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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
Eight Centuries of Reception
6 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.
Pursue earnestly, therefore, the virtue of continence, which is modesty's agent; industry, which allows not women to be "wanderers; " frugality, which scorns the world.
Thus he commands not only men, but women also, to work. For idleness is the teacher of every sin. And not only are they exposed to this condemnation, but to other sins. If therefore it is unbecoming for a married woman "to go from house to house," much more is it for a virgin. What then happens, when the care for the husband is withdrawn, and the care to please God does not constrain them? They naturally become idlers, tattlers, and busybodies. For he who does not attend to his own concerns will be meddling with those of others, even as he who minds his own business will take no account of and have no care about the affairs of another. And nothing is so unbecoming to a woman, as to busy herself in the concerns of others, and it is no less unbecoming to a man. This is a great sign of impudence and forwardness.
Paul speaks of idle persons and busybodies, whether virgins or widows, such as go from house to house calling on married women. They display an unblushing effrontery greater than that of a stage parasite. Cast them from you as you would the plague. For “evil communications corrupt good manners,” and women like these care for nothing but their lowest appetites. They will often urge you, saying, “My dear creature, make the best of your advantages, and live while life is yours,” and, “Surely you are not laying up money for your children.” Given to wine and wantonness, they instill all manner of mischief into people’s minds and induce even the most austere to indulge in enervating pleasures.
It is true that in writing to Timothy the apostle from fear of fornication is forced to countenance second marriage.… He is offering not a crown to those who stand but a helping hand to those who are down. What must a second marriage be if it is looked on merely as an alternative to the brothel!
Marriage is a good in all the things which are proper to the married state. And these are three: it is the ordained means of procreation, it is the guarantee of chastity, it is the bond of union. In respect of its ordination for generation the Scripture says, “I will therefore that the younger women marry, bear children, guide the house.” As regards its guaranteeing chastity, it is said of it, “The wife has not power over her own body, but the husband; and likewise also the husband has not power over his own body, but the wife. And considered as the bond of union, “What God has joined together, let no one put asunder.”
And also they learn to be idle, wandering about from house to house; not only idle, but also gossips and chatterers, speaking things they ought not.
— [OECUMENIUS] And also they learn to be idle. How do the idle women learn? Having the men who are brought in to assist them provide what is necessary for their old age, they are negligent about their tasks, but they take care to appear pleasing to the men. [end of the excerpt by Oecumenius A f.172v; B f.208r; G f.296r] —
not only idle, but also gossips. For the mind has been created by the Creator for us to work. Therefore, when we do not provide it with good work, it itself takes on absurd tasks.
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Summary
In 1 Timothy 5:13, the Apostle Paul issues a stern warning regarding the potential pitfalls for younger widows who, instead of remarrying and managing households, might become idle. This idleness, Paul explains, often leads to a pattern of aimless wandering from house to house, culminating in destructive behaviors such as gossiping ("tattlers") and meddling in others' affairs ("busybodies"), speaking inappropriately and causing unnecessary trouble within the Christian community.
Context
Literary Context
This verse is situated within Paul's detailed instructions to Timothy concerning the proper care and conduct within the church, specifically addressing the sensitive issue of widows in 1 Timothy chapter 5. Paul distinguishes between older, genuinely needy widows who are worthy of the church's support (verses 1 Timothy 5:3-10) and younger widows. For the latter, Paul advises against placing them on the church's official support list, primarily because of their age and the potential for them to remarry and have children (verse 1 Timothy 5:14). Verse 1 Timothy 5:13 serves as a crucial explanation for this counsel, highlighting the specific dangers that idleness can pose to their spiritual and social well-being, thereby justifying Paul's prescriptive advice for them to marry, bear children, and manage their households, preventing the very behaviors described here.
Historical & Cultural Context
In the Greco-Roman world, widows, especially those without family support, were often vulnerable and dependent on community charity. The early church, following biblical precedents of care for the vulnerable, established systems to support its widows. However, Paul recognized that such support, if not carefully managed, could inadvertently create conditions for idleness and its associated vices. Women in this society typically managed households, and a lack of such responsibility could lead to excessive free time. Furthermore, social interactions often occurred within the confines of homes, making "wandering about from house to house" a plausible and potentially disruptive activity for those with no specific duties. This context underscores Paul's concern for the church's reputation and internal harmony, as the behaviors described could easily bring disrepute upon the Christian community in a society that valued order and propriety.
Key Themes
1 Timothy 5:13 contributes to several overarching themes within 1 Timothy. Firstly, it powerfully illustrates the dangers of idleness, portraying it not merely as a passive state but as an active gateway to destructive behaviors. Paul consistently emphasizes the importance of diligent work and purposeful living for believers, contrasting it with the aimless existence that can lead to spiritual and moral decay, as seen in his broader instructions on Christian conduct and responsibility (e.g., 2 Thessalonians 3:10-12). Secondly, the verse highlights the pervasive problem of gossip and meddling, identifying "tattlers" and "busybodies" as direct consequences of idleness. This underscores the critical importance of guarding one's speech and respecting the privacy and affairs of others, a theme prevalent throughout the New Testament (e.g., Ephesians 4:29). Finally, the passage implicitly calls for responsible conduct and accountability within the Christian community, emphasizing that every member has a role to play in maintaining the integrity and witness of the church.
Exposition and Analysis
Key Word Analysis
This term literally means "without work" or "unoccupied," but it carries a strong connotation of being lazy, unprofitable, or useless. It describes a state of voluntary inactivity that leads to a lack of productivity and often, as the verse suggests, to negative consequences. It implies a moral deficiency rather than merely a physical state of rest.
This word refers to a garrulous person, a babbler, or a prater. It denotes someone who speaks nonsense, frivolous talk, or, more critically, harmful and malicious chatter. It suggests an irresponsible use of speech, often involving the spreading of rumors or private information.
This term describes someone who is "working all around," meaning officious, meddlesome, or excessively curious. It implies an intrusive and often disruptive involvement in matters that do not concern them, often driven by an unhealthy curiosity and leading to interference in others' lives.
Verse Breakdown
"And withal they learn to be idle"
Paul begins by identifying the root problem: these younger widows, if not otherwise occupied, "learn" idleness. The verb "learn" (G3129, manthánō) suggests an acquired habit, implying that idleness is not merely a passive state but a behavior that is cultivated over time, becoming ingrained as a way of life. The phrase "withal" (G260, háma) emphasizes that this idleness develops concurrently with their privileged position of being supported without clear responsibilities.
"wandering about from house to house"
This phrase describes the physical manifestation of their idleness. Without productive tasks, they become aimless, moving from one household to another. This wandering is not innocent visitation but implies an intrusive presence, perhaps seeking entertainment, information, or simply filling time, which sets the stage for the subsequent negative behaviors.
"and not only idle, but tattlers also and busybodies"
Here, Paul explicitly connects idleness to its destructive offspring. The phrase "not only... but also" (G3440 mónon... G235 allá) highlights an escalation: idleness is bad enough, but it invariably leads to worse vices. "Tattlers" (G5397, phlýaros) refers to those who engage in idle, often malicious talk or gossip. "Busybodies" (G4021, períergos) describes those who meddle in others' affairs, intruding where they do not belong. These two terms describe the active, harmful consequences of their unoccupied time and aimless wandering.
"speaking things which they ought not"
This final clause specifies the nature of the "tattling" and "busybodiness." Their speech is not merely idle chatter but involves inappropriate, unhelpful, or even damaging words. The phrase "ought not" (G1163 deî... G3361 mḗ) implies a moral obligation or necessity, indicating that their words violate principles of discretion, truthfulness, and love, thereby causing discord and undermining the integrity of the community.
Literary Devices
Paul employs several rhetorical devices to underscore the gravity of the behaviors he describes. The progression from "idle" to "wandering about" to "tattlers" and "busybodies" demonstrates a clear climax or escalation, showing how one negative habit begets another, leading to increasingly harmful outcomes. There is an element of irony in the idea that individuals "learn" to be idle, implying a deliberate cultivation of unproductive habits. The use of strong, descriptive Greek terms like phlýaros ("tattlers" – literally "babblers" or "praters") and períergos ("busybodies" – literally "working around," implying meddling) serves as vivid imagery, painting a clear picture of the disruptive nature of these individuals. Furthermore, the construction "not only idle, but tattlers also and busybodies" is a form of amplification, emphasizing that idleness is not merely a passive fault but a fertile ground for active, destructive vices, particularly those related to the misuse of speech.
Theological and Thematic Connections
This verse provides a profound theological insight into the nature of human sin and the importance of stewardship, particularly concerning time and speech. It reveals that a lack of purposeful activity can create a spiritual vacuum, which is quickly filled by destructive behaviors. Theologically, idleness is not neutral; it is a breeding ground for sin, as it diverts individuals from their God-given callings to be productive and contribute to the common good. The resulting gossip and meddling violate the biblical commands to love one's neighbor, protect their reputation, and speak only what is edifying. This passage thus serves as a timeless warning that Christian maturity involves disciplined living, active service, and careful stewardship of every aspect of one's life, including time and words, for the glory of God and the building up of the community.
Reflection and Application
While specifically addressed to a particular group in the early church, the principles embedded in 1 Timothy 5:13 resonate powerfully with all believers today. In a world increasingly prone to distraction and superficial engagement, Paul's warning against idleness and its byproducts—gossip and meddling—retains acute relevance. This verse challenges us to consider how we steward our time, particularly our leisure. Is our free time used for personal growth, service, or healthy recreation, or does it become a void that invites unproductive habits and destructive speech? It calls us to cultivate a life of purpose, diligence, and intentionality, recognizing that every moment is a gift from God. Furthermore, it serves as a potent reminder of the immense power of our words. Are we using our tongues to build up, encourage, and speak truth in love, or are we prone to idle chatter, gossip, or intrusive commentary on others' lives? The call is to guard our hearts, from which our words flow, and to ensure that our speech reflects the character of Christ, fostering unity and grace within our communities.
Questions for Reflection
FAQ
Why does Paul seem so harsh on younger widows in this passage?
Paul's counsel in 1 Timothy 5, while seemingly harsh by modern standards, was deeply pastoral and practical within its historical context. His primary concern was the spiritual well-being and reputation of both the individuals and the church. For younger widows, idleness was not merely a personal failing but a potential source of scandal and disruption within the community. Without the responsibilities of marriage and household management, and being supported by the church, some might fall into the behaviors described in 1 Timothy 5:13—becoming idle, wandering, gossiping, and meddling. This would not only harm their own spiritual lives but also bring disrepute upon the Christian witness. Paul's advice for them to remarry, bear children, and manage their households (1 Timothy 5:14) was a preventative measure, offering a structured and honorable path that would safeguard them from these specific temptations and allow them to contribute positively to society and the church. His aim was not to condemn but to provide wise guidance for flourishing in faith and life.
Christ-Centered Fulfillment
While 1 Timothy 5:13 addresses specific behavioral issues among certain individuals in the early church, its underlying principles find profound fulfillment in Christ. Jesus, as the ultimate example of purposeful living, was never idle; His life was entirely devoted to fulfilling His Father's will (John 4:34). He consistently spoke words of truth, grace, and life, never engaging in idle chatter, gossip, or meddling, but always speaking what was necessary for the glory of God and the redemption of humanity (John 7:46). The Christian's transformation into Christlikeness involves a radical reorientation from the self-serving idleness and destructive speech described here to a life empowered by the Holy Spirit for productive service and edifying communication. Through Christ, believers are called to be diligent in their work (Colossians 3:23), to use their time wisely as stewards of God's gifts (Ephesians 5:16), and to tame their tongues, speaking only what is helpful for building others up according to their needs (Ephesians 4:29). Ultimately, the antidote to the idleness and busybodiness warned against in this verse is found in the new life in Christ, where believers are called to live actively for Him, reflecting His character and contributing to the flourishing of His body, the Church (1 Peter 4:10-11).