείων] The article is wanting in A D* F G א; probably not genuine; Lachm. Buttm. Tisch. 8 omitted it.

For the active προνοεῖ (Tisch. 7), D* F G K א, al., have the middle προνοεῖται (Tisch. 8), which, however, may be a correction after Romans 12:17; in 2 Corinthians 8:21 the reading is doubtful.—1 Timothy 5:10. ἐτεκνοτρόφησεν] The reading ἐτεκνοφόρεσεν in F G, gr. is strange, since the word occurs nowhere else.—1 Timothy 5:11. For καταστρηνιάσωσι (Rec. Lachm. ed. maj., Tisch. 7, following C D K L א, most others), A F G 31 have the reading καταστρηνιάσουσιν (Lachm. ed. min., Buttm. Tisch. 7). The infrequency of the construction of ὅταν with the indic. pres., which occurs only a few times in the N. T. (compare especially Revelation 4:9), might be an argument for the originality of the latter reading; but most authorities are against it.—1 Timothy 5:14. Before νεωτέραζ there stands in D* and some cursives the article τάς; some other cursives, as well as Slav. Chrys. Theodor. etc., have χήρας after νεωτέρας; clearly an explanatory correction.—1 Timothy 5:15. It is doubtful whether τινες was originally placed before or after ἐξετράπησαν. For the former position (Rec. Tisch. 8) we have the authority of א C D K L P, al.; for the latter (Lachm. Buttm. Tisch. 7), that of A F G, al.—1 Timothy 5:16. The Rec. πιστὸς ἢ πιστή is found in D K L, nearly all cursives, some versions, and in Ath. contra Arr. Tisch. 7 retained the Rec.; on the other hand, Lachm. Buttm. Tisch. 8 omitted πιστὸς ἤ. The expositors (also Reiche) have declared for the Rec. It is to be noted further, that in Vulg. ed. Ambros. Aug. Pel. the words ἢ πιστή are omitted, and also that in Boern. Vulg. ms. the translation si quis fideles habet viduas is found. For further remarks, see the exposition of the verse.

Instead of ἐπαρκείτω (Rec. Tisch. 7, following C D K L P, al.), A F G א have the middle ἐπαρχείσθω (Lachm. Buttm. Tisch. 8), which is indeed the original reading, the change being occasioned by the ἐπήρκεσεν in 1 Timothy 5:10, and the ἐπαρκέσῃ in 1 Timothy 5:16.—1 Timothy 5:18. For βοῦν ἀλοῶντα οὐ φιμώσεις, Lachm. and Buttm., on the authority of A C P 37, 57, 73, 80, al., Copt. Arm. Vulg. Chrys. etc., read οὐ φιμώσεις βοῦν ἀλοῶντα, which, however, might be a correction after 1 Corinthians 9:9. Tisch. has the common reading.—1 Timothy 5:20. After τούς, Lachm. and Buttm., on the authority of A D* Clar. Theoph. Ambros. Jerome, read δέ, which in F G, Boern. Vulg. ms. is found after ἁμαρτάνοντας. This variety in the position of δέ makes it suspicious in any case.—1 Timothy 5:21. Χριστοῦ Ἰησοῦ (Scholz, Lachm. Buttm. Tisch. Reiche, etc.), instead of the usual reading κυρίου Ἰησοῦ Χριστοῦ. Against κυρίου we have the testimony of A D* F G 17, 31, al., Copt. Sahid. Aeth. Clem. Basil, etc., and for Χριστοῦ Ἰησοῦ we have that of A D* G 17, 31, 73, al., versions, even the Sahidic and Fathers.

For πρόσκλισιν (Rec., with the authority of F G K, many others, It. Vulg. etc.) it is too rash, with Lachm. and Buttm., on the authority of A D L 10, 31, al., Ath. Bas. etc., to read πρόσκλησιν; because, notwithstanding the testimony of the oldest MSS., the sense almost imperatively demands πρόσκλισιν. This is a case where Tisch.’s words (see the article “Bibeltext des N. T.” in Herzog’s Real-Encyklopädie, II. pp. 183 f.) apply: “In spite of the great preference to be given to our oldest Greek MSS., we must not overlook the fact that sometimes those opposed to them, and centuries later, have at the same time the authority of much older versions and Fathers.” Tisch. retained the Rec.; he explains (l.c. p. 164) πρόσκλησιν as an itacism occasioned by the dictation of the text; similarly Reiche on the passage.—1 Timothy 5:23. Rec. στόμαχόν σου (Tisch. 7, after D F G K L, al.); the σου is wanting in A D* P א (Lachm. Buttm. Tisch. 8); in any case, the later addition is easier to explain than the omission.—1 Timothy 5:25. After ὡσαύτως, Lachm., on the authority of A F G g., inserted δέ; it is possible that δέ was struck out by a copyist on the analogy of 1 Timothy 2:9.

τὰ κάλα ἔργα] Instead of this reading, A D F G א 37, 116, al., Vulg. Clar. Boern. Theophyl. Aug. Ambros. Pelag. are decisive for τὰ ἔργα τὰ καλά (Lachm. Buttm. Tisch.).

Instead of the Rec. ἐστι after πρόδηλα, there stands in D F G P 17, 67* 93, al., εἰσιν; in A א 67* it is omitted (Lachm. Buttm. Tisch.).

δύναται] Lachm. Buttm. and Tisch. read the plur. δύνανται, on the authority of A D א 17, 44, 67, 71, al., plur. edd. Theodoret.

1Ti 5:1-25.

教会内の異なる階層に対するテモテの取り扱いに関する一般指示。

1. 年長者──年齢において；おそらく務めにおいての長老ではない；後者は

1Ti 5:17,

「よく指導する長老たち」に至るまで言及されない。比較せよ

Ac 2:17,

「あなたの年寄りたち」、原文は「長老たち」。「若い男たち」と対比される。テモテは、自分の若さを軽んじられる理由をだれにも与えないように行動するよう戒められた

(1Ti 4:12)

が、同様にここでは、自分の若さを覚え、年長者に対する若い者にふさわしい謙虚さをもって振る舞うよう告げられている。

激しくしかるな──原文は「強く打つな」；激しくしかるな：

2Ti 4:2

の「しかる（責める）」とは異なる語。

勧め──励まし勧めよ。

兄弟として──したがって同等の者として；彼らを支配するのではなく

(1Pe 5:1-3)。