trusteth in God--perfect tense in Greek, "hath rested, and doth rest her hope in God." [1Ti 5:5] adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" ([1Ti 5:6]), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, [1Ti 4:10], dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church ([1Co 7:33], ). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" ([Lu 2:36], 37). Such a one, Paul implies, would be the fittest object for the Church's help ([1Ti 5:3]); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo].
in supplications and prayers--Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on [1Ti 2:1]; [Php 4:6]).
night and day--another coincidence with Luke ([Lu 18:7], "cry day and night"); contrast Satan's accusations "day and night" ([Re 12:10]).
6. she that liveth in pleasure--the opposite of such a widow as is described in [1Ti 5:5], and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on [Jas 5:5]).
dead while she liveth--dead in the Spirit while alive in the flesh ([Mt 8:22]; [Ep 5:14]).
7. these things--just now spoken ([1Ti 5:5], ).
that they may be blameless--namely, the widows supported by the Church.
8. But--reverting to [1Ti 5:4], "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel].
worse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse ([Mt 5:46], ). He has less excuse with his greater light than the infidel who may break the laws of nature.
9. Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female 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 the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in [Ac 9:41]. Dorcas herself was such a one. As it was expedient (see on [1Ti 3:2]; [Tit 1:6]) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in [1Ti 5:3], to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below ([1Ti 5:14]) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, [1Ti 5:10] presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, [1Ti 5:11] would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported ([1Ti 5:3], ).
wife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on [1Ti 3:2]; [Tit 1:6]). This is the force of "blameless," giving no offense, even in matters indifferent.
10. for good works--Greek, "IN honourable (excellent) works"; the sphere or element in which the good report of her had place ([Tit 2:7]). This answers to [1Ti 3:7], as to the bishop or presbyter, "He must have a good report of them which are without."
if--if, in addition to being "well reported of."
she ... brought up children--either her own ([1Ti 3:4], ), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.
lodged strangers--[1Ti 3:2], "given to hospitality" ([Tit 1:8]); in the case of presbyters.
washed ... saints' feet--after the example of the Lord ([Joh 13:14]); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.
relieved the afflicted--whether by pecuniary or other relief.
followed ... good--([1Th 5:15]; compare instances in [Mt 25:35], ).
11. younger--than sixty years old ([1Ti 5:9]).
refuse--to take on the roll of presbyteress widows.
wax wanton--literally, "over-strong" ([2Ch 26:16]).
against Christ--rebelling against Christ, their proper Bridegroom [Jerome].
they will--Greek, "they wish"; their desire is to marry again.
12. Having--Bringing on themselves, and so having to bear as a burden ([Ga 5:10]) judgment from God (compare [1Ti 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 [1Ti 5:9]), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage ([1Co 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 [1Ti 3:2]). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare [1Co 7:32], ).
13. withal--"at the same time, moreover."
learn--usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.
wandering--Greek, "going about."
from house to house--of the members of the Church ([2Ti 3:6]). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact].
tattlers--literally "trifling talkers." In 3Jo 10, translated "prating."
busybodies--mischievously busy; inconsiderately curious ([2Th 3:11]). [Ac 19:19], "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin].
speaking--not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford].
which they ought not--([Tit 1:11]).
14. younger women--rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses ([1Ti 5:9]). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. ([1Ti 5:11-13]). The precept here that they should marry again is not inconsistent with [1Co 7:40]; for the circumstances of the two cases were distinct (compare [1Co 7:26]). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in [1Ti 5:11-13]. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom].
bear children--([1Ti 2:15]); thus gaining one of the qualifications ([1Ti 5:10]) for being afterwards a presbyteress widow, should Providence so ordain it.
guide--Greek, "rule the house" in the woman's due place; not usurping authority over the man ([1Ti 2:12]).
give none occasion--literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.
the adversary--of Christianity, Jew or Gentile. [Php 1:28]; [Tit 2:8], "He that is of the contrary part." Not Satan, who is introduced in a different relation ([1Ti 5:15]).
to speak reproachfully--literally, "for the sake of reproach" ([1Ti 3:7]; ; [Tit 2:5], ). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].
15. For--For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in [1Ti 5:11-13], sexual passion, idleness, &c., and so have given occasion of reproach ([1Ti 5:14]). "Satan finds some mischief still for the idle hands to do."
16. If any ... have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, [1Ti 5:3], (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, [1Ti 5:11], ; [Eze 16:49], is to be diligent in good works, such as "relieving the afflicted," [1Ti 5:10], thus qualifying herself for being afterwards a widow-presbyteress).
let them--rather as Greek, "let him," or "her"; "let such a one" ([1Ti 5:10]).
be charged--literally, "be burdened" with their support.
widows indeed--really helpless and friendless ([1Ti 5:3], ).
17. The transition from the widow presbyteresses ([1Ti 5:9]) to the presbyters here, is natural.