On Teaching by States of Life: Elders, and Widows Begun (1 Timothy 5:1–7)

One must not act the same way toward everyone, but must take into account the distinctions of each person according to age, position in the Church, position in society, and outward condition. How to do all this, holy Paul indicates in the last two chapters.

c) Toward elders and elderly women

Holy Paul takes into account only the contrasts of old man and young man, old woman and young woman. About the rest he leaves holy Timothy to draw his own inferences. And even these he mentions as if only by way of example.

1 Tim. 5:1. Do not rebuke an elder, but appeal to him as a father; to younger men as brothers.

By “elder” here holy Paul means not one honoured with priestly dignity, but one advanced in years (holy Chrysostom and all). To such a person, he says, “do not rebuke,” μη επιπληξης,—do not shout at him, do not scold or shame him. “But what is to be done if he needs correction? Approach him in such a case as you would an own father who has sinned—with respectful gentleness” (holy Chrysostom, Oecumenius). This is why he says “appeal,” παρακαλει,—entreat, beseech, persuade. “By the very nature of the thing, the receiving of remarks is burdensome—and especially when this happens to an elderly person; and if moreover the remarks are given by someone younger, this becomes triply unbearable. Therefore the burden of this must be softened by gentleness and kindness. For one can rebuke without harshness, if one wishes to acquire this habit; only it requires great prudence—yet it is possible” (holy Chrysostom). “The Apostle thus teaches how to dispose an elder toward goodness, on account of the deference called for by his age. In this attitude toward him, he will more readily receive the instruction offered: for, despite the deference shown to him, at the first admonition he cannot but fear that next time someone will shout at him—which is a shame to which it is disgraceful for an elder to be subjected, since old age is held in respectful esteem among all peoples. Therefore, like the synagogue, the Church also had elders, without whose counsel nothing was done in the Church. And I do not know how this fell out of use—perhaps through the negligence of shepherds and teachers, or rather through their pride, by which they wanted to be the only conspicuous figures in the Church” (Ambrosiaster).

“Younger men as brothers”—that is, exhort and incline them toward goodness. “Why does he enjoin this here too—that is, a gentle manner of speech? In order not to provoke the boldness characteristic of this age; therefore in this case also rebuke must be tempered with a spirit of gentleness and love” (holy Chrysostom). “The Apostle charges that young men be exhorted as brothers, with the warmth of love—so that, seeing they are being advised out of love, they may more willingly correct themselves; especially if they see that in the instructor himself his deeds in no way conflict with his lessons” (Ambrosiaster).

1 Tim. 5:2. Older women as mothers; younger women as sisters, with all purity.

Teach, exhort, and incline “older women” toward goodness “as mothers.” “The reason for this is the same as in relation to elders” (Oecumenius)—“the softening of the bitterness of corrective speech with the warmth of filial love and deference” (blessed Theophylact). “Older women, seeing that they are taught with gentle speech, will receive it without bitterness, since in doing so deference is shown to them. It is bitter for the old to receive instruction from younger persons. Therefore, when this is unavoidable, the Apostle commands that this action be softened with gentleness and deference, so that it may serve for the benefit of both teacher and listeners” (Ambrosiaster).

Teach, exhort, and correct “younger women”—that is, maidens or young wives—as “sisters.” The reason here is the same as in relation to young men, for they too are not without boldness and insubordination. “The Apostle commands that young women be taught as sisters, so that they may willingly submit to the discipline of good living. For, seeing that they are not commanded imperiously but are benevolently instructed in what good living requires, they agree to it without dispute, humbling themselves before the one who exhorts them. By kindness one can more quickly achieve what the authority of command does not always succeed in” (Ambrosiaster). “But since conversations with young women can with difficulty avoid suspicion, while the bishop must do this nonetheless, the Apostle adds: ‘with all purity’—showing thereby that one must speak with them with all purity. And if he enjoins this to Timothy, let all others consider what a bishop must be, so as not to give occasion for suspicion, nor even a shadow of justification for those who might wish to slander” (holy Chrysostom). But it seems that holy Paul has in view here not so much the suspicions of others as the prevention of heartfelt attachment to young women. This attachment, and thereafter attraction, is naturally aroused in encounters with women—especially young ones. But it is not inevitable, and still less so inevitable as to necessarily hold dominion over the heart. It can be cut off at its very inception or first stirring, and driven away when it breaks through against one’s will. It is of this detachment of attachments from the heart that the Apostle speaks here. “The Apostle added ‘with all purity,’” writes blessed Theodoret, “teaching that along with bodily chastity one must preserve the chastity of the soul, and not allow any harm to enter through sight or hearing.”

d) On the care of widows (1 Tim. 5:3–16)

Widows, from the very beginning of the ordering of the Church, were under the care of Christian communities. For the care of them in the first Jerusalem Church, special persons were chosen (Acts 6). Following this pattern, all other Christian communities likewise considered it their duty to provide for widows and orphans. That this continued in later times can be seen from the Epistle of holy Ignatius to holy Polycarp (Holy Martyr Ignatius the God-bearer, Epistle to holy Polycarp, 4), from the First Apology of holy Justin (Martyr Justin the Philosopher, First Apology, 67), and from the Church History of Eusebius (Eusebius of Caesarea, Church History, 6, 43). It is of these that holy Paul speaks here; and he speaks: aa) first of the care of widows in general (1 Tim. 5:3–8); and then: bb) more particularly (1 Tim. 5:9–15)—about widows: α) of advanced age (1 Tim. 5:9, 10) and: β) of younger age (1 Tim. 5:11–15); cc) recalling at the end once more what was said about the care of widows in general (verse 16). He writes at length—evidently there was need for this.

Aa) On the care and provision for widows in general (1 Tim. 5:3–8)

1 Tim. 5:3. Honor widows who are truly widows.

“Honor”—do not neglect them or be remiss concerning them, but take care of them. “Honor” stands for: “have mercy on them and provide them with what they need” (blessed Theophylact). But “honor,” he says, those who are true widows. Who are these true widows? Certainly those who live well (verses 5–7), but who at the same time have no means of living (verse 16). Blessed Theodoret writes: “widows who have no source of provision for their needs from anywhere, should, says the Apostle, receive assistance from the Church.” Holy Justin, in his Apology, says that “believers offered to the Church each what he could; and the heads of the Churches—the shepherds—then distributed what had been collected to the poor, widows, and orphans.” Widows who could support themselves, or who could be supported by their own families, were not to burden the Church (verse 16). “Such are not true widows” (Oecumenius). — Regarding them holy Paul enjoins the following.

1 Tim. 5:4. But if any widow has children or grandchildren, let them first learn to show godliness toward their own household and to make repayment to their parents, for this is pleasing and acceptable before God.

A widow, he says, who has children or grandchildren, should find her support within her family. Both justice requires this and God is pleased with it. Holy Paul lays this upon the children or grandchildren of the widow: “let them first learn to show godliness toward their own household.” — “Let them learn,” μανθανετωσαν,—may also be rendered: let them be trained, let them acquire the habit. “To show godliness,” ευσεβειν,—to be godly, to manifest or maintain a godly manner of life. “Toward their own household,” τον ιδιον οικον,—in their own house, at home, with the preposition κατα understood. The sense would be: the widow who has children or grandchildren—let these children and grandchildren support her, so that in this way they may be trained or acquire the habit of manifesting or maintaining a godly manner of life—first at home, in their own house. A godly manner of life they ought to manifest everywhere, before the whole Christian community. But first let them acquire this habit at home, showing diligent care for mother or grandmother. To honour and give peace to mother or grandmother is a godly act. One who does not do this at home but outside maintains the appearance of godliness—that person’s godliness is doubtful; it is doubtful whether it is sincere or only maintained for show. Moreover, to a godly manner of life one must also become accustomed. How? By performing acts of godliness. The Apostle says: when you have a widow at home—a mother or grandmother—do not go out past the gate looking for some act of godliness to perform and exercise yourself in. You have ready to hand such an act—giving rest and provision to mother or grandmother. Occupy yourself with that. And in saying to holy Timothy, as shepherd, “let the children and grandchildren learn this,” he instils: direct them to this, explain that it ought to be so, and persuade them to carry it out.

“And to make repayment to their parents,” αμοιβας αποδιδοναι,—to give back recompense, to repay. Mother or grandmother cared for and nourished the children or grandchildren when they were mistress of the household. Now it is the turn of the children or grandchildren to be in charge. Let them then repay them for their earlier care by providing them rest and every comfort—justice requires this, and their conscience must bind them to it.

Oecumenius writes: “the Apostle’s thought is this: let the children or grandchildren learn to show honour to mother and grandmother, nourishing them and doing every good to them. For this is what ευσεβειν — to show godliness—means. By this they will also make repayment to them.” The same we read in blessed Theophylact: “let the children and grandchildren learn to honour their mother and grandmother, providing them rest and maintenance. For ευσεβειν here means: to give rest to mother or grandmother in their old age. The dignity of parents is a divine dignity, so that to give them rest means: to be godly, just as, on the contrary, not giving them rest in their old age is impiety. At the same time the Apostle also brings forward the requirement of good conscience, saying: ‘and to make repayment to their parents’—to repay their parents, that is, mother or grandmother, for raising and bringing them up.”

“For this is pleasing and acceptable before God.” It is pleasing because through it the just requirement of conscience, inscribed by God on the heart, is fulfilled; and because, since parents reflect in a certain way the face of God Himself before their children, the honour and care shown to them by the children God accepts as if it were rendered directly to Him. And naturally, the proper relationship toward parents is suffused with religious reverence.

Some read not “let them learn,” but “let her learn,” μανθανετω. In that case the Apostle’s words would refer to the widow and prescribe that the widow who has children and grandchildren should remain at home and teach—by virtue of her experience and the authority of seniority in the family—her household, that is, the children and grandchildren, to be godly. How? By first showing proper honour and care for her own rest in every respect. The Vulgate retains such a rendering: discant.

1 Tim. 5:5. Now she who is truly a widow and left alone hopes in God and continues in supplications and prayers night and day.

“Above he said: ‘honor those who are truly widows’; now he shows who is a true widow” (holy Chrysostom). One who has not only lost her husband but is also left alone, μεμονωμενη,—utterly alone, having no children or grandchildren to care for her. She has remained, or been left, all alone—abandoned by those close to her, to live as best she can (Ambrosiaster). What is left for such a one to do? To place all hope upon God and wait for whatever He is pleased to arrange. She who does this is the true widow. “Hopes,” ηλπικεν,—has set her hope, has placed all her hope upon God; “continues,” προσμενει,—she waits—and waits, of course, for help from above—abiding in prayer. At the end of the verse, it seems one must mentally add: this is the widow to honour; this is the one to care for; this is the one to provide with church assistance. So blessed Theophylact does: “the true widow is one who has no one to care for her—no son, no grandson—and who has placed all her hope upon God. This is the one to care for, the one to show mercy to—providing her with everything she needs!” Holy Chrysostom brings out more the moral-religious side of widows. “If any woman, being a widow, has not returned to worldly life—she is the true widow; one who hopes in God, who exercises herself in prayer, who spends day and night in patient prayer—she is the true widow. The Apostle here also comforts such a one in that she has no children, saying as it were—that in her being deprived not only of the comfort of a husband but also of the happiness that children bring, lies her advantage; for in exchange for all this she has God. Therefore she who has no children is not worse than others; but by this comfort (of hope in God) makes up for what she lacks from having no children.” Ambrosiaster likewise: “such widows it is right to honour—those who, having the possibility of remarrying, have rejected a second marriage, out of desire for a more perfect life and more convenient pleasing of God, emulating holy Anna, who in fasting and prayer served God day and night after she was widowed, having lived with her husband only a few years (Lk. 2:36). By such a life a widow must first commend herself, and only then be deemed worthy to be a widow of the Church (that is, to be on the Church’s provision). Likewise, a widow who has children or grandchildren should not immediately be taken onto the Church’s support. For if she formerly governed her household well, the members of it must in turn repay her, as she repaid them before. But if she is treated impiously by those for whom she formerly cared in godly fashion, and abandoned by them, such a one is worthy of being received into the care of the Church, as a faithful fulfiller of the law of the Lord.”

1 Tim. 5:6. But she who lives in pleasure is dead while she lives.

“She who lives in pleasure,” σπαταλῶσα—one who is attached to the comforts and pleasures of everyday and worldly life, and given over to them. “Is dead while she lives”—in appearance she is alive, but in substance she is dead—dead to the true life proper to man according to his calling. Man was created in the image of God; he is to be made like God by detachment from all that is sensory. He was endowed with a spirit in creation—a power that cannot be satisfied by anything created, but only by God alone. He who, detaching himself from all that is created and sensory, seeks God alone—so as, abiding in communion with Him, to be vivified by Him—lives the true life. But he who is given over to sensory pleasures has no true human life, though outwardly he appears to live something resembling such a life. For his spirit is stifled and remains without movement. Such is also the widow given over to sensory pleasures: “she suppresses in herself the rational (spiritual) power and makes it remain motionless in her body as in some tomb” (blessed Theodoret). “In appearance she lives this sensory life, but in spirit she is dead” (blessed Theophylact). “She appears to live the present life, but has lost eternal life: for as regards that life, she is dead to it by reason of sin” (Oecumenius).

Ambrosiaster writes: “a widow worthy of this name is a person who, for the sake of obtaining the Lord, abides in prayers, serving Him day and night. By this she shows that if she has disdained a second marriage, it is in order to devote herself to a strict life for the Lord’s sake. But if any widow, hiding behind this name, gives herself over to sensory pleasures, she must be considered as dead while alive. It is a sign of evil pretence when one promises one thing and does another—wishing to enjoy the honour of being a widow while being unwilling to constrain oneself with the labours of pleasing and serving God, to which the vow of widowhood obliges. For the true widow, having disdained a husband, chooses the Lord—to serve Him with all her soul, in hope of eternal blessedness.” Holy Chrysostom writes an extended homily on this passage, depicting the spiritual deadness of those who lead a merry and dissolute life, sunk in sensory pleasures, banquets, strolls, amusements, and many other things. “Such people,” he concludes, “have neither soul nor spirit, but live only by the flesh. And Scripture calls them soulless, saying: ‘My Spirit shall not remain in these people… for they are flesh’ (Gen. 6:3). They had a soul, but a dead one; therefore they are called flesh.”

1 Tim. 5:7. Command these things also, so that they may be blameless.

“These things also”—may be referred both to what precedes and to what follows. Referring it to what precedes, one may limit that preceding material to the immediately preceding verse, in which she who lives in pleasure is so sharply reproached. This too—that is, that they should not give themselves over to worldly and secular pleasures, to food and drink—impose upon them strictly; make it an absolute law, so that they may appear blameless before all. Or thus: require this; otherwise they cannot remain blameless—that is, they will not only fall under reproach for intemperance, but will also fall into other vices. So blessed Theophylact: “you see that he wishes this to be a law. He does not leave it to each person’s discretion whether to indulge in pleasures or not, but forbids it as a sin. For such is the meaning of the word ‘command,’ παραγγελλε; it stands for: with all strictness forbid any boldness in this matter.” This interpretation he took from holy Chrysostom, who speaks of it more fully: “Do you see that this prescription takes on the form of a law? He does not leave this to each person’s freedom, but says: command that they not be satiated, for this is a manifest sin—so that one who leads a luxurious life cannot and it is quite inappropriate to be a partaker of the mysteries. ‘Command these things also,’ he says, ‘so that they may be blameless.’ Do you see that this is counted among sins? For what is left to each person’s freedom—even if not observed—does not at all prevent one from being blameless. Therefore let us too, obeying Paul, command that widows who are given over to pleasure-seeking be excluded from the number of (true) widows.”

One may, referring “these things also” to what precedes, join verse 5 to verse 6. The sense would be: require that the widow who has declined a second marriage not only not allow herself to seek pleasure, but also abide in prayers day and night. One may also join verse 4, including among those to whom the prescriptions are addressed the children and grandchildren as well, thus: command them to support and give rest to their widowed mothers and grandmothers—so as not to fall under reproach before the faithful. This thought connects directly with the following verse 8: and if anyone does not care for his own relatives, he is worse than an unbeliever.

Referring “these things also” to what follows—that is, to “so that they may be blameless”—we get: command this also, that they be blameless and irreproachable in every respect. For even while abstaining from sensory pleasures, they may manifest many other things in their conduct for which they will rightly be subject to reproach. Such a thought is found in Ambrosiaster: “the Apostle requires that the widow take such care of the goodness of her deeds and character that it be impossible to reproach her in anything. Having withdrawn from worldly life and freed from concern for the body, she has devoted herself to God precisely in order to lead a praiseworthy life. In this it is easy for her to succeed. For since the occasions that usually open the door to sins are removed from her, nothing stands in the way of her remaining unharmed in her good conduct.”

Let us add: there is no need to insist that this passage must necessarily be understood in one way rather than another. Holding to one such thought, do not drive away the others.