TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 5:3–16. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Six Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Having condemnation, because they have cast off their first faith." By faith he means, fidelity to their covenant. As if he had said, They have been false to Christ, they have dishonored Him, and transgressed His covenant.
The apostle, in concluding his discussion of marriage and virginity, is careful to observe a right balance in discriminating between them. Turning neither to the right hand nor to the left, he keeps to the King’s highway and thus fulfills the injunction, “Be not righteous overmuch.” … Do we not clearly show by this language what is typified in the Holy Scriptures by the terms right and left, and also what we take to be the meaning of the words “Be not righteous overmuch”? We turn to the left if, following the lust of Jews and Gentiles, we burn for sexual intercourse. We turn to the right if, following the error of the Manichaeans, we under a pretense of chastity entangle ourselves in the meshes of unchastity. But we keep to the King’s highway if we aspire to virginity yet refrain from condemning marriage. Can anyone, moreover, be so unfair in his criticism of my poor treatise as to allege that I condemn first marriages, when he reads my opinion of second ones as follows, “The apostle, it is true, allows second marriages, but only to such women as are bent upon them, to such as cannot contain, lest ‘when they have begun to wax wanton against Christ they marry, having condemnation because they have rejected their first faith,’ and he makes this concession because many ‘are turned aside after Satan.’ But they will be happier if they abide as widows.”
The apostle mentions evil, unmarried women who are gossipers and busybodies and says that this vice springs from idleness. “And further,” he says, “being idle, they learn to go about from house to house, and are not only idle, but gossipers as well as busybodies, mentioning things they ought not.” He had previously said of these, “But refuse younger widows, for when they have wantonly turned away from Christ, they wish to marry and are to be condemned because they have broken their first pledge,” that is, they did not persevere in what they had first vowed. However, he does not say “They marry” but “They wish to marry,” for it is not the love of their noble vow which prevents many of them from marrying but fear of outright indecency. This itself springs from pride by which human displeasure is more dreaded than the divine displeasure.
But refuse younger widows; for when they have indulged themselves against Christ, they desire to marry, having condemnation because they have cast off their first faith.
But refuse younger widows. Therefore, when the struggle becomes greater among virgins, nowhere does it seem to express the observation of time? Because they have come to this point from a greater fervor of faith, indeed a certain necessity follows which solitude brings. Or because, also speaking about virgins, that it should be constant and careful for those who belong to the Lord (1 Cor. 7:32), great diligence was applied.
for when they have indulged themselves against Christ. Perhaps there were some who had acted this way. But see that truly widows are also joined to Christ: however, those who are joined to him are placed in the order of virgins. "For I betrothed you, he says, to one husband, pure virgin, to present you to Christ." (2 Cor. 11:2) And these things are fitting for every Church. But what does it mean, "when they have indulged themselves against"? it means, when they become foolish, when they become pampered, that is, when they become arrogant, when they become proud over Christ, not accepting Him as a bridegroom, then they fall away into marriage. For they did not choose widowhood with a judgment of reason.
Because they have abandoned the first faith. Paul speaks of the covenant with Christ. For they agreed to be joined to Christ: but they reject Him and turn to earthly marriages. After this, indeed, they fall into another sin, namely idleness. Therefore, he ordered not only men to work, but also women. For every evil arises from idleness.
Continue studying 1 Timothy 5:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In 1 Timothy 5:12, the Apostle Paul addresses the spiritual consequences for younger widows who, having made a solemn commitment to dedicated service within the church, subsequently abandon that pledge. The verse states that they incur "damnation" or judgment, not necessarily eternal condemnation, but a negative verdict or spiritual discredit, because they have deliberately "cast off" their "first faith," referring to their initial, sacred commitment to Christ and His service, likely including a vow of celibacy and devotion. This instruction underscores the gravity with which God views vows and the importance of steadfastness in Christian commitment.
Context
Literary Context
This verse is situated within Paul's detailed instructions to Timothy concerning the proper care and order within the Ephesian church, specifically regarding the various groups of people, including widows. In 1 Timothy 5:3-16, Paul distinguishes between "widows indeed" (older, truly destitute, and devoted women who meet specific criteria for church support) and younger widows. He advises against enrolling younger widows in the official list of church-supported individuals, anticipating that their natural desires would lead them to remarry. Verse 11 suggests that if they remarry, they "will have damnation, because they have cast off their first faith." This "first faith" is understood as a prior commitment or pledge made to Christ and the church, likely a vow of dedicated service and celibacy, which their desire to remarry would violate. The verse immediately following, 1 Timothy 5:13, further explains Paul's concern, noting that younger widows often become idle, gossips, and busybodies, which can contribute to their spiritual decline and abandonment of their initial commitments.
Historical & Cultural Context
In the Greco-Roman world, widows often faced significant social and economic vulnerability. The early church, demonstrating radical compassion, established systems of care for its needy members, including widows. However, this care also came with expectations of conduct and devotion. For some widows, particularly younger ones, joining the "order of widows" might have involved a solemn commitment to celibacy and exclusive service to the church, akin to a spiritual vow. Paul's concern reflects the practical realities of church life in a society where marriage and family were central. The potential for younger women to remarry, or to become idle and disruptive if not properly engaged, presented a challenge to the church's order and reputation. The gravity of vows was deeply ingrained in both Jewish and Roman cultures, making the breaking of such a pledge a serious matter with social and spiritual repercussions.
Key Themes
The primary theme is the seriousness of commitments and vows made to God. Paul views the breaking of a solemn pledge, particularly one made in the context of Christian service, as a grave matter that incurs divine judgment. This connects to broader biblical principles found in Ecclesiastes 5:4-5, which warns against making vows lightly and not fulfilling them. Another key theme is church discipline and order, as Paul seeks to establish guidelines for the proper functioning of the Ephesian church, ensuring both compassion and spiritual integrity. The verse also touches on the dangers of idleness and spiritual compromise, as the context in 1 Timothy 5:13 links the breaking of vows to a lifestyle of idleness and gossip, which can lead believers astray from their initial devotion. Ultimately, the passage emphasizes the importance of steadfastness and integrity in one's Christian walk.
Exposition and Analysis
Key Word Analysis
This word signifies "a decision" or "judgment," whether for or against. In this context, it refers to a negative verdict, a condemnation, or a disciplinary consequence for failing to uphold a sacred promise. It does not necessarily imply eternal hell but rather a spiritual discredit or a judgment from God and the church for breaking a specific vow.
Meaning "to set aside," "to disesteem," "to neutralize," or "to violate." This emphasizes a deliberate and active rejection or nullification of a prior commitment. It implies a conscious act of abandoning their initial pledge or fidelity.
Meaning "foremost (in time, place, order, or importance)." When combined with "faith," it points to the initial, foundational, or primary commitment made by these widows.
Meaning "persuasion," "credence," "moral conviction," or "fidelity." In the phrase "first faith," it refers to the initial pledge, fidelity, or solemn commitment these younger widows made, likely a vow of dedication to Christ and His service, possibly including celibacy, rather than saving faith itself.
Verse Breakdown
"Having damnation,"
This clause indicates that a negative judgment or condemnation is incurred. The Greek word kríma (G2917) here denotes a verdict, a decision against them, or a spiritual consequence. It suggests that their actions have brought about a state of being under God's displeasure or the church's censure, rather than necessarily eternal perdition. It is a judgment specific to their broken vow.
"because they have cast off their first faith."
This clause provides the reason for the "damnation." The phrase "cast off" (Greek athetéō, G114) implies a deliberate act of rejecting, nullifying, or setting aside their initial solemn commitment. "Their first faith" refers to the initial, foundational pledge or fidelity (Greek prōtos pístis, G4413, G4102) these younger widows made, likely a vow of celibacy and dedicated service to Christ and the church, which they now desire to abandon by seeking remarriage. This is not a loss of saving faith, but a departure from a specific, sacred, and prior commitment.
Literary Devices
The verse employs Cause and Effect to clearly articulate the spiritual consequence of a specific action. The "damnation" (effect) is directly attributed to the act of "casting off their first faith" (cause). This straightforward structure emphasizes the direct correlation between unfaithfulness to a vow and its negative spiritual repercussions. Additionally, the phrase "cast off their first faith" functions as Figurative Language, serving as a powerful metaphor for the abandonment of a solemn pledge. It evokes the image of discarding something valuable or important, highlighting the deliberate nature of their unfaithfulness. The term "damnation" (krima) can also be seen as a form of Metonymy, where the judgment itself stands for the negative state or consequence that results from the broken vow.
Theological and Thematic Connections
The theological weight of 1 Timothy 5:12 extends far beyond the specific case of younger widows, touching upon the fundamental biblical principle of the sanctity of vows and commitments made before God. Throughout Scripture, God is portrayed as one who keeps His covenants and expects His people to be faithful to their promises. This verse underscores that God takes our pledges seriously, whether they are formal vows, baptismal commitments, marriage vows, or personal promises made in prayer. Breaking such commitments is not a trivial matter, as it reflects a lack of integrity and a disregard for the sacred nature of our relationship with a faithful God. It serves as a stark reminder that our words and intentions, especially when dedicated to divine service, carry spiritual weight and consequences.
Reflection and Application
While the specific context of 1 Timothy 5:12 addresses younger widows in the early church, its underlying principles resonate powerfully for every believer today. This verse calls us to a profound self-examination regarding the seriousness with which we approach our commitments to God. Have we made pledges, whether formal (like baptism, marriage, or ordination vows) or informal (like promises made in prayer, commitments to service, or resolutions to follow Christ more closely), that we have since neglected or abandoned? The "damnation" mentioned here serves as a sobering reminder that God holds us accountable for our promises, not just for our actions. It challenges us to cultivate a spirit of integrity and steadfastness, ensuring that our "yes" means yes and our "no" means no, especially in matters pertaining to our faith. Furthermore, the broader context of Paul's warning against idleness and busybody behavior (1 Timothy 5:13) reminds us that spiritual compromise often begins with a lack of purposeful engagement and a wandering heart. To avoid "casting off our first faith," we must remain actively devoted to Christ, engaged in His work, and vigilant against the distractions and temptations that can erode our initial fervor and commitment.
Questions for Reflection
FAQ
Does "damnation" in 1 Timothy 5:12 mean eternal hell?
No, in this context, the Greek word kríma (G2917), translated as "damnation," refers to a negative judgment, a verdict, or a condemnation, specifically for breaking a solemn vow or commitment to church service. It signifies a disciplinary consequence or spiritual discredit, not necessarily eternal damnation in hell. Paul uses kríma elsewhere, such as in 1 Corinthians 11:29, where partaking of the Lord's Supper unworthily brings "judgment" upon oneself, implying temporal consequences or divine discipline rather than eternal damnation for believers.
What does "first faith" refer to in this verse?
"First faith" (Greek prōtos pístis, G4413, G4102) refers to an initial, solemn pledge or commitment made by these younger widows. It is widely understood as a vow of dedication to Christ and His service, likely including a commitment to celibacy, made when they sought to be enrolled among the church's official widows. It does not refer to their saving faith in Christ, which, once genuinely possessed, is not lost. Instead, it speaks to a specific, sacred vow or fidelity that they had initially declared and were now abandoning by desiring to remarry.
Christ-Centered Fulfillment
The warning in 1 Timothy 5:12 regarding the "damnation" incurred by those who "cast off their first faith" powerfully highlights humanity's inherent struggle with faithfulness and commitment. While we are called to steadfastness, our own capacity to maintain our "first faith" often falls short. This inherent unfaithfulness, whether in broken vows or wavering devotion, underscores our profound need for Christ. He is the one who perfectly fulfilled every covenant and commitment, living a life of absolute fidelity to God the Father, even unto death on the cross. His perfect obedience and unwavering faithfulness stand in stark contrast to our own failures. Through His atoning sacrifice, Christ bore the "damnation" (judgment) for our unfaithfulness, enabling us to be reconciled to God. Now, in Him, we are not judged by our imperfect keeping of vows, but by His perfect keeping. Furthermore, the new covenant established in His blood empowers us by the Holy Spirit to live lives of increasing faithfulness, not out of our own strength, but out of His indwelling power. He who began a good work in us will carry it on to completion (Philippians 1:6), and even when we are faithless, He remains faithful (2 Timothy 2:13), securing our ultimate hope and calling us to hold fast the confession of our hope without wavering, for He who promised is faithful (Hebrews 10:23).