Younger Widows; Honour the Presbyters (1 Timothy 5:14–20)

1 Tim. 5:14. I desire therefore that the younger widows marry, bear children, manage their households, and give the adversary no occasion for reproach.

Not all young widows, of course, are unreliable. Among them there are not a few who both feel within themselves a very strong inclination to preserve their widowhood and are not considered by others incapable of doing so. Therefore the Apostle does not set down a universal and unconditional law for all, but says: “I desire”—as if proposing a counsel—yet one that, for those who do not feel themselves suited to the preservation of honorable widowhood, is a law. “Since what was said above concerning widows of this sort (the weak) is unlawful and contrary (to our sound faith), the Apostle gives them counsel and enjoins what is lawful (namely, to enter a second marriage rather than make a vow of widowhood)” (Ambrosiaster). “It would have been better, of course, if they, once having entered the choir of widows, had not turned away from Christ (as the Bridegroom) and had not broken that first pledge of theirs. But since some slip into this, it is better that, without entering into a covenant with Christ, without giving a vow to dedicate themselves to Him, they marry again. In this there is no sin, but that other course (to vow and then break it) is altogether indefensible” (Oecumenius). “Since they themselves desire it, I too desire that young widows marry, bear children, manage households, stay at home; for to do this is far better than anything else (improper). True, they ought to have care for the service of God (to please God), they ought to keep the faith (their vow); but if this is not to be, then the latter is better than the former; for in that case God is not being rejected, and they do not themselves learn these things (to be idle and the rest). For from such widowhood there will be no benefit at all, whereas from this marriage (one may expect) many blessings. As a consequence, their careless and slothful mind may turn (to good). But why, you will say, did the Apostle not say that since the widows were falling, they ought to make special effort so as not to experience what I spoke of, but instead enjoins marriage? Because marrying (again) was not forbidden, for it placed them in a position of safety—which is why he adds: ‘give the adversary no occasion for reproach’—no occasion whatever. Therefore he rejects these widows, wishing not that they not be young, but not wishing that they commit adultery, not wishing that they be idle, needlessly inquisitive, that they not speak what they ought not, not wishing that the devil find in them an occasion (for accusation), so that if this were not so he would not reject them. — ‘I desire,’ he says, ‘for young women’—what? to gorge themselves? or to give themselves over to luxury? Nothing of the sort, but: ‘to marry, bear children, manage households.’ Lest you think he gives them license to live in pleasures, he added: ‘give the adversary no occasion for reproach.’ They ought to have been above the cares and anxieties of this life. If, however, they were below them, let them at least stand on the same level with them (that is, work out their salvation, living as they ought, amid the affairs of this life)” (St. Chrysostom). “It is better for them to manage their households, οικοδεσποτειν(to be mistresses of the house and maintain good order therein)—that is, to take care of their own home and bear its labors and tasks—than, going about others’ homes, to gossip and spend their time in idleness. But again, even in managing the home, one must not give oneself over to worldly pleasures, but conduct domestic affairs in such a way that, amid all care for them, one does not harm the soul. This the Apostle showed by the words: ‘give the adversary no occasion’ (‘the adversary,’ αντικειμενω,—the enemy, the devil). One may, however, also understand these words as showing the purpose and motive for which the Apostle makes such a concession to young widows. For this reason, he says, so as not to give the devil occasion to mock them, if, having become brides of Christ, they should afterward, through the inconstancy proper to youth, fall into impure deeds. For this reason I lead them under the yoke of marriage, so that, having neither time nor leisure, they may have no opportunity to commit a heap of the evil deeds described above” (blessed Theophylact). “The care and anxiety over domestic affairs will not allow them to yawn and grow bored from having nothing to do. Surrounded in this way on all sides and continually with necessary matters, they will, whether they wish to or not, grow accustomed to living prudently” (Oecumenius).

1 Tim. 5:15. For already some have turned aside after Satan.

“Have turned aside,” εξετραπησαν,—they have departed, deviated, strayed from the straight path which their vow of widowhood marked out for them, and have gone after Satan, that is, toward that unseemly conduct described above. “A law is established on the basis of experience” (blessed Theodoret). “The Apostle is answering here the question: Why do you make such a warning concerning young widows, as though you are more concerned for them than for virgins? For this reason, he says, that they themselves have given occasion for it by their turning aside after Satan. I make this rule concerning them not because I wish there to be no young women at all among the widows (who take the vow of widowhood), but because I fear lest (having taken the vow) they afterward leave Christ” (Oecumenius).

Bb) On the families of widows (1 Tim. 5:16)

1 Tim. 5:16. If any believing man or woman has widows, let them relieve them, and let not the Church be burdened, that it may relieve those who are truly widows.

In conclusion the Apostle returns again to what he established at the beginning of his discourse on widows—namely, that they should be supported by the family to which they belong, while only those widows who are without any help should remain in the Church’s care. The difference perhaps is only this: that there the elder widow is in view and her supporters are the younger ones—children and grandchildren—whereas here, on the contrary, the supporters are the elder ones—father, mother, uncle, aunt, or others—and the widows are the younger ones—widowed daughters, or nieces, or others belonging to the family in whatever degree of kinship.

“If any believing man or woman.” “He directs the rule to believers, who, being faithful, are ready to heed the Apostolic word” (Oecumenius). He calls faith to mind, speaking as if to say: believers must not allow their own people to suffer need, and still less turn to unbelievers. “He appropriately added: ‘if any believing man,’ for believers ought not to receive sustenance from unbelievers, lest it appear that they are in need of them” (St. Chrysostom).

“Let them relieve them”—their own widowed relatives. “He did not say: let them provide them with lavish support, but: let them supply their needs” (St. Chrysostom).

“Let not the Church be burdened, that it may relieve those who are truly widows.” Take, he says, your own widowed relatives under your own care. For if you abandon them, the Church will be obliged to take them under its care, and then it will be difficult for it to support the true widows—that is, those who have no relatives at all. “Do you see that again the Apostle calls true widows, who ought to be on the Church’s care, those who are completely alone, with no comfort (support) from anywhere? (And those who have relatives, he orders their relatives to take.) And this was better. For two considerable benefits flowed from this: some found occasion to do good, others were well provided for, and the Church was not burdened” (St. Chrysostom).

e) How to deal with presbyters (1 Tim. 5:17–25)

The Apostle touches here on: aa) the support of presbyters (1 Tim. 5:17, 18); bb) their conduct (1 Tim. 5:19–21); and cc) ordination (1 Tim. 5:22–25).

Aa) The support of presbyters (1 Tim. 5:17, 18)

1 Tim. 5:17. Let the presbyters who lead well be counted worthy of double honor, especially those who labor in preaching and teaching.

“Who lead,” προεστωτες,—those who preside—well, who govern well in the Church or in the Christian community. “Presbyters”—priests, who were chosen from those of more advanced age as being more dignified, experienced, and generally respected, and who received through ordination the grace of the priesthood to continue the Apostolic work by preaching the Gospel and the word of God in general, and by sanctifying believers through grace by means of the holy mysteries. By virtue of this they presided over Christian communities, guiding, admonishing, and correcting them. Whoever was zealous in this without sparing his strength or even his life led his community well. “Who are those who lead ‘well?’” asks St. Chrysostom and answers: “Let us hear what Christ says: ‘The good shepherd lays down his life for the sheep’ (Jn. 10:11). Consequently, good leadership consists in sparing nothing for the sake of those over whom one presides.” On another occasion the Saviour, in a parable, depicted a good leader under the image of the faithful and wise steward whom the master of the house placed over his household “to give them their portion of food in due season” (Lk. 12:42)—that is, everything necessary for the support of each one. The good leader according to this parable is one who diligently distributes to the faithful the daily portion of the word of God and sacramental grace.

Such leaders, he says, “let them be counted worthy of double honor.” “By honor here the Apostle means care, the provision of all necessities—just as above, when he says: ‘honor widows,’ he speaks of the food necessary for them. — What does ‘double honor’ mean? Double in relation to the widows, or in relation to the deacons, or simply: ‘double honor’—that is, great” (St. Chrysostom). “Good and faithful stewards (administrators) of the house of God should be deemed worthy not only of high esteem but also of complete material provision, so that they may not be troubled by want of necessities, but may joyfully apply themselves to the teaching of the faith. One will be more steadfast in this labor who is not humbled by need, and his zeal will grow more and more when he sees that his labor bears fruit also in this present life—not to the point of abundance, but to the removal of scarcity and want” (Ambrosiaster).

“Especially those who labor in preaching and teaching.” Three duties rest on the leader of the Church—to teach, to guide and correct, and to sanctify through the mysteries. The first two are fulfilled by labor in preaching and teaching. And this is the most important labor—both because it is more difficult and because it prepares people for the reception of grace through the mysteries. Therefore one who undertakes it is worthy of greater honor and greater provision. St. Chrysostom says: “The Apostle wishes that such be honored more than all others, and he states the reason: they, he says, undertake great labor. And rightly so. For while another neither keeps watch nor takes care, but remains without anxiety or concern, this man labors, takes care, and applies himself to study, especially when he is inexperienced in secular learning. Why should he not enjoy greater honor than all others, when he gives himself to so many labors? Moreover, he is the subject of countless conversations. One reproaches him, another praises him, another mocks him, yet another assails his memory and intentions—and he needs great inner support to bear this. — It is very important, greatly conducive to the good order of the Church, and of great benefit, when its leaders are skilled in teaching. And when this is absent, much harm results to the Churches. Therefore, among the other qualities of a leader—hospitality, gentleness, and blamelessness—the Apostle numbers this as well, saying: ‘apt to teach.’ Where now are those who say that preaching and teaching are unnecessary? Let them, they say, teach by their own lives. — Of course, this too is absolutely necessary. But do you not hear what St. Paul says: ‘especially those who labor in preaching and teaching?’ Is it not clear that he gives preference to leaders who are skilled in teaching? Besides, when the question concerns doctrines, what force has a life alone? Here the teaching word is needed. — Moreover, of what kind of preaching does he speak? Not of the boastful (not the ornate), not of that which excels in external refinement, but of that which is penetrated with spiritual power, full of understanding and wisdom. Therefore what is needed is not artistry and elegant expression, but thoughts—not scholarly exposition, but, as people commonly say, soul.”

1 Tim. 5:18. For the Scripture says: You shall not muzzle the ox that treads out the grain; and: The laborer is worthy of his wages (Deut. 25:4; Matt. 10:10).

“Here the Apostle cites both a provision of the Law and a commandment of Christ—and both are in agreement with each other; for the Law says: ‘You shall not muzzle the ox that treads out the grain.’ Do you see what labors he requires of the teacher? (Labors like those of the ox that threshes.) For there is, truly, no other labor equal to his. — But this is a provision of the Law. What commandment of Christ does he cite? ‘The laborer,’ he says, ‘is worthy of his wages.’ Therefore, one who gives himself over to luxury and ease is not worthy of them. One who is not a threshing ox, who does not patiently bear the yoke, paying no heed to heat and thorns, and who does not set it down before the fruits have been gathered into the barn—that person is not worthy of them. — Therefore it is necessary that all necessities be provided in abundance to teachers, so that they need not labor for these things themselves and, being occupied with trivial matters, neglect what is most important, so that they may exercise themselves in spiritual struggles and have no concern for the affairs of this life. Such were the Levites: they took no care for the things of this life, because the laity had care for them and the Law prescribed their income—tithes, firstfruits, and much else besides. But to them these were justly appointed by the Law, since they were seeking present things; whereas I say that leaders, having eternal hopes, ought to have nothing more than food and clothing, so that they may not be distracted by these things” (St. Chrysostom).

Bb) Conduct (1 Tim. 5:19–21)

1 Tim. 5:19. Do not receive an accusation against a presbyter except on the evidence of two or three witnesses.

“Accusation,” κατηγοριαν,—condemnation, an accusation that may be true as well, and therefore not necessarily slander, which implies false defamation of a person. Our translators rendered this word as “slander,” prompting one immediately to suspect falsehood in any ill report about a presbyter, because, on the one hand, it is incongruous and unusual for one honored with this rank and of such years to slip into deeds worthy of censure, and on the other hand, persons of that order, having the duty to correct, easily incur the ill-will of those being corrected, which disposes them to watch the presbyter himself as well, to suspect him, and, not infrequently clothing their suspicions with an air of certainty, to present them falsely as established facts. Therefore “the Apostle did not say: do not condemn, but: do not even receive the accusation, and do not bring him to trial at all” (St. Chrysostom). “Since the rank of presbyter carries high honor, for these persons are vicars of Christ, an accusation against them must not be received lightly or at once. It should seem incredible that one who is a leader of God could behave criminally—just as, on the contrary, one can with probability expect every sort of vileness from an actor” (Ambrosiaster).

But, being human, they too can err, and when they do err they are subject to judgment and condemnation. Therefore, when it happens that two or three witnesses appear to corroborate and confirm the accusation, then receive that accusation. “To receive” does not mean: immediately pronounce judgment, but: take it into consideration, subject it to inquiry, and only after the inquiry pronounce judgment and impose the penalty (St. Chrysostom).

The Law commanded that there not be one witness “to testify against a man concerning any offense” but two or three (Deut. 19:15). “The Law commands this concerning all (the accused). But especially must one act thus with regard to a presbyter. For it happens that he, since the leadership of the Church is entrusted to him, may have offended one of those who sin, and they, being disposed toward him with ill-will for this reason, weave a slander. Therefore, in his case especially, this number of witnesses must be produced” (blessed Theodoret). “But what if two also lie? This rarely happens; moreover, it can be investigated at trial, and in this way it can come to light. The words of the Apostle indeed point to a strict inquiry” (St. Chrysostom).

1 Tim. 5:20. Those who sin, rebuke before all, that the rest also may fear.

The discourse continues to concern presbyters. If upon inquiry it turns out that one of them has truly sinned, rebuke him before all, so that the rest may fear and with greater caution refrain from sins. For if a presbyter is not spared, what will befall others? Ambrosiaster writes: “Although it is not right to believe easily an accusation laid against a presbyter, yet if it is proven or becomes evident that he has acted badly, then in that case the Apostle commands that he be rebuked publicly, so that the rest may also fear—which is very profitable not only for the ordained clergy but for the people as well. For when they see that even a man of rank is rebuked for sin, they will inevitably keep themselves in check.” The same we read in blessed Theodoret: “Do not condemn before reproofs, but those manifestly convicted of any lawlessness do not account worthy of mercy; but after conviction, pronounce sentence upon them in the presence of all, so that out of fear of punishment they may avoid sin.” St. Chrysostom reasons here about all who transgress generally, yet in such a way that his words may be applied more particularly to the judging of presbyters. “Do not cut off at once (that is, pronounce judgment and execute punishment), but examine everything with great exactness. When you have clearly learned the truth, exact strict penalty, so that others too may be admonished. For just as it is harmful to condemn rashly, so also not to punish those who have openly sinned means giving opportunity to others to do the same and attempt the same. ‘Rebuke,’ he says, showing that one must act not carelessly, but with strictness, for in this way others too will fear. — But will there not be greater scandal when you rebuke before all? How so? When they learn of the sin and see no punishment, then truly will they be scandalized. For from the fact that those who have sinned remain unpunished, many naturally themselves slide into sin; just as, on the contrary, from their being punished, many are corrected. So also did God act. He brought Pharaoh out into the midst (for all to see) and punished him; we also see that Nebuchadnezzar and many other people and cities received punishment (manifestly before all). — Therefore the Apostle wishes all to have fear before the bishop, and sets him over all.”