1 Timothy 5:12

their first faith: If Paul was concerned about a second marriage to non-Christians, this phrase might refer to their Christian faith (see 5:14). They would give up this faith by entering a marriage with a pagan (worshiper of false gods). This would probably separate them from Christ. It is also possible that Paul and the church recognized a special category of “sacred widowhood” (see 5:5; compare Acts 9:36–37). These widows entered this category by making a vow.

Younger widows who could still have children needed a different approach. Paul worried that false teachers were leading them into error.

A widow without wealth or family was alone in a world that did not support her. The Christian community was expected to care for such widows among its members (see Deuteronomy 10:17–19; Isaiah 1:17; compare Acts 6:1–6; James 1:27). Some suggest this passage implies a religious order of widows in the first-century AD church at Ephesus. However, there is no obvious evidence of such an order, only of a ministry to help community members without financial means.

Having--Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them.

cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (Co1 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on Ti1 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare Co1 7:32, Co1 7:34).

Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Act 6:1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.
I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, Ti1 5:5, Ti1 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer 49:11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luk 2:37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (Ti1 5:6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.
II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (Ti1 5:4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So Ti1 5:16. This is called showing piety at home (Ti1 5:4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Mat 15:5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, etc. He speaks of this again (Ti1 5:8), If any provide not for his own, etc. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (Ti1 5:16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.
III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.
IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (Ti1 5:11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev 2:4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (Ti1 5:14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, etc., Ti1 5:13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, etc., Ti1 5:14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, Ti1 5:15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.

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

9. Vidua deligatur non minor annis sexaginta, quae fuerit inius viri uxor.

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.

10. In operibus bonis habens testimonium, si liberos educavit, si fuit hospitalis, si sanctorum pedes lavit, si afflictis subministravit, si in omni bono opere fuit assidua.

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

11. Porro juniores viduas rejice; quum enim lascivire coeperint adversus Christum, nubere volunt;

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

12. Habentes condemnationem, quod primam fidem rejecerint.

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.

13. Simul autem et otiosae discunt circuire domos; nec solum otiosae, verum etiam garrulae et curiosae, loquentes quae non oportet.

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.

10 For good works Those qualifications which are next enumerated relate partly to honor, and partly to labor. There can be no doubt that the assemblies of widows were honorable, and highly respectable; and, therefore, Paul does not wish that any should be admitted into them, but those who had excellent attestations of the whole of their past life. Besides, they were not appointed in order to lazy and indolent inactivity, but to minister to the poor and the sick, until, being completely worn out, they should be allowed honorably to retire. Accordingly, that they may be better prepared for the discharge of their office, he wishes them to have had long practice and experience in all the duties which belong to it; such as -- labor and diligence in bringing up children, hospitality, ministering to the poor, and other charitable works.

If it be now asked, Shall all that are barren be rejected, because they have never borne any children? We must reply, that Paul does not here condemn barrenness, but the daintiness of mothers, who, by refusing to endure the weariness of bringing up their children, sufficiently shew that they will be very unkind to strangers. And at the same time he holds out this as an honorable reward to godly matrons, who have not spared themselves, that they, in their turn, shall be received into the bosom of the Church in their old age.

By a figure of speech, in which a part is taken for the whole, he means by the washing of the feet all the services which are commonly rendered to the saints; for at that time it was customary to "wash the feet." [92] An employment of this nature might have the appearance of being mean and almost servile; and therefore he makes use of this mark for describing females who were industrious, and far from being fastidious or dainty. What next follows relates to liberality; and, lastly, he expresses the same thing in general terms, when he says, if she hath been diligent in every good work; for here he speaks of acts of kindness.

11 Refuse younger widows He does not enjoin that they be excommunicated from the Church, or have any mark of disgrace put upon them; but he only asserts that they must not be rewarded by obtaining that honor which he has already mentioned. And if the Spirit of God, by the mouth of Paul, declares that no woman under sixty years of age deserves to be admitted into that order, because at that age the unmarried state was dangerous; what effrontery was it, afterwards, to lay down a law of celibacy for young women in all the warmth of youthful years? Paul, I say, does not allow of abstaining from marriage till they are in extreme old age, and altogether beyond the danger of incontinence. They afterwards came to forty years as the age for putting the veil on virgins, and next to thirty; and at length they began to put the veil -- indiscriminately, and without exception -- on females of any age. They allege, that continence is much easier for virgins, who have never had a husband, than it is for widows. But they will never succeed in proving, that there is no reason to dread that danger against which Paul guards and commands others to guard. Accordingly, it is rash, and even cruel, to lay a snare for those who still are young girls, and who would have been fitter for the married state.

For when they have begun to be wanton against Christ He says that they are "wanton against Christ," who, forgetting the condition to which they were called, indulge in unbecoming mirth; for they ought to have kept themselves under the yoke of modesty, as becomes grave and respectable females. Accordingly, a more luxurious and abandoned course of life is a sort of wantonness against Christ, to whom they had pledged their fidelity. As Paul had seen many instances of this kind, he meets it by a general remedy, that none should be admitted who were of an age that could ever induce them to desire to be married.

How many monsters of crimes are produced every day in Popery by that compulsory celibacy of nuns! What barriers does it not deliberately break through! And therefore, although this course had at first appeared to be commendable, yet, taught by experiments so many and so terrible, they ought to have somewhat complied with in the counsel of Paul. But they are so far from doing this, that they provoke the wrath of God more and more, from day to day, by their obstinacy. Nor do I speak of nuns only, but priests and monks are also compelled by them to observe perpetual celibacy. Yet disgraceful lusts rage amongst them, so that hardly one in ten lives chastely; and in monasteries, the least of the evils is ordinary fornication. If they would incline their heart to hear God speaking by the mouth of Paul, they would instantly have recourse to this remedy which he prescribes; but so great is their pride, that they furiously persecute all who remind them of it.

Some read the words thus: -- "When they become wanton, they will marry in opposition to Christ." Although this makes little difference as to Paul's meaning, the former view is preferable.

12 Having condemnation, because they have renounced their first faith. "To have condemnation," is interpreted by some as signifying "to deserve reproof." But I take it to be a statement of greater severity, that Paul terrifies them by the damnation of eternal death; as if he reproved them by saying that that excellent order, which ought rather to have united them to Christ, was the very ground of their condemnation. And the reason is added, that they entirely "revolt from the faith" of baptism and from Christianity. I am aware that there are some who interpret it differently; that is, that they break the pledge which they gave to the Church by marrying, having formerly promised that they would live unmarried till death. This is exceedingly absurd. Besides, why should he call it their first faith?

Accordingly, Paul rises to greater vehemence against them, and magnifies the enormity of the offense, by saying that not only would they bring disgrace on Christ and his Church by departing from the condition to which they had agreed, but they likewise broke their "first faith" by wicked revolt. Thus it usually happens, that he who has once transgressed the bounds of modesty gives himself up to all impudence. It grieved him that the levity of those women was a reproach to the godly, and that their lustfulness was reproved, or, at least, was liable to reproof. This led them to proceed to greater and greater degrees of licentiousness, till they renounced Christianity. That amplification is exceedingly appropriate; for is there anything more absurd than that they should, through a wish to promote the advantage of persons, open the door to the denial of Christ?

The attempt of the Papists to support, by means of this passage, a vow of perpetual celibacy, is absurd. Granting that it was customary to exact from the widows an engagement in express terms, still they would gain nothing by this admission. First, we must consider the end. The reason why widows formerly promised to remain unmarried, was not that they might lead a holier life than in a state of marriage, but because they could not, at the same time, be devoted to husbands and to the Church; but in Popery, they make a vow of continence, as if it were a virtue acceptable to God on its own account. Secondly, in that age they renounced the liberty of marrying at the time when they ceased to be marriageable; for they must have been, at least, sixty years old, and, by being satisfied with being once married, must have already given a proof of their chastity. But now, vows are made among the Papists to renounce marriage, either before the time, or in the midst of time ardor of youthful years.

Now we disapprove of the tyrannical law about celibacy, chiefly for two reasons. First, they pretend that it is meritorious worship before God; and secondly, by rashness in vowing, they plunge souls into destruction. Neither of these was to be found in the ancient institution. They did not make a direct vow of continence, as if the married life were less acceptable to God, but only, so far as it was rendered necessary by the office to which they were elected, they promised to keep from the tie of marriage for their whole life; nor did they deprive themselves of the liberty of marrying, till the time when, though they had been ever so free, it was foolish and unreasonable for them to marry. In short, those widows differed as much from the nuns, as Anna the prophetess from Claude the Vestal. [93]

13 And not only so, but they grow idle Nothing is more becoming in women than keeping the house; and hence, among the ancients, a tortoise [94] was the image of a good and respectable mother of a family. But there are many who are diseased with the opposite vice. Nothing delights them more than the liberty of running from one place to another, and especially when, being freed from the burden of a family, they have nothing to do at home.

Tattlers and busybodies Besides, those widows, under the pretense of the respect due to the public character which they sustained, had more easy access to many persons. This opportunity, obtained through the kindness of the Church, they abused for purposes of "idleness;" and next, as usually happens, from slothfulness sprung curiosity, which is also the mother of talkativeness. Most true is the saying of Horace: "Shun an inquisitive person, for he is always a tattler." [95] "No trust should be placed," as Plutarch says, "in inquisitive persons, for, as soon as they have heard anything, they are never at rest till they have blabbed it out." This is especially the case with women, who, by nature, are prone to talkativeness, and cannot keep a secret. With good reason, therefore, has Paul joined together these three things, sloth, inquisitiveness, and tattling.

Footnotes:

[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."

[92] "This observance was usually administered by, or under the superintendence of, the mistress of the house; and, being in the East particularly grateful, is meant to designate, generally, kind attention to the guests." -- Bloomfield.

[93] "A Rome on appeloit Vestales les vierges consacrees a une deesse nommee Vesta (comme qui diroit aujourd'huy les nonnains de saincte Claire) et ceste Claude en estoit une qui a este fort renomnmee." -- "At Rome they gave the name of Vestals to virgins consecrated to a goddess called Vesta, (as if we should say, at the present day, the nuns of St. Claire) and that Clauda was one of them that was highly celebrated."

[94] "Une tortue ou limace." -- "A tortoise or a snail."

[95] "Percunctatorem fugito; lam garrulus idem est." -- Hor.

Having damnation - In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the κριμα, or condemnation, of which the apostle speaks.
They have cast off their first faith - By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ's rein, they will marry; incurring condemnation, because they have put away their first fidelity.

And withal they learn to be idle,.... Being at ease, and without labour, living at the expense of the church: "wandering about from house to house"; having nothing else to do: such an one is what the Jews (z) call , "the gadding widow"; who, as the gloss says,

"goes about and visits her neighbours continually; and these are they that corrupt the world.''

Of this sort of women must the Jews be understood, when they say (a), it is one of the properties of them to be "going out", or gadding abroad, as Dinah did; and that it is another to be "talkative", which agrees with what follows:

and not only idle, but tattlers also; full of talk, who have always some news to tell, or report to make of the affairs of this, or the other person, or family:

and busy bodies; in the matters of other persons, which do not concern them:

speaking things which they ought not; which either are not true, and, if they are, are not to be spoken of, and carried from place to place: this is a very great inconvenience, the apostle observes, arising from the admission of such young widows to be relieved and maintained at the church's charge.

(z) T. Bab. Sota, fol. 22. 1.((a) Bereshit Rabba, sect. 45. fol. 40. 3.

This sentence is not without its difficulties: here are two questions:

1. What is meant by krima, which we both here and elsewhere translate damnation.

2. How they cast off their first faith.

Many think the Greek word by us translated damnation, ought to have had a softer sense, it being certainly capable of it. Some think it signifies here no more than guilt, or a blot; others, a public infamy; others, the judgment of good men against them. But it may be we cannot so well determine this without understanding what is meant by

their first faith, which they are here said to have cast off: by which some understand their profession of Christianity; others, their promise or engagement to the church, not to marry. The latter sense supposeth that all those widows that were taken into the ministry of the church before mentioned, promised that they would keep themselves unmarried, which is a most groundless supposition. I do rather think that by their first faith, he means their first or former profession of Christianity; which was a crime that did expose them not only to the judgment and censure of sober Christians, but to eternal damnation. I shall offer my own sense of this text thus: it is certain these Christians were lilies among thorns, a small handful amongst a far greater number of pagans; and it is not improbable, that some younger widows, out of a desire to marry, might marry to pagans, and be by them tempted to apostacy from the Christian profession; upon which the apostle orders, that none under sixty years of age should be henceforth taken into the ministry of the church, lest doing such a thing when they were under that character, it should be a greater scandal. This seems the more probable from , where the apostle adds, for some are already turned aside after Satan.