Thomas Aquinas Commentary 1 Timothy 5:3-8

"Honor widows that are widows indeed. But if any widow hath children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God. Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. But she that giveth herself to pleasure is dead while she liveth. These things also command, that they may be without reproach. But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever." — 1 Timothy 5:3-8 (ASV)

1. Previously, the Apostle instructed Timothy on the use of and abstinence from foods; here he instructs him on the distribution of provisions to spiritual persons, namely, the support given to widows and teachers.

   1. First, he instructs him concerning widows.

   2. Second, he instructs him concerning teachers, at the phrase let the priests who rule well.

   Regarding the first point, he does two things:

   1. He states when provisions are to be distributed by the Church to widows.

   2. He describes what sort of widow is to be selected, at let a widow be chosen.

   Regarding this first sub-point, he does three things:

   1. He shows what sort of widow should be helped.

   2. He expands on what he has said, at but if any widow.

   3. He gives the reason for his statement, at but if any man.

2. He says, therefore, honor widows, not only by showing reverence but also by supplying their necessities. For these two elements are integral to honor. Thus, in the command to honor our parents, we also understand a command to help them. It is as if to say: provide for them in their need. This was a custom from the very beginning of the Church: there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration (Acts 6:1); in the temple there were sums deposited for the subsistence of the widows and fatherless .

   But which widows should be honored? Those who are widows indeed. A widow is, so to speak, one who has lost her husband. A true widow is one who does not have other people to support her, and so her needs were provided for from the alms of the faithful.

3. Then when he says, but if any widow, he explains who are truly widows.

   1. First, he shows who truly are widows.

   2. Second, he shows who are not, at for she who is a widow.

   Regarding the first point, he does two things:

   1. First, he deals with the conduct of those who are really widows.

   2. Second, he assigns the reason, at for this is acceptable.

4. Therefore, he instructs such a person to learn first to govern her own house: they taught their daughter to take care of the family . And he says, first, because a widow who is accepted to have her needs met by the Church ought to be watchful and honorable. This is what he means by let her learn. She should also serve her parents; hence he says, and to make a return of duty to her parents. This is as if to say: just as her parents nourished her, so she should nourish them, if she has parents.

5. He gives the reason for this when he says, for this is acceptable before God, because this is done not only for human beings, but for God. This is clear from the fact that the Lord gave a special commandment on this point, and Jesus in the Gospel refused to ignore it. Furthermore, nature itself teaches this: that a person should make a return to those who have bestowed benefits on him. And no one has bestowed as much as parents have.

6. Then when he says, but she who is a widow indeed, he discusses true widows.

   1. First, he shows who true widows are.

   2. Second, he shows how they are to be instructed, at let her trust in God.

7. He says, therefore: she who is a widow indeed, and desolate—that is, has no human consolation, namely, children and grandchildren, and no other refuge—let her trust in God, even in regard to the temporal support provided by the Church.

8. A widow should be instructed in two ways:

   1. First, to pursue what is good.

   2. Second, to avoid what is evil, at and command this.

   Regarding the first point, he does two things:

   1. First, he shows how a widow should occupy her time.

   2. Second, he gives the reason, at for she who lives.

9. He says, therefore, let her trust in God and perform acts worthy of that hope, which is done by prayer and supplication, through which one obtains what is hoped for. For prayer is the lifting up of the mind to God, and supplication is an entreaty made through sacred things. Therefore, he continues: and continue in supplications and prayers night and day.

   He says, night and day, because it is impossible for a person to be entirely without anxiety. Therefore, since a widow has nothing else to occupy her, she ought to devote all her time to God: Anna did not depart from the temple, by fastings and prayers serving night and day (Luke 2:37); she made herself a private chamber in the upper part of her house .

10. Then when he says, for she who lives in pleasures is dead while she is living, he gives the reason why she should devote all her time to prayer: because it is impossible for the soul to be unoccupied with some pleasure. And since the soul of an idle person is not occupied with useful things, it must be occupied with carnal things. Consequently, he says that a widow who is so desolate should devote herself to prayer: you have the name of being alive, but you are dead (Revelation 3:1); the living, the living, he shall give praise to you (Isaiah 38:19).

    Although pleasures are an occasion for death for all people, they are so in a particular way for women, because by nature their soul is more impressionable. Therefore, since pleasures soften the soul, it follows that women are much more softened by them: as much as she has glorified herself and lived in delicacies, so much torment and sorrow give to her (Revelation 18:7).

11. Then when he says, and command this, he shows that they should be trained to abstain from evil. Therefore, he says that he even forbids this, commanding that women who are supported by the Church should be blameless: holiness becomes your house, O Lord (Psalms 92:5).

12. Then, with the phrase but if any man, he gives the reason for his statement that a widow should learn first to govern her own house and to make a return of duty to her parents. He says that she needs to be instructed on this point because it is a matter of necessity. Therefore, he refers to providing for those of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song of Solomon 2:4).

    As Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our own and are, consequently, more worthy of love. Ambrose says the reason for this is that perhaps those who are not ashamed to receive from their own family would be ashamed to receive from others. Such a person has denied the faith by his works. For if he does not keep the faith in regard to those to whom nature has joined him, it follows that he will not keep it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16).

13. But is it true that such a person is worse than an infidel? Augustine seems to think the contrary regarding the sin of unbelief itself. Commenting on the verse, if I had not come and spoken to them they would not have sinned (John 15:22), he says that Jesus is speaking of the sin of unbelief, which is more serious than all other sins because sins against God are more serious than those against our neighbor.

    I answer that "believer" and "unbeliever" can be understood in two ways. First, regarding the general state of sin, the unbeliever is in a worse state, because nothing they do is pleasing to God. Second, regarding a specific sin, the opposite is true. For if a believer and an unbeliever both commit adultery, the believer sins more grievously because he sins against the faith he professes. And so it is said that if a believer refuses to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Peter 2:21).