Exegetical and Hermeneutical Commentary of 1 Timothy 5:9

Let not a widow be taken into the number under threescore years old, having been the wife of one man,

9. More definite direction is now given as to the honour and the qualification, Let not a widow be taken into the number. The position of the word ‘widow’ at the beginning of the sentence makes it probably part of the predicate, as R.V., Let none be enrolled as a widow. A roll or catalogue of widows for whom the alms of the Church were bespoken existed from the very first, Acts 6 and has been the care of each Church and each parish to a greater or less extent to the present day under varying forms and conditions: the least satisfactory arrangement on a large scale being the provision made by Christian England of ‘The House’; the most satisfactory being the pleasant almshouses dotted over the country, and the pension moneys from our Church alms taken month by month as from Christ with delicate attention by our deacon curates themselves to the cottage homes. Those who have had to select from such a list in a parish will have found the hints for selection given here very useful and necessary; (1) ascertained impossibility of support from relatives; (2) good moral character as wife and widow; (3) a defined period for ‘old age’; (4) reputation as a good mother, a kind neighbour, a zealous Church worker.

under threescore years old ] Lit. ‘who is found to be less than 60 years old,’ the participle belonging to the previous clause, according to the general usage: cf. Luk 2:42, ‘when he was twelve years old.’

having been the wife of one man ] ‘Having been,’ if retained should be put as by R.V. in italics, marking it as an English insertion; the phrase ‘wife of one man’ is precisely the same as in 1Ti 3:2, where see note. The clear and indisputable meaning here of the words is that of having been faithful to one husband all his lifetime instead of leaving him for another or adding another, ‘no bigamist or adulteress.’ She is to be ‘enrolled’ as such. Many of the N.T. exhortations on this point are startling to us as implying even in the circle of Christians very lax principles and habits still. And yet English ministerial knowledge could tell of many startling views and habits that prevail among us now in respect of the sanctity and purity of the married state. It is no ‘counsel of perfection’ but the plain elementary pledge ‘to live together till death’s parting after God’s ordinance in the holy estate of matrimony,’ that St Paul here commends. And it still needs much commending.

Fuente: The Cambridge Bible for Schools and Colleges

Let not a widow be taken into the number – Margin, chosen. The margin expresses the sense of the Greek more accurately, but the meaning is not materially different. Paul does not here specify into what number the widow is to be taken, or for what purpose she is to be chosen, but he speaks of this as a thing that was well understood. There can be no doubt, however, what he means. In the Acts of the Apostles 1Ti 6:1 we have this account: And in those days, when the number of the disciples was multiplied, there arose a complaining of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. It appears that from the first formation of the Christian church, provision was made out of the public funds of the society for the indigent widows who belonged to it; see Pateys Horae Paulinae on 1 Tim. No. 11. To this, as to a well-known practice, Paul here evidently refers. The manner in which he refers to it is such as to show that the custom had an existence. All that was necessary in the case, was, not to speak of it as if it were a new arrangement, but to mention those who ought to be re garded as proper subjects of the charity. It would seem, also, that it was understood that such widows, according to their ability, should exercise a proper watch over the younger females of the church. In this way, while they were supported by the church, they might render themselves useful.

Under threescore years old – For such reasons as those mentioned in 1Ti 5:11-14.

Having been the wife of one man – There has been much diversity of opinion whether this means that she had never had but one husband, or whether she had been the wife of but one man at a time; that is, whether she had cast off one and married another; see Whitby, in loc. The same difficulty has been felt in regard to this as on the passage in 1Ti 3:2; see the notes on that verse. Doddridge, Clarke, and others, suppose that it means, who had lived in conjugal fidelity to her husband. The reason assigned for this opinion by Doddridge, is, that the apostle did not mean to condemn second marriages, since he expressly 1Ti 5:14 commends it in the younger widows. The correct interpretation probably is, to refer it to one who had been married but once, and who, after her husband had died, had remained a widow. The reasons for this opinion briefly are:

(1) That this is the interpretation most naturally suggested by the phrase;

(2) That it agrees better with the description of the one that was to be enrolled among the number – those who were widows indeed – as we should more naturally apply this term to one who had remained unmarried after the death of her husband, than to one who had been married again;

(3) That, while it was not unlawful or improper in itself for a widow to marry a second time, there was a degree of respect and honor attached to one who did not do it, which would not be felt for one who did; compare Luk 2:36-37, She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years. The same is true now. There is a higher degree of respect felt for such a widow than there is for one who has been married again, though she may be again a widow.

(4) Among the pagans, it was regarded as especially honorable to have been married to but one man, and such widows were the Pudicitioe Coronam, or crown of chastity; Val. Max. L. i. c. ii.; compare Livy, L. 10:c. 23; see Whitby.

(5) As these persons were not only to be maintained by the church, but appear also to have been entrusted with an office of guardianship over the younger females, it was of importance that they should have such a character that no occasion of offence should be given, even among the pagan; and, in order to that, Paul gave direction that only those should be thus enrolled who were in all respects widows, and who would be regarded, on account of their age and their whole deportment, as widows indeed. I cannot doubt, therefore, that he meant to exclude those from the number here referred to who had been married the second time.

Fuente: Albert Barnes’ Notes on the Bible

Verse 9. Taken into the number] Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See note on 1Ti 5:10.

Under threescore years] As it might be supposed that, previously to this age, they might be able to do something towards their own support. See note on 1Ti 5:10.

Having been the wife of one man] Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Let not a widow be taken, into the number under threescore years old; what number he meaneth is very doubtful, whether he means the number of deaconesses, or the number of such as should receive alms from the church. Those who translate here chosen seem to favour the former. They say, that in the primitive church there being a want of hospials and public places for the reception of people deceased in their estates, &c., they chose some old widows to take care of the poorer sort of women when they were sick, and these also were themselves maintained by the church, and served the church in that charitable employment. Whether this number, or the more general number of widows relieved by the church, be meant, the caution of their age was very prudent:

1. Because younger widows could work for their living, and needed not to burden the church.

2. Because under those years they probably might marry again, and so become useless to the church.

3. Because after those years there could be no great fear of scandal from their wantonness and incontinency.

Having been the wife of one man: this condition seems harder to be understood; for though in former times, amongst the Jews and pagans, men were allowed more wives than one at the same time, yet no laws ever allowed the woman liberty of more husbands.

2. To understand it of women that had not been twice married, their first husbands being dead, seems hard, no law of God forbidding the second marriages of men and women successively.

3. Some therefore rather understand it of such widows as were become wives to second husbands, the first not being dead, but parted from them legally, either through their own fault, or through their voluntary desertion.

This the apostle seems to forbid, to avoid reproach and scandal to the church.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. Translate, “As a widow(that is, of the ecclesiastical order of widowhood; a kind offemale presbytery), let none be enrolled (in the catalogue)who is less than sixty years old.” These were not deaconesses,who were chosen at a younger age (forty was the age fixed at theCouncil of Chalcedon), and who had virgins (in a later age calledwidows) as well as widows among them, but a band of widows setapart, though not yet formally and finally, to the service of God andthe Church. Traces of such a class appear in Ac9:41. Dorcas herself was such a one. As it was expedient (see on1Ti 3:2; Tit1:6) that the presbyter or bishop should have been but oncemarried, so also in her case. There is a transition here to a newsubject. The reference here cannot be, as in 1Ti5:3, to providing Church sustenance for them. For therestriction to widows above sixty would then be needless and harsh,since many widows might be in need of help at a much earlier age; asalso the rule that the widow must not have been twicemarried, especially since he himself, below (1Ti5:14) enjoins the younger widows to marry again; as also that shemust have brought up children. Moreover, 1Ti5:10 presupposes some competence, at least in past times, and sopoor widows would be excluded, the very class requiring charity.Also, 1Ti 5:11 would then besenseless, for then their remarrying would be a benefit, not aninjury, to the Church, as relieving it of the burden of theirsustenance. TERTULLIAN [Onthe Veiling of Virgins, 9], HERMAS[Shepherd, 1.2], and CHRYSOSTOM[Homily, 31], mention such an order of ecclesiasticalwidowhood, each one not less than sixty years old, and resembling thepresbyters in the respect paid to them, and in some of their duties;they ministered with sympathizing counsel to other widows and toorphans, a ministry to which their own experimental knowledge of thefeelings and sufferings of the bereaved adapted them, and had ageneral supervision of their sex. Age was doubtless arequisite in presbyters, as it is here stated to have been inpresbyteresses, with a view to their influence on the youngerpersons of their sex They were supported by the Church, but not theonly widows so supported (1Ti 5:3;1Ti 5:4).

wife of one maninorder not to throw a stumbling-block in the way of Jews and heathen,who regarded with disfavor second marriages (see on 1Ti3:2; Tit 1:6). This is theforce of “blameless,” giving no offense, even in mattersindifferent.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Let not a widow be taken into the number,…. That is, of widows, to be maintained by the church; though some choose to understand these words of the number of such who were made deaconesses, and had the care of the poor widows of the church committed to them; and so the Arabic version renders it, “if a widow be chosen a deaconess”; but the former sense is best, for it appears from 1Ti 5:1 that the apostle is still speaking of widows to be relieved: now such were not to be taken under the church’s care for relief, under threescore years old: for under this age it might be supposed they would marry, and so not be desolate, but would have husbands to provide for them; or they might be capable of labour, and so of taking care of themselves. The age of sixty years was by the Jews x reckoned

, “old age”, but not under.

Having been the wife of one man; that is, at one time; for second marriages are not hereby condemned, for this would be to condemn what the apostle elsewhere allows, Ro 7:2. Nor is the sense only, that she should be one who never had more husbands than one at once; for this was not usual for women to have more husbands than one, even where polygamy obtained, or where men had more wives than one: this rather therefore is to be understood of one who had never put away her husband, and married another, which was sometimes done among the Jews; see Mr 10:12, and this being a scandalous practice, the apostle was willing to put a mark of infamy upon it, and exclude such persons who had been guilty of it from the number of widows relieved by the church.

x Pirke Abot, c. 5. sect. 21.

Fuente: John Gill’s Exposition of the Entire Bible

Let none be enrolled as a widow ( ). Present passive imperative of , old verb, to set down in an official list, only here in N.T. “Let a widow be enrolled,” the negative coming later, “having become of no less than sixty years” ( ). Second perfect active participle of . For the case of , see Lu 2:42. This list of genuine widows (verses 1Tim 5:3; 1Tim 5:5) apparently had some kind of church work to do (care for the sick, the orphans, etc.).

The wife of one man ( ). Widows on this list must not be married a second time. This interpretation is not so clear for 1Tim 3:2; 1Tim 3:12; Titus 1:6.

Fuente: Robertson’s Word Pictures in the New Testament

Be taken into the number [] . Better, enrolled (as a widow). N. T. o. Very, rare in LXX Common in Class. Originally, to pick out, as soldiers. Hence, to enroll, enlist. Here, to be enrolled in the body of widows who are to receive church support. See on ver. 3.

Fuente: Vincent’s Word Studies in the New Testament

1) “Let not a widow be taken into the number” (chera katalegestho me) “Let not a widow be enrolled,” or enlisted for church charity care.

2) “Under threescore years old” (helatton eton eksekonta) “Less than sixty years of age.”

3) “Having been the wife of one man” (gegonuia henos andros gune) “Having become a wife of one man; not a much-married, “grass-widow,” not married a second time, 1Co 7:39.

Fuente: Garner-Howes Baptist Commentary

9 Let a widow be chosen. He again points out what kind of widows should be taken under the care of the Church; (91) and more clearly than he had formerly done.

Not under sixty years of age First, he describes the age, sixty years; for, being supported at the public expense, it was proper that they should have already reached old age. Besides, there was another and stronger reason; for they consecrated themselves to the ministry of the Church, which would have been altogether intolerable, if there were still a likelihood of their being married. They were received on the condition that the Church should relieve their poverty, and that, on their part, they should be employed in ministering to the poor, as far as the state of their health allowed. Thus there was a mutual obligation between them and the Church. It was unreasonable that those who were under that age, and who were still in the vigor of life, should be a burden to others. Besides, there was reason to fear that they would change their mind and think of being married again. These are two reasons why he does not wish any to be admitted “under sixty years of age.”

Who hath been the wife of one man As to the desire of marrying, that danger had been sufficiently guarded against, when a woman was more than sixty years old; especially if, during her whole life, she had not been married to more than one husband. It may be regarded as a sort of pledge of continence and chastity, when a woman has arrived at that age, satisfied with having had but one husband. Not that he disapproves of a second marriage, or affixes a mark of ignominy to those who have been twice married; (for, on the contrary, he advises younger widows to marry;) but because he wished carefully to guard against laying any females under a necessity of remaining unmarried, who felt it to be necessary to have husbands. On this subject we shall afterwards speak more fully.

(91) “ Quelles vefues on doit recevoir a estre entretenues aux depens de l’Eglise.” — “What widows ought to be received, to be supported at the expense of the Church.”

Fuente: Calvin’s Complete Commentary

(9) Let not a widow be taken into the number under threescore years old.The question respecting the assistance to be afforded to the poor and destitute widows of the great Asian Church reminded St. Paul of an organisation, consisting of widowed women, which had grown out of the needs of Christianity. He would lay down some special rules here to be observed by his friend and disciple. What, now, is this organisation commended to Timothy in these special directions? Here, and here only in the New Testament, do we find it alluded to; but the instructions in this passage are so definite, so precise, that it is impossible not to assume in the days of Timothy and of Paul, in some, if not in all the great churches, the existence of an official band of workers, consisting of widows, most carefully selected from the congregation of believers, of a somewhat advanced age, and specially distinguished for devotionpossessing, each of these, a high and stainless reputationthey were an official band of workers, a distinct order, so to speak; for these widows, formally entered on the Churchs list, could not possibly represent those poor and desolate widows, friendless and destitute, spoken of above. The minimum age of sixty years would also exclude many; and the advice of St. Paul to the younger ones to marry again could never have been addressed to women wanting even many years of the requisite sixty. Were these poor souls to be formally shut out from receiving the Churchs alms? Again, those on the list could never be the same persons whom we hear of as deaconesses (Rom. 16:1, and in the Christian literature of the second century). The active duties of the office would have been utterly incompatible with the age of sixty, the minimum age at which these were to be entered on the list. We then conclude these widows were a distinct and most honourable order, whose duties, presbyteral rather than diaconic, apparently consisted in the exercise of superintendence over, and in the ministry of counsel and consolation to, the younger women.That they sat unveiled in the assemblies in a separate place by the presbyters; that they received a special ordination by laying on of hands; that they wore a peculiar dresswere distinctions probably belonging to a later age.

Having been the wife of one man.Of the conditions of enrolment in this order, the firstthat of agehas been alluded to; the secondhaving been the wife of one manmust not be understood in the strictly literal sense of the words. It is inconceivable that the hope of forming one of the highly honoured band of presbyteral women depended on the chance of the husband living until the wife had reached the age of sixty years. Had he died in her youth, or comparative youth, the Apostles will was that the widow should marry again. (See 1Ti. 5:14, where St. Paul writes, I will that the younger women marry, &c.)

The right interpretation of the words is found in some such paraphrase as, If in her married life she had been found faithful and true. The fatal facility of divorce and the lax state of morality in Pagan society, especially in the Greek and Asiac cities, must be taken into account when we seek to illustrate and explain these directions respecting early Christian foundations.

While unhesitatingly adopting the above interpretation of the words wife of one man, as faithfully representing the mind of St. Paul, who was legislating here, it must be remembered, for the masses of believers whose lot was cast in the busy world (see his direct command in 1Ti. 5:14 of this chapter, where the family life is pressed on the younger widow, and not the higher life of solitude and self-denial), still those expositors who adopt the stricter and sterner interpretation of wife of one manviz., a woman that has had only one husbandhave, it must be granted, a strong argument in their favour from the known honour the univirc obtained in the Roman world. So Dido, in n. iv. 28, says

Ille meos, primus qui me sibi junxit, amores
Abstulit, ille habeat secum, servetque sepulcher.

Compare, too, the examples of the wives of Lucan, Drusus, and Pompey, who, on the death of their husbands, devoted the remainder of their lives to retirement and to the memory of the dead. The title univir graved on certain Roman tombs shows how this devotion was practised and esteemed. To love a wife when living is a pleasure, to love her when dead is an act of religion, wrote Statius

Uxorem vivam amare voluptas

Defunctam religio.

Statius, Sylv. v., in Promio.

And see, for other instances, Lecky, Hist. of European Morals, chap. 5.

But it seems highly improbable that the delicate and touching feeling, which had taken root certainly in some (alas! in only a small number) of the nobler Roman minds, influenced St. Paul, who, under the direction of the Holy Spirit, was laying down rules for a great and world-wide society, which was to include the many, not the few, chosen soulswas legislating for the masses, to whom such an expressed wish would indeed be a counsel of perfection rarely to be carried out; and so, without hesitation, we adopt the more practical interpretation given above.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9-15. What cases shall upon scrutiny be enrolled as widows indeed, 9, 10, and what cases not, 11-16.

Fuente: Whedon’s Commentary on the Old and New Testaments

9. First, the required age.

Taken into the number Of Church widows, to be supported by contributions. The Greek may signify, enrolled in a catalogue, and clearly implies a definite number; namely, genuine widows, Church-supported. There is here no intimation of their being deaconesses, or eldresses; or as being ordained, or having any duties to perform. They appear as simply beneficiaries of the Church bounty.

Threescore years old Earlier than that age, there is a physical capability of self-support, and if a widow younger than that is in distress, she would be temporarily aided, not as an enrolled and permanent widow, but like any other immediately needy person.

Wife of one man The 1Ti 5:9-10, prescribe what a true widow’s previous history is required to be. First, her marriage relations must be without complication; at any rate since her conversion. For the practice of polyandry, as Fairbairn shows, was by no means rare. President Wolsey says, that even after Christianity obtained ascendency in the Roman empire, “divorce by mutual consent kept its ground all the way down to Justinian.” When Justinian attempted to limit divorce by law to cases of unchastity, such marital plots and poisonings took place that he was obliged to relax the law in the interests of public morality. How in such states of society a woman became more than the wife of one man, is illustrated by the following words of Conybeare: “In the corrupt facility of divorce allowed by both Greek and Roman law, it was very common for man and wife to separate, and marry other parties during the life of each other. Thus, a man might have three or four living wives, or women who had successively been his wives. An example of this may be found in the English colony of Mauritius, where the French revolutionary law of divorce had been left unrepealed by the English Government; and it is not uncommon to meet in society three or four women who have all been wives of one man, and three or four men who have all been husbands of one woman. This successive rather than simultaneous polygamy is perhaps forbidden here.” See note, 1Ti 3:2.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Let none be enrolled (or ‘reckoned’) as a widow under sixty years old, having been the wife of one man,’

The first question we must ask is whether this only refers to the widows who are ‘widows indeed’ of the previous passage. It seems unlikely. Paul could hardly be suggesting that only those of such widows who were over sixty could qualify for support. Any over fifty would be unlikely to marry again and have children, and they would be equally desolate.

Let us consider the possibilities:

This ‘enrolment’ (although it may only mean ‘reckoning’) may refer to a list of widow’s without families as above, whom the church were supporting and who were over sixty years old. Certainly they might be seen as very suitable, being free from all other obligations (but that would also apply to those over fifty).

It may refer to a list of all widows in the church over sixty who wished to be enrolled in active service for the church in ministering to the people of God physically (compareRom 16:2), for he has previously been speaking about all widows and how they were to be catered for. They would be widows who had demonstrated their spirituality in the way about to be described and wished to serve Christ in the church, although if they had families many of these would also have obligations to their own families.

The list was clearly so that they could fulfil certain responsibilities, such as praying, teaching the younger women in practical matters (Tit 2:4), caring for the sick, and so on. Such women are often the backbone of the church. The restriction to ‘the wife of one man’ probably means not having been divorced or not having had liaisons with other men. It might mean only having had one husband and not having married again after he died, but it must be considered doubtful if marrying a second husband, when the first one had died, excluded someone. The idea behind it would seem to be that the woman has demonstrated her fidelity and trustworthiness.

Fuente: Commentary Series on the Bible by Peter Pett

A Contrasting Approach Towards Older and Younger Widows. ( 1Ti 5:9-16 ).

This responsibility of the church towards widows was not, however, to become a licence for all widows to become too dependent on the church. It was mainly to benefit older widows, indeed those who were over sixty years old who had clearly demonstrated the genuineness of their faith, and it required full dedication by those who had no other responsibilities to serving Christ through the church as best they could. Paul was well aware that this requirement could prove a trial for younger women who may come to regret having so fully dedicated themselves, bringing themselves into condemnation by withdrawing from their pledge when they sought to marry again. The early church took their pledges seriously (Psa 15:4 b). Furthermore he was afraid that with such freedom from care, and the visitation requirements, they may also become merely idle tittle-tattlers and busybodies. Rather they are therefore to fulfil the responsibility of all women in the church of child-producing age, by producing a Christian family (compare 1Ti 2:15).

Analysis.

a Let none be enrolled (or ‘reckoned’) as a widow under sixty years old, having been the wife of one man (1Ti 5:9).

b Well reported of for good works; if she has brought up children, if she has used hospitality to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work (1Ti 5:10).

c But younger widows refuse, for when they have become lax against Christ, they desire to marry, having condemnation, because they have rejected their first pledge (1Ti 5:11-12).

d And together with this they learn also to be idle, going about from house to house (1Ti 5:13 a).

c And not only idle, but tittle-tattlers also and busybodies, speaking things which they ought not (1Ti 5:13 b).

b I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling, for already some are turned aside after Satan (1Ti 5:14-15).

a If any woman who believes has widows, let her relieve them, and let not the church be burdened, that it may relieve them that are indeed widows (1Ti 5:16).

Note that in ‘a’ the qualification for enrolment as a widow are given, and in the parallel those who are not to be enrolled are described. In ‘b’ the acceptable behaviour of a widow is described, and in the parallel the acceptable behaviour of a younger widow. In ‘c’ we have a description of what a younger women’s positive failures can be, and in the parallel further indications of the same. Centrally in ‘d’ is a description of a younger widow’s negative failing, becoming idle and frivolous.

Fuente: Commentary Series on the Bible by Peter Pett

The Care of Widows on the Part of the Congregation.

v. 9. Let not a widow be taken into the number under threescore years old, having been the wife of one man,

v. 10. well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.

v. 11. But the younger widows refuse; for when they have begun to wax wanton against Christ, they will marry;

v. 12. having damnation, because they have cast off their first faith.

v. 13. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

v. 14. I will, therefore, that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

v. 15. For some are already turned aside after Satan.

v. 16. if any man or woman that believeth have widows, let them relieve them, and let not the church be charged, that it may relieve them that are widows indeed.

Having given his definition of a widow that is in need and actually forsaken, he now proceeds to show in what manner the congregation should make arrangements for the support of the true widows: A widow should not be entered in the list (of dependents) unless she has reached the age of sixty, (having been) the wife of one man. It seems that the incident related in Act 6:1-15 caused the various Christian congregations to prepare a list of such widows as were entitled to the support of the congregation. It is with reference to this list that St. Paul makes the rule, placing the age of widows to be supported at sixty years, not less, this being the age at which they probably would no longer be able to support themselves. But Paul names also other requisites. First of all, she must have been the wife of one man, that is, her married life must have been unattended by any scandal; she must have been a faithful wife to the husband with whom she had been joined in wedlock.

But the apostle has also other conditions: Well-spoken of for good works, if she have brought up children, if she have been hospitable, if she have washed the feet of saints, if she have brought relief to distressed (people), if she have diligently followed every good work. St. Paul demanded that widows that were to be maintained at the expense of the congregation should be well reported, well-spoken of, have an excellent reputation so far as good works are concerned. He wanted the names of only such women in the lists as were generally known to be women of a good moral, of a strictly Christian character. Their sphere of activity was to be that of good works. The apostle offers some suggestions as to the manner in which an investigation as to the fitness of a candidate might be conducted. Did she bring up her children, if God granted her any, in the nurture and admonition of the Lord? Did she show a heart full of merciful love toward strangers? Was she willing to show hospitality to some poor sojourning Christian brother? Was she ready to show the saints that entered her home special acts of kindness and courtesy which custom demanded, which gave evidence of her unselfish humility? Was she ready to bring relief in word and deed to such as were in distress? Was it her constant endeavor to be of assistance in any case of trouble according to ability? Was she always zealous and interested in every good work? Did she, in other words, devote her entire life to the service of her neighbor, giving evidence of the faith of her heart in unselfish love? If these and similar points could be established by a tactful investigation, then such a widow might be enrolled in the list of the congregation, among those that were entitled to the support which was regularly given to such as were actually in need of help.

The apostle now describes another class of widows whom he very emphatically does not want to be included in the catalog of those that were entitled to maintenance: But the younger widows refuse; for if they feel the desire of the flesh over against Christ, they want to marry, having the condemnation that they have cast off their first faith. For denying the younger widows the right to be enrolled in the list of those that were supported by the congregation the apostle gives a simple reason. The younger women were still in possession of their full intellectual and bodily vigor, with all that this implies. As long as they were busy with their own support, there would be sufficient outlet for their superfluous energy, and they would not so easily be inclined to get into mischief. Should they receive their full support from the congregation, however, there would not be a convenient outlet for their natural rigor. Idleness would be apt to increase the impulse of their bodily desires, they would be in danger of seeking sensual satisfaction, of becoming addicted to dissipation and voluptuousness. This behavior, in turn, would place them in the strongest opposition to Christ. Even if they should then take the opportunity to get married and escape from the temptations to wickedness, the accusation would still stand that by means of the support received from the congregation they had taken the opportunity to become addicted to various vices. They would come under the judgment of condemnation that they had lost their faith by indulging in such sins of the flesh. Even marriage, in itself a holy state, would in their case only be the result of their having indulged in a life of ease which intensified the natural passions and made the gratification of their sex impulse the only reason for their entering it again.

But the apostle has still another reason for excluding younger widows from the support of the congregation: At the same time, on the other hand, being at leisure, they learn to run about from house to house, not only idle, however, but also garrulous and inquisitive, speaking things which they should not. With their maintenance assured, the younger widows might soon find time heavy on their hands. They would have too much leisure and at the same time too much energy. If they had devoted themselves to works of mercy, if they had spent the time at their disposal in growing in Christian knowledge, all might yet have been well. But the apostle’s experience had shown him that they employed their time in an altogether different manner. They gadded about from house to house, without definite aim and purpose. Their idleness in itself was bad enough under the circumstances, but they also became gossipers, tattlers, they killed time with empty talk; they pried into affairs which were not their business, they managed to worm out family secrets from unsuspecting matrons. Naturally they got into the habit of repeating things which should have remained secret, their garrulousness being unrestrained by common sense; in a word, they developed into first-class talebearers. The application of the words of the apostle to circumstances of our day is so obvious that every reader may easily add his own comment.

The apostle now proposes a remedy for such conditions: I ordain, then, that the younger (widows) marry, bear children, manage a household, in no way give occasion to an opponent in favor of railing; for already some are turned aside after Satan. In order to avoid offense both within and outside of the congregation, the apostle here establishes a rule which may well be followed more frequently also in our days. The danger, as experience has shown, being such as pictured by St. Paul, the remedy lies in this, that younger widows enter holy matrimony for the second time before there is any chance for offense. And since marriage, by the blessing of God, should naturally be fruitful, the bearing of children should follow as a matter of course. That marriage, in our days, is often regarded only as a silly, voluptuous game, in which the blessing of children is excluded from the outset, is a damnable perversion of God’s ordinance. The younger widows, having married again, would at any rate be engaged in managing their own households, in bringing up their children, and in taking care of the business end of the home. In the position of mother and mistress of a household a woman will best fulfill her calling in the world, will come nearest to meeting the ideal which the Bible praises. In this double office as mother and mistress of her household the woman, then, is so busily engaged that she has no time for gadding and for voluptuousness, and opponents will hardly find occasion for justified criticism and raillery which might throw a bad light on the Christian religion, on the faith and doctrine which the believers confess, upon which they pride themselves. The apostle’s apprehension in this respect was not without good foundation, since some widows had already gone wrong, they had yielded to temptation, had forgotten chastity and decency, had left the way of sanctification, had denied the faith.

At the close of this paragraph the apostle once more takes up the matter of the maintenance of the widows: If a man or a woman among the believers have widows (among his or her relatives), let him assist them; the congregation is not to be burdened with them, in order that those widows that are really in need may be served with help. It seems that the care of the widows in the congregations was a burning question in those days, making it necessary for St. Paul to pay so much attention to its solution. His summary is that no person related to a widow should be permitted to evade the duty resting upon him; everyone should see to it that such a lonely widow is taken care of, that she is given the support which she needs. The congregation as such should not be burdened with her support, except in case of absolute necessity. Note: The congregations of our day may yell learn to take care of their benevolences in a well-ordered manner, which includes tactful investigation of all such cases in which support seems to be demanded.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ti 5:9. Be taken into the number, Be put upon the list, is the precise signification of the word . Surely none can imagine that the apostle meant to confine the charity of the church to widows of such an age, and who had all these characters. We must therefore conclude, that he speaks of those who bore the office of deaconesses, who were probably entrusted with the care of entertaining Christian strangers, whether ministers or others; and perhaps of entertaining some poor children, who might be maintained by the alms of the church: and it might be very proper on many accounts, and for very obvious reasons, that this office should be committed only to persons of an advanced age, and such as hadlaid aside all thoughts of marrying again. It is evident, that they who had practised hospitality themselves in their most prosperous days, would be particularly fit for one part of this office, and peculiarly worthy of the countenance which this office gave, and of the trust which it implied. We find that these widows were to be such as had been the wife of one man. It is very certain that second marriages in the general are not condemned by Christianity. The apostle expressly advises the younger widows to marry again, 1Ti 5:14.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Ti 5:9 ff. From this point the apostle takes up a special class of widows, viz. those who had been placed by the church on a formal list, and who accordingly possessed a certain position of honour in the church. From 1Ti 5:16 it is to be inferred that it was the duty of the church to care for them so long as they lived, while from 1Ti 5:10 it appears that they had to perform for the church certain labours of love suited to them. The various views regarding them have already been given in the Introduction, 5; each has its special difficulties. Still Mosheim’s view is the most probable, [176] only what the apostle says of these widows does not justify us in transplanting into the apostolic age the ecclesiastical institution of the ( , ) in the same form as it had at a later date. We have here only the tendencies from which the institution was gradually developed. Though the apostle takes it for granted that the church takes care of these widows, we cannot conclude that, as the older expositors assume, [177] he means by the their reception into the number of the widows to be supported by the church. Poor widows, like poor persons generally, would surely be supported by the church without being placed in the special class of the here meant. 1Ti 5:9-10 . ] ( . . in N. T.), properly “select,” then “ place upon a list ,” used especially of the citizens chosen for service in war; comp. Aristophanes, Acharn. 1629, Lysist. 14. 6. is not the subject, but the predicate; Winer, p. 549 [E. T. p. 738]: “ as widow let her be registered (enrolled) who is not under sixty” (so, too, Wiesinger, Hofmann). The common translation is: “let a widow be chosen” (so de Wette, van Oosterzee, Plitt.).

] Leo and some others connect with what follows (Vulgate: quae fuerit unius viri uxor; so Luther). A comparison with 1Ti 3:2 shows that this is incorrect; besides, the construction itself demands the connection with what precedes. The genitive does not depend on (as Luk 2:42 : ), but on , and is equivalent to (comp. Demosthenes, in Timocrat . p. 481: ).

, after the explanation given at 1Ti 3:2 of the corresponding expression: , denotes the widow who has lived in sexual intercourse with no one but her lawfully wedded husband.

] in the N. T. has often the meaning: give one a good testimony; hence the passive is: possess a good testimony ( , 1Ti 3:7 ). here (as elsewhere in connection with verbs of similar meaning, see Wahl, s.v. . .) gives the ground (of the good testimony); comp. Heb 11:2 , for which in Heb 11:39 we have .

The (comp. 1Ti 5:25 ; 1Ti 6:18 , and other passages in the Pastoral Epistles) are not only works of benevolence, although to these chief attention is directed, but generally “ good works ”.

] cannot be joined immediately with , since the sense forbids us to consider this and the following clauses as co-ordinate with what precedes. It is rather attached to the . . , not, however, in such a way (as Heydenreich thinks) as to stand for (which is also not the case in Act 26:22-23 ), but in such a way as to distribute the preceding idea into its single parts, and connect them with it in free fashion, “ if namely .” Luther: “and who has a testimony of good works, as she has brought up children.”

On ( . .) Theodoret remarks: , . Wrong; the verb, not “rear” (van Oosterzee), but “nurse” (Luther), refers to the attention of love, as do the verbs that follow; compare Act 22:3 : distinguished from . There is no reason for thinking here of strange children, since it may rightly be called a , if a mother does not entrust the rearing of her children to others, but takes care of them herself (in opposition to Leo and Wiesinger); the apostle is not thinking of the distinction between strange children and one’s own. Heydenreich, de Wette, and others think that Paul bases this exhortation on the ground that the was part of the official duties of a , and that she must have practised them before; but they are wrong, because in that case we could not but consider the . . . as also the special duties of such widows.

] comp. 1Ti 3:2 ; Tit 1:8 ( ); Rom 12:13 ; Heb 13:2 . The word (Euripides, Alc. 555) is in the N. T. .

] comp. Joh 13:5 ff.; also Luk 7:44 . Wahl: pedum lotio (apud Judaeos) opus erat servile eademque apud eos in primis humanitatis officiis hospiti praestandis ponebatur. The feet-washing is meant literally, and not merely as “a symbolic expression for the manifestations of self-denying love” (first ed.); although Paul might at the same time be thinking of other services of lowly love. Theophylact: .

The are not merely the (in opposition to Wiesinger), but the Christians in general who came into the house as guests.

] Bengel arbitrarily limits the meaning of , wishing to interpret it only of the poor; it is to be taken more generally as equivalent to “ those in distress .” in the N. T. only here and at 1Ti 5:16 .

After naming several works of love in detail, the apostle adds more generally, in order to exhaust the . . : . [178] Hence we must not here think of works of benevolence only, but take in its entire meaning.

(in the N. T. only here at 1Ti 5:24 , at Mar 16:20 , where it is absolute, and at 1Pe 2:21 , where it is joined with ) is mostly referred to persons; but we cannot therefore, with Schleiermacher, supply here , i.e . . [179] It stands here in the same sense as , 1Ti 6:11 ; 1Th 5:15 ; Heb 12:14 . Luther: “who has followed every good work.” [180]

[176] With his view de Wette and Wiesinger agree; also Hofmann in substance. Even van Oosterzee refers us to Mosheim; but he wrongly identifies the widows here mentioned with the deaconesses, whereas Mosheim clearly distinguishes between them.

[177] Chrysostom in his commentary explains this passage as meaning, receiving in order to care for. In his Hom. 31, in div. N. T. loc. , however, he interprets it of receiving into an ecclesiastical office, saying: , , .

[178] This Hofmann wrongly disputes, wishing to lay the emphasis not on . ., but on : “if there was any good to be done, she was to follow after it with all diligence , she was to make it her business.”

[179] Bengel gives a peculiar reference to the word, which cannot be justified, saying: antistitum et virorum est bonis operibus praeire Tit 3:8 ; Tit 3:14 , mulierum, subsequi, adjuvando pro sua parte.

[180] Hofmann is indeed not wrong in contending against the view that ver. 15 points to the services which the widows here mentioned are to perform for the church. He says that this verse only tells that “she must have fulfilled the duties of a mother and a Christian housewife.” But the enumeration of all these duties indicates that as a church-widow she must be practised in the exercise of many services of love.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(9) Let not a widow be taken into the number under threescore years old, having been the wife of one man, (10) Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work. (11) But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; (12) Having damnation, because they have cast off their first faith. (13) And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. (14) I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. (15) For some are already turned aside after Satan. (16) If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

It is worthy remark, what attention the Holy Ghost hath shown to the honorable women, in every age of the Church, whom He had graciously regenerated, and made eminent for services to his household. What blessed characters are given to the Sarahs, and Rebekahs, and Rachels, and Deborahs, and Jaels, and Hannahs of the Old Testament Scripture: and how interesting the Maries, and Elizabeths, and Joannas, and Dorcases; and other holy women of the New? Mothers in Israel are among the excellent in the earth; and are handed down to us with such marks of blessed testimony as show, that their names are written in the book of life, and are enrolled among those of whom the world is not worthy. Heb 11:35 to the end.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,

Ver. 9. The wife of one man ] As Anna, Luk 2:36 . Such are held to be more modest, to whom the thought of death hath been enough to forbid the banns of second marriage.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

9 16 .] Further regulations respecting widows .

Fuente: Henry Alford’s Greek Testament

9 .] Is subject or predicate? ‘let a widow ,’ or ‘let a woman ?’ I own, from the arrangement of the words, I am inclined to believe the latter to be the case. The verb introduces the new particular. Had then been the subject, the verb, having the emphasis, must have preceded. As it is, has the emphasis, as it would have, were it the predicate, spoken of those of whom the consisted. I render therefore, Let a woman be inserted in the catalogue as a widow . But now, for what purpose?

is to enrol on a list or roll: so Aristoph. Acharn. 1029: , Lysistr., | : Xen. Rep. Lac. iv. 3, : Lysias, p. 172. 37, : see other examples in Palm and Rost’s Lex., and in Wetst. But what catalogue are we to understand? (In replying to this question I agree in the main with De Wette, from whose note the substance of the following remarks is adopted.) Hardly, (1) that of those who are to receive relief from the Church (so Chrys. h. l., Thdrt., c., Thl., Jer., Erasm., Calv., Est., Wolf, Neand., al.): for thus the rule, that she is to be sixty years of age , would seem a harsh one, as many widows might be destitute at a far earlier age: as also the rule that she must not have been twice married , especially as the Apostle himself below commands second marriage for the younger widows. Again, the duties enjoined in 1Ti 5:10 presuppose some degree of competence, and thus, on this hypothesis, the widows of the poorer classes would be excluded from sustenance by charity, who most of all others would require it. Also, for the reason alleged in 1Ti 5:11 , sustenance can hardly be in question for then the re-marrying would simply take them off the roll, and thus be rather a benefit, than a detriment to the Church. Nor again (2) can we understand the roll to be that of the deaconesses , as Pelag., Beza, Schleierm., Mack, al.: although the Theodosian code, founded on this interpretation, ordained “nulla nisi emensis LX annis secundum prceptum Apostoli ad Diaconissarum consortium transferatur,” xvi. 2. 27 (De W.). For a) the age mentioned is unfit for the work of the deaconesses’ office, and in the council of Chalcedon the age of the deaconesses was fixed at 40: b) not only widows but virgins were elected deaconesses (Balsamon, ad Can. xix. conc. Niceni, , . Suicer, i. 865): (3) it is implied in 1Ti 5:12 , that these widows were bound not to marry again, which was not the case with the deaconesses. It seems therefore better to understand here some especial band of widows , sustained perhaps at the expense of the church, but not the only ones who were thus supported: set apart for ecclesiastical duties, and bound to the service of God. Such are understood here by Chrys. himself in his homily on the passage (311 in div. N. T. loc. 3, vol. iii. p. 523, Migne), , , . , . They are also mentioned as , , , : i.e. such widows as corresponded in office for their own sex in some measure to the presbyters, sat unveiled in the assemblies in a separate place, by the presbyters, and had a kind of supervision over their own sex, especially over the widows and orphans: were vowed to perpetual widowhood, clad with a ‘vestis vidualis,’ and ordained by laying on of hands. This institution of the early church, which was abolished by the eleventh canon of the council of Laodicea (in the translation of Dionys. Exiguus, ‘mulieres qu apud Grcos presbyter appellantur, apud nos autem vidu seniores, univir, et matriculari nominantur, in ecclesia tanquam ordinatas constitui non debere’), is sufficiently affirmed by Chrys. l. c. Epiphan. hr. lxxix. 4, vol. ii. (Migne), p. 1060 f., and long before by Tert. de veland. virg. 9, vol. ii. p. 902: ‘ad quam sedem (viduarum) prter annos LX non tantum univir, i.e. nupt aliquando, eliguntur, sed et matres et quidem educatrices filiorum.’ De W. imagines he finds also a trace of it in Herm. Pastor, i. vision 2. 4, p. 900: ‘ (‘Grapte diaconissa fuisse videtur.’ Hefele, not.) :’ and in Lucian de morte peregrini, Opp. iii. 335 Reig., , . He also refers to the dissertation of Mosheim on this place, in which he has thoroughly gone into all the bearings of the subject and maintained the above view. So also Grot., Fritzsch., and Michaelis: so Wiesinger, and in a somewhat modified shape, Huther, repudiating the idea of formal ordination and setting apart of widows so early as the apostolic age. In this he is probably right. De W. makes the allusion to this ‘institute of widows’ one proof of the post-apostolic date of the Epistle: but on this see Prolegg. ch. vii. i. 27. Let a woman be enrolled a widow, who is not less than sixty years old ( is joined by the vulg. (‘qu fuerit unius viri uxor’), Jer., Luth., Calv., Beza, Grot., Mack, al., to the next clause: but against this is usage ( , Luk 2:42 ; cf. also Plato, Legg. vi. p. 765, , and see other examples in Wetst.), and the fact that stands alone in ch. 1Ti 3:2 . Besides, if it belonged to the next clause, it would have in it any place but the first ), the wife of one husband (cf. ch. 1Ti 3:2 . Here, as contemporaneous polygamy is out of the question, and thus one element of difficulty in the other case is eliminated, we can hardly understand any thing other than that the should have been the wife of only one husband: i.e., not married a second time: so Tertull. ad uxor. i. 7, vol. i. p. 1286: “digamos non sinit prsidere, viduam allegi in ordinem nisi univiram non concedit.” So that the parallel expressions here and in ch. 1Ti 3:2 will be consistently interpreted. See the mistaken views of Thdrt. ( ), &c., treated of under ch. 1Ti 3:2 ), having a good character (testimony from without, cf. reff. and ch. 1Ti 3:7 ) in (the element or region in which that is versed) good works (reff.), if (‘the conditions have as yet been expressed by participles in agreement with the noun: the construction is now changed for the hypothetical.’ De W.: but does not depend immediately on : the intervening clauses must be taken for granted. So that it may more properly be said to be dependent on . : such an one, if in addition she, &c.) she (at any time keep the aor.) brought up children (her own? or those of others? If (1), the barren might seem hardly dealt with: if (2), the word must be somewhat forced aside from its ordinary meaning (see in Palm and Rost’s Lex.: where in the examples cited, die Kindererzeugung mitinbegrissen ist ). Still this latter, considering that is the next good work specified, seems most probable: and so, but for the most part combining it with the other, Beng., De W., Huther, Wiesinger, al. Grot. understands it, ‘si nec abortum sibi fecerit, nec ob paupertatem exposuerit liberos , sed omnes sibi natos educaverit, et quidem honeste ac pie:’ Calv., ‘non sterilitatem hic damnari a Paulo, sed matrum delicias, qu sobolis alend tdia devorare recusant’), if she (at any time) received strangers (practised hospitality. This clearly points out a person above the rank of the poor and indigent: though Chrys. pithily replies, , . . One is glad to hear that all the Christian widows at Constantinople were so well off. But it can hardly have been so in the apostolic age. Cf. ch. 1Ti 3:2 ; Tit 1:8 ; Rom 12:13 ; Heb 13:2 ), if she (at any time) washed the feet of the saints (‘synecdoche partis, pro omni genere officiorum humilitatis,’ Beng. , Thl. Still, we must not dismiss from our consideration the external act itself: as Thdrt. : see Joh 13:14 , and note, in which, though a formal ceremony in obedience to our Saviour’s words is repudiated, the principle of humbly serving one another, which would lead to such an act on occasion presented, is maintained), if she (at any time) relieved (cf. Herod. i. 91, : Eur. Hec. 963, | ; and examples in Wetst. It is more rarely found with an accus.: see Palm and Rost’s Lex.) the distressed (not merely the poor , as Beng., but those afflicted in any way; cf. example from Herod. above), if she followed every good work (Chrys. in his fine homily on this passage, cited above, 15, says: . . .; , , , , , . Bengel’s idea, ‘Antistitum et virorum est, bonis operibus prire , Tit 3:8 ; Tit 3:14 ; mulierum, subsequi , adjuvando pro sua parte,’ is ingenious, but wrong: cf. Plato, Rep. p. 370 c, ).

Fuente: Henry Alford’s Greek Testament

1Ti 5:9 . : St. Paul passes naturally from remarks about the duty of Church members to their widowed relatives to specific rules about the admission of widows to the roll of Church widows (see Act 6:1 ). The of this ver. is of 1Ti 5:3 ; 1Ti 5:5 , who was to receive consideration and official recognition. These widows had no doubt a ministry to fulfil a ministry of love, prayer, intercession, and giving of thanks (Polycarp, 4); but it is difficult to suppose that St. Paul, or any other practically minded administrator, would contemplate a presbyteral order of widows, the members of which would enter on their duties at the age of 60, an age relatively more advanced in the East and in the first century than in the West and in our own time. We may add that the general topic of widows’ maintenance is resumed and concluded in 1Ti 5:16 .

In the references to widows in the earliest Christian literature outside the N.T. (with the exception of Ignatius Smyrn . 13) they are mentioned as objects of charity along with orphans, etc. (Ignatius, Smyrn . 6, Polyc . 4; Polycarp, 4; Hermas, Vis . ii. 4, Mand . viii., Sim . i. 1Ti 5:3 , ix. 26, 27; Justin, Apol . i. 67). None of these places hints at an order of widows. The subject cannot be further discussed here; but the evidence seems to point to the conclusion that the later institution of widows as an order with official duties was suggested by this passage. The history of Christianity affords other examples of supposed revivals of apostolic institutions.

Ell., who follows Grotius in seeing in this verse regulations respecting an ecclesiastical or presbyteral widow, objects to the view taken above that it is “highly improbable that when criteria had been given, 1Ti 5:4 sq. , fresh should be added, and those of so very exclusive a nature: would the Church thus limit her alms?”

But 1Ti 5:4 sq . does not give the criteria, or qualifications of an official widow; but only describes the dominant characteristic of the life of the “widow indeed,” viz. , devotion; and again, the Church of every age, the apostolic not less than any other, has financial problems to deal with. Charity may be indiscriminating, but there are only a limited number of widows for whose whole support the Church can make itself responsible; and this is why the limit of age is here so high. At a much younger age than 60 a woman would cease to have any temptation to marry again.

Lightfoot has important notes on the subject in his commentary on Ignatius, Smyrn . 6, 13 ( Apost. Fathers , part ii. vol. ii. pp. 304, 322). See also, on the deaconess widow, Harnack, Mission and Expansion of Christianity , trans. vol. i. p. 122. The opinion of Schleiermacher that deaconesses are referred to here is refuted (1) by the provision of age, and (2) by the fact that they have been dealt with before, 1Ti 3:11 .

According to Bengel, the gen. depends on , being an adverb, “of 60 years, not less”.

: It is best to connect this with the preceding words, as in Luk 2:42 , . In favour of this connexion is the consideration that in the parallel, 1Ti 3:2 , stands alone, and that it were to be joined with what follows, it would most naturally follow . As a matter of fact, this transposition is found in [270] .; and this connexion is suggested in [271] , two cursives, [272] , [273] , [274] , [275] 141 , Vulg. ( quae fuerit (g fuerat ) unius viri uxor ) go, boh, syrr, Theodore Mops., Theodoret, and Origen.

[270] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. 1Ti 2:13-15 .

[271] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[272] The Latin text of Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[273] The Latin version of Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its presents the Vulgate text with some modifications.

[274] The Latin text of Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels.

[275] Speculum

: The Church widows must conform to the same ideal of the married life as the episcopi. See Tert. ad uxorem , i. 7, “Quantum fidei detrahant, quantum obstrepant sanctitati nuptiae secundae, disciplina ecclesiae et praescriptio apostoli declarat, cum digamos non sinit praesidere, cum viduam allegi in ordinem [ al . ordinationem], nisi univiram, non concedit.”

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Ti 5:9-16

9A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one Man 1:10 having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work. 11But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married, 12thus incurring condemnation, because they have set aside their previous pledge. 13At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. 14Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach; 15for some have already turned aside to follow Satan. 16If any woman who is a believer has dependent widows, she must assist them and the church must not be burdened, so that it may assist those who are widows indeed.

1Ti 5:9 “A widow is to be put on the list only if she is not less than sixty years old” This is a present passive imperative with the negative particle, which usually implies stop an act in process. Here is another qualification for the widows who were part of the ministry team. The term “the list” is the Greek term for “a legal register.” The widows’ roll may be synonymous with the concept of “deaconess” (cf. 1Ti 3:11; Rom 16:1). However, the “Apostolic Constitutions,” written in the early second century, listed three categories of women ministers: virgins, deaconesses, and widows.

NASB”having been the wife of one man”

NKJV”and not unless she has been the wife of one man”

NRSV”and has been married only once”

TEV”In addition she must have been married only once”

NJB”who has had only one husband”

There has been much discussion as to what this phrase means (cf. 1Ti 3:1; 1Ti 3:12). But it is obvious that whatever it means, it was a very serious issue to the house churches of Ephesus and Crete (cf. 1Ti 3:1; 1Ti 3:12; 1Ti 5:9; Tit 1:6). Strong, godly families were (and are) a powerful witness to a lost and confused world.

For a more complete discussion see 1Ti 3:2. In 1Ti 5:14 young widows are admonished to remarry. This seems to imply that a second marriage was not seen as sinful (cf. Rom 7:2-3; 1 Corinthians 7). In Baptist circles in Europe this “husband of one wife” or “wife of one man” has been interpreted as a biblical rejection of second marriages, especially for pastors. However, this was not the case in middle eastern culture. This theory reflects the growing asceticism of the early church, but not of the NT. Greek thought (i.e., the body is evil) negatively impacted the early Gentile churches.

1Ti 5:10 “having a reputation for good works” There are five specific good deeds listed (all First class conditional sentences) in the remainder of 1Ti 5:10. See Special Topic: Qualifications for Female Church Workers at 1Ti 3:12. These good works reflect a woman’s expected role in the local community.

“if” This is a series of five first class conditional sentences in 1Ti 5:10, each of which denotes a qualification of a widow to be hired by the church.

“if she has brought up children” This is not meant to imply that a childless woman cannot be considered, but that if she has had children, they must be godly. This is the recurrent emphasis (cf. chapter 3) upon a strong, godly, faithful family life.

“if she has shown hospitality to strangers” This does not refer to the welcoming of any and everybody into one’s home, but the boarding of itinerant Christian leaders.

“if she has washed the saints’ feet” This was an act of a household servant receiving a guest. Jesus did this for His own disciples to teach them humility (cf. John 13). Here it seems to be metaphorical of humble service (and possibly a culturally expected hospitality).

SPECIAL TOPIC: SAINTS

“is she has assisted those in distress” Here again this probably refers to a comforting ministry toward believers, but it could include needy, hurting, lost neighbors. Each of the qualifications reveals the servant heart of these elder widows.

1Ti 5:11 “But refuse to put younger widows on the list for when they feel sensual desires in disregard of Christ, they want to get married” We must remember the positive theology of marriage which is presented in the Bible (cf. Genesis 1, 2). This phrase seems to relate to a vow that these widows took when they became house church helpers (cf. 1Ti 5:12). This is not a disparaging statement about marriage, but a disparaging comment about making a vow in Christ’s name and not keeping it (i.e., as divorce does also).

1Ti 5:12 “thus incurring condemnation” The King James Version has “damnation” (NKJF has “condemnation”). This is much too severe a translation for the Greek word krino. Vows to God were/are a serious promise (cf. Leviticus 27 and Numbers 30), but not a salvation issue.

NASB”they have set aside their previous pledge”

NKJV”they have cast off their first faith”

NRSV”for having violated their first pledge”

TEV”of breaking their earlier promise to him”

NJB”for being unfaithful to their original promise”

The Greek term pistis, which is usually translated “faith,” “trust,” or “believe,” has the OT connotation of faithfulness or trustworthiness. This is how it is used here, in the sense of a priority promise related to their serving Christ (literally, “the first faith”).

1Ti 5:13 “as they go around from house to house” Possibly the widows helped in daily care and weekly distribution of food (as did the synagogue) to the members of all the different house churches. They may have visited house to house to check on believers.

“gossips and busybodies” The first term is used in 3Jn 1:10 of false charges being brought against a church leader. The problem is clearly defined in Tit 1:11. The problem was not idle gossip, but heresy!

The second term is used of magic or sorcery in Act 19:19. However, in this context it applies to women who make their business tending to other people’s business (NJB “meddlers”).

“talking about things not proper to mention” In the context of the Pastoral Letters the false teachers tricking young women (cf. 2Ti 3:5-7), it is possible that they were spreading the false teachings from house church to house church or from Christian homemaker to Christian homemaker (cf. Tit 1:11). This is why Paul will not let them speak publicly in the house churches (cf. 1Ti 2:9-15) and will not allow them to be church helpers.

1Ti 5:14 “Therefore, I want younger widows to get married” Marriage (for these a second marriage) is not evil or less spiritual (cf. 1Co 7:8; 1Co 7:39-40). Homemaking is a godly calling (cf. 1Ti 2:15).

“give the enemy no occasion for reproach” The “enemy” is singular; it could refer to

1. Satan (cf. 1Ti 5:15)

2. anti-Christian pagan neighbors (NJB footnote, Jerome Biblical Commentary, p. 356)

3. a false teacher (cf. 2Ti 3:6-7)

These widows who had become sexually active have opened a door for both satanic attack and criticism from the whole community (believing and unbelieving).

The term “occasion” is a military term for a “beachhead” or “base of operations” (cf. Rom 7:8; Rom 7:11). The physical body is not evil, but it is the battleground of temptation. Human sexuality is not the problem. It is fallen humans taking God-given good things beyond God-given bounds.

1Ti 5:15 “for some have already turned aside to follow Satan” Possibly Timothy had related to Paul a specific occurrence such as the widow mentioned in 1Ti 5:6 or 13. The false teachers had targeted these young widows as surrogate speakers (as they had some male leaders, cf. 1Ti 1:20). Behind the false teachers was/is the activity of the evil one. See SPECIAL TOPIC: SATAN at 1Ti 3:6.

1Ti 5:16 “if” This is a first class conditional sentence. Paul wants Christian families to do their duty (present active imperative). He also wants to provide for those who have no family (cf. 1Ti 5:4; 1Ti 5:8).

NASB”If any woman who is a believer”

NKJV”If any believing man or woman”

NRSV”If any believing woman”

REV, REB”But if any Christian woman”

NJB”If a woman believer”

Obviously there is a textual variant.

1. pist believing woman, MSS , A, C, F, G, P

2. pistos believing man, some Old Latin and Vulgate MSS and the Greek text used by Augustine

3. pistos pist believing man and woman, MS D and many minuscules

4. pistas believing women, some Old Latin and Vulgate MSS

The UBS4 gives option #1 a “B” rating (almost certain).

“church” See note at 1Ti 3:15 and Special Topic at 1Ti 3:5.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

taken, &c. = enrolled. Greek. katalegomai. Only here. under less than. Greek. elasson, See Rom 9:11.

man. App-123.

Fuente: Companion Bible Notes, Appendices and Graphics

9-16.] Further regulations respecting widows.

Fuente: The Greek Testament

1Ti 5:9. ) let not a widow be taken into the number.- ) The genitive here does not depend on the comparative, for in that case it would have been written ,[40] but on ; (for , as Lat. summum, minimum, for ad summum, ad minimum, at most, at least) is used adverbially. So Plato, (at least a hundred talents; literally, a hundred talents-not less).- , of sixty years) The antithesis is in 1Ti 5:11. Even virgins of this age might be reckoned among widows. But the apostle would by no means praise those who would thrust their younger daughters into monasteries, where they may remain from their youth up to their death.-, of one) i.e. who has been lawfully married, or has had one husband, or one and afterwards a second.

[40] A widow having attained the age of sixty years-not less.-ED.

Fuente: Gnomon of the New Testament

1Ti 5:9

Let none be enrolled as a widow under threescore years old,-[This did not necessarily preclude aid to widows who were younger and were in need; but these were the ones who were to be enrolled in the class whom the church maintained in comfort and in honor.]

having been the wife of one man,-[The fatal facility and the lax state of morality in the pagan world, and even in this country, must be taken into account when we seek to illustrate and explain the directions to Christians. She must not he a bigamist, or an adulteress, or one who had indulged in the prevalent custom of divorce, but had been faithful and true to her marriage vow.]

Fuente: Old and New Testaments Restoration Commentary

Home-Keeping Industry Enjoined

1Ti 5:9-16

The sphere of the younger woman must be in the home. This is the noblest work of all, and wherever it exists, it has the prior claim; yet even during the years of early motherhood there may still be opportunities of offering hospitality to strangers, ministering to the children of God who need refreshment and comfort, and diligently assisting in good work. These offices lovingly and humbly performed, will serve as a gracious opening for further ministries of the same description in the later period of life.

The Apostle says nothing about remarriage in general, but simply refers to the fact that young women who have become widows are likely to accept the offer of a second marriage, and so abjure that first faith, in which they had pledged themselves to the service of the church. Unless there is great watchfulness, the practice of going from house to house, ostensibly on church business, may degenerate into gossip-mongering. Therefore it was wiser not to put young women on the church service roll. If they did not marry a second time, they might at least work for the maintenance of others, widows like themselves, but less able to help themselves. There must be no idling.

Fuente: F.B. Meyer’s Through the Bible Commentary

a widow: 1Ti 5:3, 1Ti 5:4

taken: or, chosen

under: 1Ti 5:11, 1Ti 5:14, Luk 2:36, Luk 2:37

having: 1Ti 3:2, 1Ti 3:12, 1Co 7:10, 1Co 7:11, 1Co 7:39, 1Co 7:40

Reciprocal: Lev 14:42 – General Rth 1:12 – too old Act 6:1 – their Rom 16:1 – a servant Phi 4:3 – help

Fuente: The Treasury of Scripture Knowledge

1Ti 5:9. Taken into the number means to be placed with the widows who were to be supported out of the funds of the church. Under threescore years old. These widows were to be placed on the permanent list of dependents of the church. It was supposed that they were lonely and in the declining years of life. Some line needed to be drawn to show when they had reached that period, and no mere human judgment could have been certain when that was. Hence the apostle, writing by inspiration, directed it to be set at this age. Having been the wife of one man. In the case of an elder (chapter 3:2), it was shown that the verb “be” was used purely in the present tense, and that the requirement was merely to show he must be a married man at the time of his appointment. There is an apparent similarity in the language of the case of widows, yet the circumstances are different. A person can be a man without being married, while one cannot be a widow who has not been married. Hence the requirement in this case means to restrict the number of times she has been married, which is once. The Lord did not limit the number of times a woman might be married (if lawfully; 1Co 7:39), hence the restriction in this case was not because of moral considerations. The matter was one of inspired judgment, very much on the same principle as the age limit. If a widow was sixty years old and had been satisfied with one marriage, it would indicate a control over her nature that is not the most usual. Such a person, coupled with the list of good points in life to be mentioned next, would be a “safe risk” to be put on the permanent support and employment of the church.

Fuente: Combined Bible Commentary

1Ti 5:9. The negative conditions are followed by the positive.

Let not a woman be taken into the number. Better, entered on the register or list. The word implies a systematic, organized relief of poverty, guarded, as far as possible, against the indiscriminate almsgiving that tends to pauperism. Probably, indeed, the registered widows were a selected band chosen out of the order for special distinction, fulfilling the more rigid conditions that entitled them to permanent support. It would seem hard to enforce all these rules as indispensable on all applicants for relief.

Under threescore years of age. On the assumption just suggested, the age would be urged as a security for gravity, and staid experience, On the more common interpretation, a woman under sixty might be thought of as still able to earn her own living.

The wife of one husband. As in the corresponding phrase of 1Ti 3:2, Married once and once only, the second marriage, in any case, involving some loss of claim to reverence. There is no hardship in the rule interpreted in the way now suggested. As commonly understood, it involves the anomaly that St. Paul afterwards recommends the younger widows to take a step which would deprive them in their old age of all claim to maintenance.

Fuente: A Popular Commentary on the New Testament

Our apostle had given directions concerning such widows as were to be maintained by the church’s charity in the preceding verses; he speaks now of such widows as were to be admitted into the church’s service, under the name of deaconesses, whose office it was to take care of the aged and impotent, to be stayed monitors of the younger women, to attend poor women in labour, and to assist at the baptism of the female sex.

St. Paul advises, that none be admitted under threescore years of age, and none that was divorced from one husband, and married another: Let not a widow be taken into the number, that is, of church widows or deaconesses, under threescore years old, having been the wife of one man only.

Next, St. Paul lays down the general and particular qualifications of such widows as should be elected into the church’s service; the general qualification is fruitfulness in good works: If she have diligently followed every good work.

Where note, It is not her age alone, nor her poverty alone, but her Christian behaviour before all, that gave her a right to the church’s service and maintenance.

The particular qualifications follow: if she has brought up children religiously, if she hath lodged strangers or christian travellers hospitably, if she has condescended to the meanest offices, not disdaining to wash the very feet of poor Christians in their journeyings; if according to her ability she has done all the good she possibly could, though much short of what she desired.

Note here, That in those hot countries persons travelled on foot, and without shoes, wearing only sandals, and having few or no inns for entertainment, or but little money to defray travelling charges, it was a very great work of pious charity to entertain Christian strangers, to receive and lodge them in their houses, to wash and cool, refresh and cleanse their feet, and to administer to their necessities; such widows as are thus qualified he directs may be taken into the church’s service, and partake of her maintenance.

Fuente: Expository Notes with Practical Observations on the New Testament

1Ti 5:9-10. Let not a widow be taken into the number , taken upon the list of those who are to be maintained by the church, and to attend upon the sick poor, and teach the young; under threescore years old It might, on many accounts, and for very obvious reasons, be proper that this office should be committed only to persons of an advanced age, and such as laid aside all thoughts of marrying again. Having been Neither a harlot nor a concubine; but the wife of one man At a time; or having chastely confined herself to one husband while in the married relation, and not divorced him and married another. See note on 1Ti 3:2. Well reported of for good works Of different kinds; if she have brought up children Religiously and virtuously, her own, or others who had been committed to her care; if, in her more prosperous days, she manifested a generous and hospitable disposition; and lodged Christian strangers Who were at a loss for necessary accommodations on their journeys; if she have washed the saints feet Has been ready to do the meanest offices for them; if she have relieved the afflicted This, and some of the other good works mentioned by the apostle, being attended with great expense, the poor widows, who desired to be taken into the number, cannot be supposed to have performed them at their own charges. I therefore suppose, says Macknight, the apostle is speaking of female deacons, who had been employed in the offices here mentioned at the common expense; consequently the meaning of the direction will be, that in choosing widows, Timothy was to prefer those who formerly had been employed by the church as deaconesses, and had discharged that office with faithfulness and propriety. For since these women had spent the prime of their life in the laborious offices of love mentioned by the apostle, without receiving any recompense but maintenance, it was highly reasonable, when grown old in that good service, to promote them to an honourable function, which required knowledge and experience rather than bodily strength, and which was rewarded with a liberal maintenance.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 9

Taken into the number; selected, chosen. This expression is usually understood to refer to some office in the church, held by aged widows, the nature of which we can only infer from the circumstances of the case. Perhaps Phebe (Romans 16:1,2) was one of this class.–Having been the wife of one man; having, been faithful and true during her married life. The expression cannot be intended to censure a second marriage, inasmuch as such a marriage is recommended in 1 Timothy 5:14.

Fuente: Abbott’s Illustrated New Testament

1Ti 5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,

“Taken into the number” would indicate that this was an actual listing of the widows that had need and that they were literally ministered to via the church funds and/or the peoples material possessions.

Wesley held that this was a taking into the number of deaconesses. He did not indicate what this thought was based on. I would view it simply as a listing of folks in need of help.

“Having been the wife of one man” would be similar to the elders qualification of a one woman man – this is a one man woman! She may have had more than one marriage, though any new marriage was only after she had been widowed from the previous.

The proof that Paul is not limiting this to one husband is seen in 1Ti 5:4 where he tells the younger widows to remarry. If he were telling them to remarry and they then couldn’t be added to the list in later years, Paul would have been very unfair to the younger.

Barnes would disagree with me, but his only proof to the contrary is the fact that widows that did not remarry after their first husband died where held with respect as seen in Luk 2:36-37 “She was a widow of great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years.” I am not sure that this is proof enough to limit the passage in this manner.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5:9 {9} Let not a widow be taken into the number under threescore years old, having been the wife of {b} one man,

(9) The fourth rule: let none under sixty years old be taken into the number of widows, to serve the congregations or churches. And they must be those who are free from every reproach of immorality, and are well reported of, for their diligence, charity, and integrity.

(b) That has only ever had one husband at a time.

Fuente: Geneva Bible Notes

Evidently the Ephesian church had a "list" of "widows indeed" who received regular support from the congregation. A widow had to meet three qualifications to get her name on this list.

First, she had to be at least 60 years old. At this age most widows probably became incapable of providing for their own needs, and most would no longer have the opportunity to remarry.

"Sixty was the recognized age in antiquity when one became an ’old’ man or woman . . ." [Note: Kelly, p. 115.]

Second, she had to have been a one-man woman. The same qualification existed for elders and deacons (1Ti 3:2; 1Ti 3:12). Following the same interpretation given in 1Ti 3:2, this would mean that she was unqualified if she had been unfaithful, promiscuous, or polyandrous. Polyandrous means married to more than one man at a time, which was a rare occurrence in Paul’s culture. Remarriage after the death of her spouse would not necessarily disqualify her.

Third, she had to have established a reputation for good works. Paul cited five typical examples of good works. (1) She had reared her children responsibly, assuming she had children. This evidenced good works in the home. (2) She had been hospitable. This demonstrated good works in her community. (3) She had humbly served her Christian brothers and sisters. "Washed the saints’ feet" seems to be a figure of speech for humble service in the church family. (4) She had helped people in special need, an example of good works toward the needy. (5) She had "devoted herself" to good works. Good works had been important to her presumably as an expression of her faith in Christ.

Some writers believed that Paul was describing a special order of widows with spiritual and charitable duties to perform for which they received remuneration. [Note: E.g., Bernard, pp. 80-81, and Hendriksen, pp. 172-74..] Such an order existed in later centuries, but its existence in the infancy of the church is indefensible. [Note: See Lea, p. 149.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

-4

Chapter 14

THE PASTORS BEHAVIOR TOWARDS WOMEN-THE CHURCH WIDOW. – 1Ti 5:3-4; 1Ti 5:9

THE subject of this fifth chapter is “The Behavior of the Pastor towards the older and younger men and women in the congregation.” Some have thought that it forms the main portion of the letter to which all the rest is more or less introductory or supplementary. But the structure of the letter cannot easily be brought into harmony with this view. It seems to be much nearer the truth to say that the unpremeditated way in which this subject is introduced cannot well be explained unless we assume that we are reading a genuine letter, and not a forged treatise. The connection of the different subjects touched upon is loose and not always very obvious. Points are mentioned in the order in which they occur to the writers mind without careful arrangement. After the personal exhortations given at the close of chapter 4, which have a solemnity that might lead one to suppose that the Apostle was about to bring his words to a close, he makes a fresh start and treats of an entirely new subject which has occurred to him.

It is not difficult to guess what has suggested the new subject. The personal exhortations with which the previous section ends contain these words, “Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.” Timothy is not to allow the fact that he is younger than many of those over whom he is set to interfere with the proper discharge of his duties. He is to give no one a handle for charging him with want of gravity or propriety. Sobriety of conduct is to counterbalance any apparent lack of experience. But St. Paul remembers that there is another side to that. Although Timothy is to behave in such a way as never to remind his flock of his comparative youthfulness, yet he himself is always to bear in mind that he is still a young man. This is specially to be remembered in dealing with persons of either sex who are older than himself, and in his bearing towards young women. St. Paul begins with the treatment of older men and returns to this point again later on. Between these two passages about men he gives directions for Timothys guidance respecting the women in his flock, and specially respecting widows. The subject occupies more than half the chapter and is of very great interest, as being our chief source of information respecting the treatment of widows in the early Church.

Commentators are by no means unanimous in their interpretation of the details of the passage, but it is believed that the explanation which is now offered is in harmony with the original Greek, consistent with itself, and not contradicted by anything which is known from other sources.

It is quite evident that more than one kind of widow is spoken of: and one of the questions which the passage raises is-How many classes of widows are indicated? We can distinguish four kinds; and it seems probable that the Apostle means to give us four kinds;

1. There is “the widow indeed ( ).” Her characteristic is that she is “desolate,” i.e., quite alone in the world. She has not only lost her husband, but she has neither children nor any other near relation to minister to her necessities. Her hope is set on God, to Whom her prayers ascend night and day. She is contrasted with two other classes of widow, both of whom are in worldly position better off than she is, for they are not desolate or destitute; yet one of these is far more miserable than the widow indeed, because the manner of life which she adopts is so unworthy of her.

2. There is the widow who “hath children or grandchildren.” Natural affection will cause these to take care that their widowed parent does not come to want. If it does not, then they must learn that “to show piety towards their own family and to requite their parents” is a paramount duty, and that the congregation must not be burdened with the maintenance of their mother until they have first done all they can for her. To ignore this plain duty is to deny the first principles of Christianity, which is the gospel of love and duty, and to fall below the level of the unbelievers, most of whom recognized the duty of providing for helpless parents. Nothing is said of the character of the widow who has children or grandchildren to support her; but, like the widow indeed, she is contrasted with the third class of widow, and, therefore, we infer that her character is free from reproach.

3. There is the widow who “giveth herself to pleasure.” Instead of continuing in prayers and supplications night and day, she continues in frivolity and luxury, or worse. Of her, as of the Church of Sardis, it may be said, “Thou hast a name that thou livest, and thou art dead.” {Rev 3:1}

4. There is the “enrolled” widow; i.e., one whose name has been entered on the Church rolls as such. She is a “widow indeed” and something more. She is not only a person who needs and deserves the support of the congregation, but has special rights and duties. She holds an office, and has a function to discharge. She is a widow, not merely as having lost her husband, but as having been admitted to the company of those bereaved women whom the Church has entrusted with a definite portion of Church work. This being so, something more must be looked to than the mere fact of her being alone in. the world. She must be sixty years of age, must have had only one husband, have had experience in the bringing up of children, and be well known as devoted to good works. If she has these qualifications, she may be enrolled as a Church widow; but it does not follow that because she has them she will be appointed.

The work to which these elderly women had to devote themselves was twofold:

(1) Prayer, especially intercession for those in trouble;

(2) Works of mercy, especially ministering to the sick, guiding younger Christian women in lives of holiness, and winning over heathen women to the faith.

These facts we learn from the frequent regulations respecting widows during the second, third, and fourth centuries. It was apparently during the second century that the order of widows flourished most.

This primitive order of Church widows must be distinguished from the equally primitive order of deaconesses, and from a later order of widows, which grew up side by side with the earlier order, and continued long after the earlier order had ceased to exist. But it would be contrary to all probability, and to all that we know about Church offices in the Apostolic and sub-Apostolic age, to suppose that the distinctions between different orders of women were as marked in the earliest periods as they afterwards became, or that they were precisely the same in all branches of the Church.

It has been sometimes maintained that the Church widow treated of in the passage before us is identical with the deaconess. The evidence that the two orders were distinct is so strong as almost to amount to demonstration.

1. It is quite possible that this very Epistle supplies enough evidence to make the identification very improbable. If the “women” mentioned in the section about deacons {1Ti 3:11} are deaconesses, then the qualifications for this office are quite different from the qualifications for that of a widow, and are treated of in quite different sections of the letter.

2. But even if deaconesses are not treated of at all in that passage, the limit of age seems quite out of place, if they are identical with the widows. In the case of the widows it was important to enroll for this special Church work none who were likely to wish to marry again. And as their duties consisted in a large measure in prayer, advanced age was no impediment, but rather the contrary. But the work of the deaconess was for the most part active work, and it would be unreasonable to admit no one to the office until the best part of her working life was quite over.

The difference in the work assigned to them points in the same direction. As already stated, the special work of the widow was intercessory prayer and ministering to the sick. The special work of the deaconess was guarding the womens door in the churches, seating the women in the congregation, and attending women at baptisms. Baptism being usually administered by immersion, and adult baptism being very frequent, there was much need of female attendants.

1. At her appointment the deaconess received the imposition of hands, the widow did not. The form of prayer for the ordination of a deaconess is given in the Apostolical Constitutions (8:19, 20), and is worthy of quotation. “Concerning a deaconess, I Bartholomew make this constitution: O Bishop, thou shalt lay thy hands upon her in the presence of the presbytery and of the deacons and deaconesses, and shalt say; O eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman; Who didst replenish with the Spirit Miriam, Deborah, Anna, and Huldah; Who didst not disdain that Thy Only begotten Son should be born of a woman; Who also in the tabernacle of the testimony and in the temple didst ordain women to be keepers of Thy holy gates; -look down now also upon this Thy servant, who is to be ordained to the office of a deaconess. Grant her Thy Holy Spirit and cleanse her from all defilement of flesh and spirit, that she may worthily discharge the work which is committed to her, to Thy glory and the praise of Thy Christ; with Whom be glory and adoration to Thee and to the Holy Spirit forever and ever. Amen.” Nothing of the kind is found for the appointment of a Church widow.

2. It is quite in harmony with the fact that the deaconesses were ordained, while the widows were not, that the widows are placed under the deaconesses. “The widows ought to be grave, obedient to their bishops, their presbyters, and their deacons; and besides these to the deaconesses, with piety, reverence, and fear.”

3. The deaconess might be either an unmarried woman or a widow, and apparently the former was preferred. “Let the deaconess be a pure virgin; or at least a widow who has been but once married.” But, although such things did occur, Tertullian protests that it is a monstrous irregularity to admit an unmarried woman to the order of widows. Now, if widows and deaconesses were identical, unmarried “widows” would have been quite common, for unmarried deaconesses were quite common. Yet he speaks of the one case of a “virgin widow” which had come under his notice as a marvel, and a monstrosity, and a contradiction in terms. It is true that Ignatius in his letter to the Church of Smyrna uses language which has been thought to support the identification: “I salute the households of my brethren with their wives and children, and the virgins who are called widows.” But it is incredible that at Smyrna all the Church widows were unmarried; and it is equally improbable that Ignatius should send a salutation to the unmarried “widows” (if such there were), and ignore the rest. His language, however, may be quite easily explained without any such strange hypothesis. He may mean “I salute those who are called widows, but whom one might really regard as virgins.” And in support of this interpretation Bishop Lightfoot quotes Clement of Alexandria, who says that the continent man, like the continent widow, becomes again a virgin; and Tertullian, who speaks of continent widows as being in Gods sight maidens (Deo) as for a second time virgins. But, whatever Ignatius may have meant by “the virgins who are called widows,” we may safely conclude that neither in his time, any more than that of St, Paul, were the widows identical with the deaconesses.

The later order of widows which grew up side by side with the Apostolic order, and in the end supplanted., or at any rate survived, the older order, came into existence about the third century. It consisted of persons who had lost their husbands and made a vow never to marry again. From the middle of the second century or a little later we find a strong feeling against second marriages springing up, and this feeling was very possibly intensified when the Gospel came in contact with the German tribes, among whom the feeling already existed independently of Christianity. In this new order of widows who had taken the vow of continence there was no restriction of age, nor was it necessary that they should be persons in need of the alms of the congregation. In the Apostolic order the fundamental idea seems to have been that destitute: widows ought to be supported by the Church, and that in return for this, those of them who were qualified should do some special Church work. In the later order the fundamental idea was that it was a good thing for a widow to remain unmarried, and that a vow to do so would help her to persevere.

In commanding Timothy to “honor widows that are widows indeed” the Apostle states a principle which has had a wide and permanent influence, not only on ecclesiastical discipline but upon European legislation. Speaking of the growth of the modern idea of a will, by which a man can regulate the descent of his property inside and outside his family, Sir Henry Maine remarks, that “the exercise of the Testamentary power was seldom allowed to interfere with the right of the widow to a definite share, and of the children to certain fixed proportions of the devolving inheritance. The shares of the children, as their amount shows, were determined by the authority of Roman law. The provision for the widow was attributable to the exertions of the Church, which never relaxed its solicitude for the interest of wives surviving their husbands-winning, perhaps, one of the most arduous of its triumphs when, after exacting for two or three centuries an express promise from the husband at marriage to endow his wife, it at length succeeded in engrafting the principle of Dower on the Customary Law of all Western Europe.” This is one of the numerous instances in which the Gospel, by insisting upon the importance of some humane principle, has contributed to the progress and security of the best elements in civilization.

Not only the humanity, but the tact and common sense of the Apostle are conspicuous throughout the whole passage, whether we regard the general directions respecting the bearing of the young pastor towards the different sections of his flock, old and young, male and female, or the special rules respecting widows. The sum and substance of it appears to be that the pastor is to have abundance of zeal and to encourage it in others, but he is to take great care that, neither in himself nor in those whom he has to guide, zeal outruns discretion. Well-deserved rebukes may do far more harm than good, if they are administered without respect to the position of those who need them. And in all his ministrations the spiritual overseer must beware of giving a handle to damaging criticism. He must not let his good be evil spoken of. So also with regard to the widows. No hard-and-fast rule can be safely laid down. Almost everything depends upon circumstances. On the whole, the case of widows is analogous to that of unmarried women. For those who have strength to forego the married state, in order to devote more time and energy to the direct service of God, it is better to remain unmarried, if single, and if widows, not to marry again. But there is no peculiar blessedness in the unmarried state, if the motive for avoiding matrimony is a selfish one, e.g., to avoid domestic cares and duties and have leisure for personal enjoyment. Among younger women the higher motive is less likely to be present, or at any rate to be permanent. They are so likely sooner or later to desire to marry, that it will be wisest not to discourage them to do so. On the contrary, let it be regarded as the normal thing that a young woman should marry, and that a young widow should marry again. It is not the best thing for them, but it is the safest. Although the highest work for Christ can best be done by those who by remaining single have kept their domestic ties at a minimum, yet young women are more likely to do useful work in society, and are less likely to come to harm, if they marry and have children. Of older women this is not true. Age itself is a considerable guarantee: and a woman of sixty, who is willing to give such a pledge, may be encouraged to enter upon a life of perpetual widowhood. But there must be other qualifications as well, if she wishes to be enrolled among those who not only are entitled by their destitute condition to receive maintenance from the Church, but by reason of their fitness are commissioned to undertake Church work. And these qualifications must be carefully investigated. It would be far better to reject some, who might after all have been useful, than to run the risk of admitting any who would exhibit the scandal of having been supported by the Church and specially devoted to Christian works of mercy, and of having after all returned to society as married women with ordinary pleasures and cares.

One object throughout these directions is the economy of Christian resources. The Church accepts the duty which it inculcates of “providing for its own.” But it ought not to be burdened with the support of any but those who are really destitute. The near relations of necessitous persons must be taught to leave the Church free to relieve those who have no near relations to support them. Secondly, so far as is possible, those who are relieved by the alms of the congregation must be encouraged to make some return in undertaking Church work that is suitable to them. St. Paul has no idea of pauperizing people. So long as they can, they must maintain themselves. When they have ceased to be able to do this, they must be supported by their children or grandchildren. If they have no one to help them, the Church must undertake their support; but both for their sake as well as for the interests of the community, it must, if possible, make the support granted to be a return for work done rather than mere alms. Widowhood must not be made a plea for being maintained in harmful idleness. But the point which the Apostle insists on most emphatically, stating it in different ways no less than three times in this short section (1Ti 5:4; 1Ti 5:8; 1Ti 5:16) is this, – that widows as a rule ought to be supported by their own relations; only in exceptional cases, where there are no relations who can help, ought the Church to have to undertake this duty. We have here a warning against the-mistake so often made at the present day of freeing people from their responsibilities by undertaking for them in mistaken charity the duties which they ought to discharge, and are capable of discharging, themselves.

We may, therefore, sum up the principles laid down thus:-

Discretion and tact are needed in dealing with the different sections of the congregation, and especially in relieving the widows. Care must be taken not to encourage either a rigor not likely to be maintained, or opportunities of idleness certain to lead to mischief. Help is to be generously afforded to the destitute; but the resources of the Church must be jealously guarded. They must not be wasted on the unworthy, or on those who have other means of help. And, so far as possible, the independence of those who are relieved must be protected by employing them in the service of the Church.

In conclusion it may be worth while to point out that this mention of an order of widows is no argument against the Pauline authorship of these Epistles, as if no such thing existed in his time. In Act 6:1 the widows appear as a distinct body in the Church at Jerusalem. In Act 9:39; Act 9:41, they appear almost as an order in the Church at Joppa. They “show the coats and garments which Dorcas made” in a way which seems to imply that it was their business to distribute such things among the needy. Even if it means no more than that Dorcas made them for the relief of the widows themselves, still the step from a body of widows set apart for the reception of alms to an order of widows set apart for the duty of intercessory prayer and ministering to the sick is not a long one, and may easily have been made in St. Pauls lifetime.

Fuente: Expositors Bible Commentary