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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
12 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.
So far as we can, let us love the opportunity of continence. As soon as it offers itself, let us resolve to accept it, so that what one may not have had the strength to follow in matrimony one may now follow in widowhood. Continence in widowhood transcends the command that has previously been necessary for marriage. How detrimental to faith, how obstructive to holiness, second marriages are. The discipline of the church and the prescription of the apostle also declare this, when he does not permit men twice married to preside over a church. The same is true when he would not grant a widow admittance into an order unless she had been “the wife of one man.”
But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the "sixty years" not merely "single-husbanded "(women)-that is, married women-are at length elected, but "mothers" to boot, yes, and "educators of children; "in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can he tested.
How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church ), when he would not grant a widow admittance into the order unless she had been "the wife of one man; " for it behoves God's altar to be set forth pure.
Not only fornication but also a second marriage excludes someone from office in the church. Anyone twice married may be neither a bishop nor a presbyter nor a deacon nor a widow.
Choose your "widows not under sixty years of age".
Let the deaconess be a pure virgin; or, at the least, a widow who has been but once married, faithful, and well esteemed.
It is not that old age alone makes the widow. Rather the virtues of the widow may become the duties of old age. For she certainly is the more prone to virtue who represses the heat of youth and the impetuous ardor of youthful age, coveting neither the tenderness of a husband nor the abundant delights of children. She rises above one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures nor hope for offspring.
It is possible to be a widow and not be enrolled in the rank of widows, as when a woman has not as yet accepted this way of life.… Paul allows the uncommitted woman to remarry if she so desires. But he strongly admonishes the one who has professed perpetual widowhood to God but then has later gotten married, because she has treated superficially her commitment to God.
He had said, "Let them learn first to show piety at home, and to requite their parents." He had also said, "She that liveth in pleasure is dead whilst she liveth." He had said, "If she provides not for her own she is worse than an infidel." Having mentioned the qualities which not to have would render a woman unworthy to be reckoned among the widows, he now mentions what she ought to have besides. What then? are we to receive her for her years? What merit is there in that? It is not her own doing that she is threescore years old. Therefore he does not speak of her age merely, as, if she has even reached those years, she may not yet, he says, without good works, be reckoned among the number. But why then is he particular about the age? He afterwards assigns a cause not originating with himself, but with the widows themselves.
What is being said here applies in particular to the women who are being considered for ordination as deaconesses.
What is said here applies only to the order of widows and not to deaconesses, as some believe.
The teaching that a widow should be the wife of only one man is an encouragement to chastity within marriage, not a forbidding of second marriages.
Let a widow be counted as not less than sixty years old, the wife of one man, well attested for good works, if she has brought up children, if she has hosted strangers, if she has washed the feet of the saints, if she has comforted the afflicted, if she has devoted herself to every good work.
Here, Paul also considers age along with other factors, and previously he states the reason, saying that even if the age were sixty years old, without the other conditions being met, it should not be counted.
— [OECUMENIUS] They also say that Paul is referring to those designated for widowhood. [end of the excerpt by Oecumenius A f. 172v, B f. 207v; G J. 295v] —
— [OECUMENIUS] well attested for good works. Having said generally, "well attested for good works," Paul then proceeds to each particular thing. And he said that the care of children is above. What then, if he has no children? Let him do the rest. [end of the excerpt by Oecumenius] —
— [OECUMENIUS] He does not say "if she had children," but "if she has brought them up according to the will of God, if she has led them properly," for this is exceptional. One must understand that this is said concerning widows. [end of the excerpt by Oecumenius G f. 295v] —
if she has hosted strangers. Do you see that even here Paul places the benefits to one's own people before those to foreigners? For having said this first.
if she has brought up children. Thus it suggests, "She has hosted strangers."
if she has washed the feet of the saints. But he will say: I am very poor, and I do not have the means to be host or to assist the afflicted. Does he not say, "Can you not wash the feet of the saints?" Is the ability lacking to pursue good works? For Paul spoke of each of these according to what was available.
if she washed the feet of the saints; that is, if she performed the lowest services to the saints without shame. Thus, Clement in the seventh book of Hypotyposes.
if she has devoted herself to every good work, that is, she has shared, supplied. For although the ability to act may be lacking, the ability to provide is nevertheless present.
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Summary
First Timothy 5:9 provides specific criteria for widows to be formally enrolled for church support, stipulating that only those at least sixty years old and with a proven history of marital fidelity—"having been the wife of one man"—should be admitted to this special register. This verse is part of Paul's broader instructions to Timothy on the proper administration of church affairs, emphasizing both compassionate care for the truly needy and wise stewardship of communal resources, ensuring that those supported embody a blameless character and genuine dependence on the church.
Context
Literary Context
This verse is situated within Paul's detailed instructions to Timothy, his protégé in Ephesus, regarding the pastoral care and administration of the church. Chapter 5 specifically addresses how Timothy should relate to different demographics within the congregation, including elders, younger men and women, and, most extensively, widows. Paul begins by urging honor for "widows who are truly widows" (1 Timothy 5:3), distinguishing them from those who have family to support them or who are younger and might remarry. The criteria in 1 Timothy 5:9-10 serve to define who qualifies for formal, ongoing church support, setting a high bar for character and demonstrated faithfulness, which is then contrasted with warnings against younger widows who might become idle or gossips (1 Timothy 5:11-15).
Historical & Cultural Context
In the Greco-Roman world, widows were often among the most vulnerable members of society, particularly if they had no family to support them. Unlike men, women typically had limited means of earning a living, and their social standing was largely tied to their male relatives. The early Christian church, following the example of Jewish tradition and Jesus's own compassion, placed a high priority on caring for the poor and marginalized, especially widows and orphans (James 1:27). The concept of a "widows' roll" or "number" likely refers to a formal register of women who received regular financial assistance from the church and possibly served in specific capacities, such as prayer or practical service, similar to the early church's deaconesses or those mentioned in Acts 6:1-6. The age of sixty would have been considered advanced, signifying a stage of life where remarriage was less likely and financial independence often diminished.
Key Themes
The instructions in 1 Timothy 5 contribute to several key themes within the letter and broader Pauline corpus. One prominent theme is Discerning Stewardship, highlighting the church's responsibility to manage its resources wisely and ensure that aid is directed to those genuinely in need and deserving of support, rather than being disbursed indiscriminately. Another is Character and Reputation, as the qualifications for enrolled widows, much like those for overseers and deacons (1 Timothy 3), emphasize a blameless life, moral integrity, and a proven track record of faithfulness. This ensures the integrity of the church's witness and ministry. Finally, the theme of Order and Administration is evident, as Paul provides practical guidelines for the organized and effective functioning of the church, ensuring that its compassionate mission is carried out with wisdom and structure.
Exposition and Analysis
Key Word Analysis
This feminine noun refers to a woman who has lost her husband through death. In the context of the early church, it specifically denotes a woman who is not only without a husband but also often without other means of support, making her dependent on the community. Paul's detailed instructions in 1 Timothy 5 aim to distinguish between "true widows" who are genuinely destitute and faithful, and those who might be younger, have family support, or whose lifestyle does not align with the church's standards for formal care.
Derived from kata (down) and legō (to lay, to choose, to count), this verb literally means "to lay down" or "to enroll." In this context, it signifies being formally registered or placed on a list for official church support and potentially a specific ministry role. This implies a formal, administrative process within the early church, distinguishing those who received regular aid from the general body of believers, and underscoring the structured nature of their care for the vulnerable.
While literally meaning "woman," in this context, it specifically refers to a "wife." The phrase "having been the wife of one man" (Greek: henos andros gynē) is a crucial qualification. Similar to the requirement for elders and deacons to be "the husband of one wife" (1 Timothy 3:2; Titus 1:6), this phrase emphasizes a life characterized by marital fidelity and purity. For a widow, it signifies a woman whose entire married life was marked by faithfulness to a single husband, demonstrating a steadfast and morally upright character, rather than necessarily prohibiting remarriage after widowhood (which Paul addresses for younger widows later in the chapter).
Verse Breakdown
"Let not a widow be taken into the number"
This opening clause sets a clear directive, indicating a prohibition or restriction on who can be formally enrolled for church support. The phrase "taken into the number" implies a formal register or list, signifying a specific group of widows who would receive ongoing care and perhaps engage in particular ministries, such as prayer or service. The "not" (Greek: mē) implies a qualified negation, suggesting that this is a matter of wise discernment rather than an absolute rule against all widows.
"under threescore years old"
This specifies the first qualification: the widow must be at least sixty years old. "Threescore" is an archaic term for sixty. This age requirement likely served several practical purposes: it indicated that the woman was past childbearing years, less likely to remarry, and typically beyond the age of active employment, thus ensuring genuine need and long-term dependence on the church rather than potential for self-sufficiency or new family obligations.
"having been the wife of one man"
This is the second, and perhaps most debated, qualification. It speaks to the widow's marital history and character. Interpreted similarly to the parallel phrase for male church leaders, it most likely refers to a woman known for her singular devotion and fidelity to one husband throughout her life. This implies a reputation for moral uprightness, sexual purity, and steadfast commitment within marriage, which was crucial for those formally supported by or serving the church, ensuring their life testimony was above reproach.
Literary Devices
Paul's instruction in 1 Timothy 5:9 primarily employs Prescriptive Language, issuing direct commands and qualifications for church administration. The phrase "Let not a widow be taken into the number" is a clear imperative, characteristic of Paul's practical guidance to Timothy. There is also an element of Administrative Language or Legal Language, as Paul outlines specific criteria for inclusion on a formal "roll" or "number," akin to a register. This structured approach highlights the early church's developing organizational framework. The qualifications themselves, particularly "having been the wife of one man," serve as a form of Character Qualification, emphasizing the moral and relational integrity expected of those who would represent the church and receive its formal support.
Theological and Thematic Connections
The criteria for enrolling widows in 1 Timothy 5:9 underscore the church's dual commitment to compassionate care and responsible stewardship. Theologically, it reflects God's heart for the vulnerable, as seen throughout Scripture, while also emphasizing the importance of discernment in ministry. The church, as God's household, is called to reflect His character in its care for the needy, but also to maintain integrity and order in its practices. The qualifications ensure that resources are directed towards those who genuinely embody the values of faithfulness and dependence, preventing abuse or misdirection of charitable efforts and upholding the church's witness in the community.
Reflection and Application
First Timothy 5:9, while culturally specific in its "widows' roll," offers timeless principles for the church's ministry of care. It challenges us to balance our heartfelt compassion for the vulnerable with wise and discerning stewardship of resources. How do we ensure that our acts of charity are not only generous but also effective, fostering true need rather than enabling dependency? This verse prompts us to consider the character and life testimony of those we support or empower in ministry, recognizing that integrity reflects on the entire body of Christ. It calls us to cultivate a culture where faithfulness and blamelessness are valued, not as prerequisites for God's love, but as essential for effective witness and responsible leadership within the church. Ultimately, it encourages us to emulate God's own care for the marginalized, doing so with both profound love and practical wisdom.
Questions for Reflection
FAQ
What does "taken into the number" mean in this context?
"Taken into the number" (Greek: katalégō) refers to being formally enrolled or placed on a specific register or list within the early church. This list was likely for widows who would receive ongoing financial support from the church and potentially served in a recognized capacity, such as a ministry of prayer or service. It signifies a formal, administrative recognition of their status and need, distinguishing them from other widows who might have familial support or different circumstances. It implies a structured system for allocating church resources and recognizing certain members for specific roles.
What does "having been the wife of one man" mean for a widow?
This phrase (Greek: henos andros gynē) is a moral and character qualification, similar to the requirement for male church leaders to be "the husband of one wife" (1 Timothy 3:2; Titus 1:6). For a widow, it means she has lived a life of singular marital fidelity, having been devoted to one husband throughout her married life. It emphasizes a reputation for sexual purity, faithfulness, and moral uprightness in her marital history. It does not necessarily prohibit remarriage after widowhood, as Paul later advises younger widows to remarry (1 Timothy 5:14), but rather speaks to a consistent and blameless character demonstrated through her past marital conduct.
Why was the age requirement of "under threescore years old" (sixty years old) so important?
The age requirement of sixty years old served several practical and theological purposes. At this age, a woman was generally considered past childbearing years and less likely to remarry, which would shift her dependency or responsibilities. It also often signified a stage of life where physical labor was difficult, and financial independence might be limited, ensuring that those enrolled were genuinely destitute and dependent on the church. The age also implied a lifetime of experience and a proven track record of faithfulness, aligning with the character qualifications for formal church support and service.
Christ-Centered Fulfillment
While 1 Timothy 5:9 provides practical administrative guidelines for the early church, its underlying principles find their ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Christ Himself embodied perfect compassion for the vulnerable, consistently ministering to the poor, the sick, and the marginalized, including widows (Luke 7:11-17; Mark 12:41-44). His life demonstrated the perfect balance of love and wisdom, always discerning true need and responding with divine grace. The church, as the body of Christ, is called to continue this ministry of compassion, reflecting His heart for the "least of these" (Matthew 25:40). The emphasis on character and faithfulness for enrolled widows points to the transformative power of Christ's redemption, which calls all believers to live lives of integrity and devotion, becoming new creations in Him (2 Corinthians 5:17). Ultimately, the church's care for its widows, administered with wisdom and integrity, is a tangible expression of Christ's ongoing care for His people, demonstrating His love and the order of His kingdom to a watching world.