Thomas Aquinas Commentary 1 Timothy 5:9-16

"Let none be enrolled as a widow under threescore years old, [having been] the wife of one man, well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints` feet, if she hath relieved the afflicted, if she hath diligently followed every good work. But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry; having condemnation, because they have rejected their first pledge. And withal they learn also [to be] idle, going about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I desire therefore that the younger [widows] marry, bear children, rule the household, give no occasion to the adversary for reviling: for already some are turned aside after Satan. If any woman that believeth hath widows, let her relieve them, and let not the church be burdened; that it mat relieve them that are widows indeed." — 1 Timothy 5:9-16 (ASV)

1. Previously, the Apostle taught that widows in the Church must be cared for. Here, he specifies which ones are to be supported.

   • First, he shows which ones are to be chosen.
   • Second, which ones are to be avoided, beginning with the phrase, but the younger widows.

   Regarding the first point, he does three things:

   • First, he shows that they must be chosen according to age.
   • Second, by reason of their chastity.
   • Third, from having performed good works, with the phrase, having testimony for her good works.

2. According to age, they must be no less than sixty years of age.

   But what kind of selection is he speaking of? This can be answered in two ways.

   One way to understand this is that it refers to the selection of a widow to oversee the other widows supported by the Church. Some of these women are so old that there is no suspicion regarding their self-control: from thirty years old and upward, unto fifty years old (Numbers 4:25).

   However, this seems to be contradicted by the Church's practice of appointing young women as abbesses.

   The response is that it is unfortunate when such young women are appointed abbesses. Yet, the Church does not show as much concern for those who are cloistered as for those who are not.

   Alternatively, he is speaking of the selection of a widow to be supported by the financial aid of the Church. In that case, a woman under sixty should not be chosen, because younger women can work with their hands to support themselves. The Apostle himself did this; even though he could have lived from the gospel, he chose to labor. Older women, however, are past the age of working.

3. Furthermore, the widow must be chaste; hence, he says, who has been the wife of one husband. For just as a bishop is required to be the husband of one wife, so an older woman must have been the wife of one husband.

   A gloss on this text says, "This is said because of the sacrament." But this is a standard teaching gloss and has little value. The reason does not seem to be drawn from a sacrament, because women do not receive certain sacraments. Instead, he says this for the sake of steadfastness, meaning that they should have a constant intention to persevere in widowhood.

   But Jerome, in a letter to Ageruntia, gives another reason: among the Gentiles, it was the custom that no woman who had been married twice could preside in sacrifices to the gods. Therefore, the Apostle declares that those who are nourished by the Church's provision should be no less chaste: because you have loved chastity, and after your husband have not known any other ; she had lived with her husband seven years from her virginity (Luke 2:36). Consequently, that she was the wife of only one husband is a commendable sign of her chastity.

4. Then, with the phrase having testimony for her good works, he shows that a widow must be chosen because she has performed good works. He addresses this:

   • First, in general.
   • Second, in detail, beginning with if she has brought up children.
   • Third, he implies the same for all good works with the phrase if she has diligently.

5. Regarding the first point, he says she must be one having testimony for her good works: let her works praise her in the gates (Proverbs 31:31). And he says, having testimony, because the works themselves which I do, give testimony of me that the Father has sent me (John 5:36). For outward actions reveal the faith within: I will show you by works my faith (James 2:18).

6. But what are these works? They are directed toward her own family and toward others. Toward her own family, he says, if she has brought up children, meaning in the fear of God and in chastity: have you children? Instruct them and bow down their neck from their childhood .

   Toward others, he mentions three works of godliness. The first is mercy, because women, being tenderhearted, are naturally merciful.

   1. First, therefore, he teaches hospitality: if she has shown hospitality. As it is written, pursuing hospitality (Romans 12:13).
   2. Second, along with this he mentions humility: if she has washed the saints’ feet. For saints are to be received in this way and treated honorably: but Martha was busy about much serving (Luke 10:40). So too Christ said: if I have washed your feet, you also ought to wash one another’s feet (John 13:14). Augustine’s gloss on this says: "Brothers, do this for one another; and what you cannot do with your hands, do in your heart. But it is much better to do it with your hands, lest a Christian come to despise the very thing which Christ did. For when one is bowed down before a brother’s feet, the heart is made ready for humility; or if humility is already present, it is strengthened."
   3. Third, he mentions courage and constancy in helping those in trouble; hence, he says, if she has ministered to those who suffer tribulation: you had compassion on those who were in bands (Hebrews 10:34).

7. Then, with the phrase if she has diligently, he concludes by summarizing the works she ought to have practiced well, saying, if she has diligently followed every good work: while we have time, let us work good to all men (Galatians 6:10).

8. Next, with the phrase but the younger widows avoid, he shows which widows are to be avoided.

   • First, he identifies them.
   • Second, he gives the reason, beginning with when they have grown wanton.

9. He says, therefore, that older widows should be chosen, but the younger widows avoid. This means not to accept all of them indiscriminately for the Church's support, especially those with a bad reputation or who are unrestrained. Alternatively, "avoid" them in the sense of not living with them or being on intimate terms with them: better is the iniquity of man than a woman doing a good turn, and a woman bringing shame and reproach .

10. Then, with the phrase for when they have grown wanton in Christ, they will marry, he gives two reasons drawn from two potential dangers.

    If younger widows are accepted for support by the Church, two situations arise: they have sufficient provision, and they are not occupied with manual labor. Danger comes from each of these.

11. From the first situation—having sufficient provision—comes a danger to their chastity. Hence, he says, when they have grown wanton in Christ. The term "wantonness" can mean excessive indulgence in sexual activity, in which case it is one of the seven capital sins. However, it can also mean any excessive amount of temporal things, which is how it is used here. It is as if he is saying: when they have obtained an overabundance of resources in Christ—that is, through Christ's help—then they will marry. As it is written, the people sat down to eat and drink, and they rose up to play (Exodus 32:6). Valerius says that from Ceres (that is, food) and a generous father, the journey to Venus is short. They shall eat and shall not be filled: they have committed fornication and have not ceased (Hosea 4:10).

12. Next, with the phrase having damnation, he answers an unspoken question.

    Someone might ask: What is the harm if they marry? For you yourself say that a woman does not sin if she marries (1 Corinthians 7:36). Therefore, he says they are having damnation, because they have made void their first faith—that is, the pledge of chastity they had vowed, without which they would not have been accepted for support. On this point, Augustine says that a person incurs condemnation from the mere intention. This is true if the intention is directed toward a specific person and is accompanied by internal consent: if you have vowed anything to God, do not defer to pay it (Ecclesiastes 5:4); no man putting his hand to the plow and looking back is fit for the kingdom of God (Luke 9:62).

13. From the second situation—that they do not labor—three evils follow. The first evil is idleness: idleness has taught much evil ; this was the sin of Sodom, your sister, fullness of bread, and abundance, and her idleness (Ezekiel 16:49); he who pursues idleness is very foolish (Proverbs 12:11).

    From idleness, more evils arise. A woman's heart is not as steadfast as a man's, so it turns to many things. If it is not channeled by work, it wanders in all directions. Consequently, it is dangerous for women to be idle, which is why the ancients kept them busy.

    Furthermore, they become restless, because they go about from house to house: now abroad, now in the streets, now lying in wait near the corners (Proverbs 7:12); they have loved to move their feet and have not rested and have not pleased the Lord (Jeremiah 14:10).

    Regarding their speech, he says, but tattlers also, for if they are not kept busy, they kill time with trivial matters: talkative and wandering; not bearing to be quiet (Proverbs 7:11).

    Regarding their hearts, he says they become busybodies, because since they are not occupied with their own affairs, they get involved in the affairs of others. As a consequence, they speak things which they ought not, because they set themselves up as judges in all matters: her conversation burns as a fire .

14. Then, with the phrase I will, therefore, that the younger should marry, he shows what they should do, which is to marry.

    • First, he gives his teaching.
    • Second, he gives the reason, beginning with for some.

15. He says, therefore, I will, therefore, that the younger widows should marry. But this seems to contradict what he says in 1 Corinthians: but I say to the widows: it is good for them, if they so continue (1 Corinthians 7:8). Therefore, it seems he should have said, "I desire that they continue in their state."

    I answer with Jerome that in the passage from 1 Corinthians, the Apostle was describing what one's primary intention should be; but each person has their own gift from God. That is why he continues, it is better to marry than to burn. Therefore, one must be careful to understand the specific situation he has in mind. In this case, his goal is to prevent them from breaking their first pledge. Consequently, in saying, I will, he is not referring to the primary goal of celibacy.

16. They should bear children, and not kill them secretly by abortion: yet she shall be saved through childbearing, if she continue in the faith (1 Timothy 2:15). They should be mistresses of families, meaning they should be kept busy and not be idly wandering from house to house. And I also desire that they give no occasion to the adversary—that is, to the Devil or the unbeliever—to speak evil, meaning to give them a reason to slander the Church of God. On this note, he ends his description of the life that widows should lead: they should live in such a way that they do not provoke others to indecency. For so is the will of God, that by doing well you may put to silence the ignorance of foolish men (1 Peter 2:15).

17. His reason is this: for some are already turned aside after Satan. This means that some who have vowed chastity have looked back, breaking their vow, and now walk after Satan by imitating him who apostatized from the ranks of the angels.

18. Finally, with the phrase if any of the faithful, he shows that widows should be supported by private individuals. First, he presents the teaching; second, he gives the reason, with the phrase do not let the Church be charged.

    He says, therefore, that a woman who is truly a widow should put her trust in God. But if she has family, she should be supported by them.

    That is why he says, if any of the faithful have widows, let him minister to them, because this is a work of mercy. This should be done so that the Church be not charged. This was necessary because in those days the Church had no possessions. Today, however, the Church has possessions that can be devoted to the support of widows: we worked night and day, lest we should be chargeable to any of you (1 Thessalonians 3:8).