1Ti 5:3, 9-11, Tit 2:4 | Barnes | STEP | Verse 3. Honour widows . The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were intrusted with the performance of certain duties towards the other female members, . It is to be remembered that the intercourse of the sexes was much more circumscribed in oriental countries than it is among us; that access to the female members of �he church would be much less free than it is now, and that consequently there might have been a special propriety in intrusting the duty of watching over the younger among them to the more aged. This duty would be naturally intrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were intrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, . That are widows indeed . Who are truly widows. We associate with the word widow, commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood--a poor and dependent condition; care and solicitude; sadness and sorrow. This idea is implied in the use of the word employed here--χηρα--which means properly one who is bereaved, (from the adjective χηρος, bereaved,) and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in verses . He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence, . (a) "widows indeed"

1 Timothy 5:3

Verse 3. Honour widows. The particular attention and respect which are enjoined here, seem to refer to the class of widows who were supported by the church, and who were intrusted with the performance of certain duties towards the other female members, 1Timm 5:9. It is to be remembered that the intercourse of the sexes was much more circumscribed in oriental countries than it is among us; that access to the female members of �he church would be much less free than it is now, and that consequently there might have been a special propriety in intrusting the duty of watching over the younger among them to the more aged. This duty would be naturally intrusted to those who had not the care of families. It would also be natural to commit it, if they were qualified, to those who had not the means of support, and who, while they were maintained by the church, might be rendering a valuable service to it. It would seem, therefore, that there was a class of this description, who were intrusted with these duties, and in regard to whose qualifications it was proper that Timothy should be instructed. The change of customs in society has made this class less necessary, and probably the arrangement was never designed to be permanent, but still it may be a question whether such an arrangement would not now be wise and useful in the church. On this subject, Rom 16:1.

That are widows indeed. Who are truly widows. We associate with the word widow, commonly, not only the idea of the loss of a husband, but many other things that are the usual accompaniments of widowhood--a poor and dependent condition; care and solicitude; sadness and sorrow. This idea is implied in the use of the word employed here--χηρα--which means properly one who is bereaved, (from the adjective χηρος, bereaved,) and which, as Calvin says, conveys the idea of one in distressed circumstances. What Paul regarded as constituting true widowhood, he specifies in verses 1Timm 5:4,5,9,10. He connects with it the idea that she had no persons dependent on her; that she was desolate, and evinced true trust in God; that she was so aged that she would not marry again; and that by her life she had given evidence of possessing a heart of true benevolence, 1Timm 5:10.

(a) "widows indeed" 1Timm 5:5,16

1 Timothy 5:9-11

Verse 9. Let not a widow be taken into the number. Marg., 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 Acts 6:1 we have this account: "And in those days, when the number of the disciples was multiplied, there arose a murmuring 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 Paley's 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 regarded 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 1Timm 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 1Timm 3:2. 1Timm 3:2. 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 1Timm 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 honour attached to one who did not do it, which would not be felt for one who did. Comp. Lk 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 heathen, it was regarded as especially honourable to have been married to but one man, and such widows wore the Pudicitia Coronam, or crown of chastity. Val. Max. L. i. e. ii. Comp. Livy, L. x. e. 23. See Whitby.

(5.) As these persons were not only to be maintained by the church, but appear also to have been intrusted 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 heathen; 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.

(2) "be taken into the number" "chosen" Verse 10. Well reported of for good works. Of good character or reputation. 1Timm 3:7.

If she have brought up children. Either her own or others. The idea is, if she has done this in a proper manner.

If she have lodged strangers. If she has been characterized by hospitality--a virtue greatly commended in the Scriptures. Comp. 1Timm 3:2

If she have washed the saints' feet. It is not certain whether this is to be understood literally, or whether it merely denotes that she had performed offices of a humble and self-denying kind--such as would be shown by washing the feet of others. It was one of the rites of hospitality in the East to wash the feet of the guest, Gen 18:4, and Paul might have spoken of this as having been literally performed. There is not the slightest evidence that he refers to it as a religious rite, or ordinance, any more than he does to the act of bringing up children as a religious rite. Jn 13:1 and following.

If she have relieved the afflicted. If it has been her character that she was ready to furnish relief to those who were in distress.

If she have diligently followed every good work. This is one of the characteristics of true piety. A sincere Christian will, like God, be the friend of all that is good, and will be ready to promote every good object according to his ability. He will not merely be the friend of one good cause, to the neglect of others, but he will endeavour to promote every good object, and though from peculiar circumstances, and peculiar dealings of Providence, he may have been particularly interested in some one object of charity, yet every good object will find a response in his heart, and he will be ready to promote it by his influence, his property, and his prayers.

(b) "lodged" Acts 16:15 Verse 11. But the younger widows refuse. That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.

For when they have begun to wax wanton against Christ. There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the "younger widows" referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation was made. The word wanton then meant wandering or roving in gayety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous.--Webster. The Greek word here used, καταστρηνιαζω, occurs nowhere else in the New Testament. The word στρηνιαω --however, is used twice, and is in both cases translated lived deliciously, Rev 18:7,9. The word is derived from στρηνος --strenos-- (whence strenuous,) properly meaning rudeness, insolence, pride, and hence, revel, riot, luxury; or from στρηνης, strenes the adjective,--strong, stiff, hard, rough. The verb then means "to live strenuously, rudely," as in English, "to live hard;" also to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous. See Passow and Robinson, Lex. The sense here is, that they would not be subordinate to the restraints implied in that situation; they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.

They will marry. It is clear from this that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted into that rank, as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favour of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.

(*) "refuse" "reject" (+) "wanton against Christ" "To grow weary of the restraint of Christ"

Titus 2:4

Verse 4. That they may teach the young women to be sober. Marg., wise --a word similar to that which in Tit 2:2 is rendered temperate, and in 1Timm 3:2, sober. The meaning is, that they should instruct them to have their desires and passions well regulated, or under proper control.

To love their husbands, φιλανδρους. This word occurs nowhere else in the New Testament. In Eph 5:25, Paul directs husbands to love their wives, and in Eph 5:33, the wife to reverence her husband, and here he says that it should be one of the first duties enjoined on the wife that she should love her husband. All happiness in the marriage relation is based on mutual love. When that departs, happiness departs. No wealth or splendour in a dwelling--no gorgeousness of equipage or apparel-- no magnificence of entertainment or sweetness of music--and no forms of courtesy and politeness, can be a compensation for the want of affection. Mutual love between a husband and wife will diffuse comfort through the obscurest cottage of poverty; the want of it cannot be supplied by all that can be furnished in the palaces of the great.

To love their children. Nature prompts to this, and yet there are those so depraved that they have no maternal affection. Rom 1:31. Religion reproduces natural affection when sin has weakened or destroyed it, and it is the design of Christianity to recover and invigorate all the lost or weakened sensibilities of our nature.

(b) "the young women" 1Timm 5:14 (4) "sober" "wise"