If any of the faithful have widows, let him minister to them, and let not the church be charged: that there may be sufficient for them that are widows indeed.

“But if it is praiseworthy to have one's soul free from this failing of greed, how much more glorious is it to gain the love of the people by liberality. This should be neither too freely shown to those who are unsuitable, nor too sparingly bestowed upon the needy.… There is also another kind of liberality which the apostle teaches, "If any believing woman has relatives who are widows, let her assist them. Let the church not be burdened so that it may assist those who are real widows." Useful, then, is liberality of this sort.”

“Observe how again he speaks of those as "widows indeed," who are left destitute, and have no resource from any other quarter. It was better to have it so. For thus two great objects were attained. Those had an opportunity of doing good, whilst these were honorably maintained, and the Church not burdened. And he has well said, "If any believer." For it is not fit that believing women should be maintained by unbelievers, lest they should seem to stand in need of them. And observe how persuasively he speaks; he has not said, "let them maintain them expensively," but "let them relieve them." "That the Church," he says, "may relieve them that are widows indeed." She therefore has the reward of this help also, for she that helps the Church, helps not her only, but those widows too whom the Church is thus enabled to maintain more bountifully.”

“"But none of those reclining at table understood why he said this to him. For some thought that, because Judas held the purse, Jesus says to him, 'Buy the things that we need for the feast,' or that he should give something to the poor." Therefore, the Lord, too, had a purse. Keeping safe the offerings from the faithful, he distributed both to the needs of his people and to others in need. The paradigm for handling church money was thereby established: We should understand that his teaching that one must not take thought of tomorrow was taught for this purpose, that no money should be kept by the saints, but that God should not be served for money and that justice should not be abandoned because of a fear of need. For the apostle too, looking ahead to the future, said, "If any believing woman has widowed relatives, let her provide sufficiently for them so that the church not be burdened, in order that it can have enough for true widows."”

“Above he showed that widows are to be supported by the Church; here he shows what sort are to be supported. And first he shows what sort is to be chosen, second what sort is to be avoided, at the place "younger women." Concerning the first he does three things: first he shows that she is to be chosen on the basis of age; second, on the basis of chastity; third, on the basis of the practice of good works. By age, since "sixty years." But concerning which choosing is he treating? To this it can be answered in two ways. In one way, that he speaks of the choosing by which one is chosen to preside over the governance of the other widows who were being supported by the Church, so that such an elder woman should be set over them, so that no one might suspect anything of her continence. Numbers 4:3: "from thirty years and upward, even unto fifty years," etc. But it seems to the contrary, because the Church does the opposite, since younger women become abbesses. I respond: it must be said that it is disordered that girls too young should become abbesses, but nevertheless the Church's diligence is not as great in those who are enclosed as in those who are free. In another way, that he speaks of the choosing by which one is chosen for this, that she be supported by the stipends of the Church, and such a one is to be chosen not less than sixty years, because young women can labor with their hands, just as the apostle also, who although he could live from the Gospel, nevertheless labored; but old women rest. From chastity also a widow is to be chosen; therefore he says "who was the wife of one man." For just as it is required in a bishop that he be the husband of one wife, so in an old woman, that she be the wife of one husband. The Gloss: he says this on account of the aforesaid sacrament. This Gloss is a magisterial opinion and is of little worth. For the reason does not seem to be taken from any sacrament, since women do not receive any sacraments to be administered. But he says this on account of firmness, namely that they might have a continuous resolve of preserving widowhood. But Jerome, in the letter to Geruntia, elsewhere to Esicia, assigns another reason, namely that among the gentiles the custom was that in the sacred rites of the gods no woman presided who had had two husbands. And therefore the apostle wished that those who were being nourished by the sustenance of the Church should be no less chaste. Judith 15:11: "because you have loved chastity, and after your husband have not known another," etc. Luke 2:36: "she lived seven years with her husband from her virginity." And therefore it is, as it were, a praiseworthy sign of chastity, that she was the wife of one man. Then, when he says "in good works," etc., he shows that a widow is to be chosen on the basis of the practice of good works, and first in general; second in particular, at the place "if she has brought up children"; third he gives the same to be understood concerning all good works, at the place "if every work." As to the first he says "in good works." Proverbs, last chapter, 31: "let her works praise her in the gates." And he says "having testimony." John 5:36: "the works which the Father has given me to perform, these works which I do, bear testimony concerning me." For exterior works show interior faith. James 2:18: "show me your faith without works, and I will show you my faith from works." But what works? First toward her own, second toward others. Toward her own he says "if she has brought up children," namely in the fear of God and in chastity. Ecclesiasticus 7:25: "do you have sons? Instruct them." As to others, he touches on three works of piety. First, toward mercy, because women having a soft heart are naturally merciful. First, therefore, he teaches hospitality, at the place "if she has received by hospitality." Romans 12:13: "pursuing hospitality." Second, together with this he sets down humility, saying "if she has washed the feet of the saints"; for thus the saints are to be received and treated honorably. Luke 10:40: "but Martha was busy about much serving." Thus Christ, John 13:14: "if therefore I, the Lord and Master, have washed your feet, you also ought to wash one another's feet." The Gloss of Augustine on John: brothers do this to one another even in the visible work itself, and what they do not do with the hand, they do not do with the heart. But it is much better that it be done also with the hands, and let not the Christian disdain to do what Christ did. For he who bows down to the feet of his brother, in him humility is stirred up in the heart, or if it was already present, the effect of humility is confirmed. Third, fortitude and constancy, namely that she assist those in tribulation; hence he says "if she has ministered to those suffering tribulation." Hebrews 10:34: "you had compassion on those in bonds." Then, when he says "if every work," he concludes in what things she ought to be good, saying "if she has followed every good work," that is, has pursued it. Galatians 6:10: "while we have time, let us work good toward all." Then, when he says "younger women," etc., he shows which are to be avoided. And first he shows this; second he assigns the reason, at the place "for when they have grown wanton." He says therefore: let widows of such an age be chosen, but "avoid younger widows," that is, do not receive them indiscriminately for support in the Church, especially the disreputable and the dissolute. Or, avoid them as to companionship and familiarity. Ecclesiasticus 42:14: "better is the iniquity of a man," that is, safer to dwell with, "than a woman doing good"; hence there it is added: "and a woman bringing shame unto reproach." The first exposition is the literal one. Then, when he says "for when they have grown wanton," etc., a twofold reason is assigned from the twofold danger which threatens. Concerning the first he does two things: first he sets forth the first, second he responds to a question, at the place "having damnation." For if young women are taken up for the support of the Church, two things follow, namely that they have sufficiency, and that they are not compelled to work with their hands. But from each a danger threatens. From the first, the danger of chastity; hence he says "for when they have grown wanton." Luxuria is sometimes taken for the superfluity of the venereal act, and thus it is one of the seven capital vices; but sometimes it is taken for every superfluity of bodily things, and thus it is taken here — as if he were to say: when they have had superabundance "in Christ," that is, through the support of Christ, then they wish to marry. Exodus 32:6: "the people sat down to eat and drink, and rose up to play." Valerius says that from Ceres, that is, food, and father Liber, the way is near to Venus. Hosea 4:10: "they will eat, and will not be satisfied; they have fornicated, and have not ceased," etc. Then, when he says "having," etc., he responds to a tacit question. For someone could say: what evil indeed is it if they marry? For you yourself say, 1 Corinthians 7:28: "a woman does not sin if she marries." Therefore he says: in this they have damnation, because "their first faith," etc., namely of chastity, which they had vowed. For otherwise they would not have been taken up for maintenance. Hence Augustine says here, that from the resolve alone one incurs damnation. This is true if it be toward a determinate purpose and with consent. Ecclesiasticus 5:3: "if you have vowed anything to God, do not delay to pay it." Luke 9:6: "no one putting his hand to the plow and looking back is fit for the kingdom of God." From the second, namely that they do not labor, three evils follow. The first evil is idleness. Ecclesiasticus 33:29: "idleness has taught much malice." Ezekiel 16:49: "this was the iniquity of Sodom your sister: pride, fullness of bread, and abundance, and idleness." Proverbs 12:11: "he who pursues idleness is most foolish." From idleness these evils follow. The heart of a woman is not firm as that of a man, and on account of this it is moved toward diverse things. If therefore she is not bound to work, she must needs be carried toward diverse things. And therefore it is a danger that women be idle; hence the ancients kept them occupied. Likewise they become unstable as to place, because they learn to go about the houses. Proverbs 7:12: "now abroad, now in the streets, now lying in wait near the corners." Jeremiah 14:10: "she has loved to move her feet, and has not rested, and has not pleased the Lord." As to words he says "talkative." For since they are not occupied, they give themselves much to trifles. Proverbs 7:10: "garrulous, wandering, impatient of rest." As to the heart, "curious," because since they are not occupied in their own affairs, they meddle in others', and therefore they speak what is not fitting, because they pass judgment on the deeds of all. Ecclesiasticus 9:11: "her conversation burns like fire." Then, when he says "I wish therefore," etc., he shows to what work they are to be applied, namely that they marry. And first he sets forth the teaching, second he assigns the reason, at the place "for already." He says therefore "I wish the younger," namely widows, "to marry." Against this, 1 Corinthians 7:8: "it is good for them if they remain so"; therefore he ought rather to say: I wish them to remain continent. I respond: Jerome says that that saying, 1 Corinthians 7:7, he willed from his principal intention, but each one has his own gift from God. And therefore he adds: "it is better to marry than to burn." And therefore it must be seen in what case he here speaks — namely in this, lest they make void their first faith — and therefore what he says here, "I wish," is understood not from his principal intention. "To bear children," and not to kill them secretly through abortion. Above, 2:15: "but she shall be saved through the bearing of children, if she shall have continued in faith." "To be mothers of households," namely that they be occupied, and not run about the houses as talkative women. And also this I wish, "that they give no occasion to the adversary," that is, either to the Devil, or to the gentile, "for reviling's sake," that is, that he may be able to revile the Churches of God. In which he thus concludes the life of widows, that they should live in such a way that in nothing do they provoke others to wantonness. 1 Peter 2:15: "if it is the will of God, that by doing well you may put to silence the ignorance of foolish men." And this is his reason: that certain women, having vowed chastity, have turned back, making void their vow. And such go after Satan, through imitation, because he apostatized from the fellowship of the Angels. Then, when he says "if any," he shows which widows are to be supported by private persons; and first he sets forth the teaching, second the reason, at the place "that it be not burdened." He says therefore that she who is truly a widow should hope in God, but now, that if any has brothers or kin, she should be supported by them. And therefore he says "if any believer," etc., because this is a work of piety. And this, "that the Church be not burdened," etc. And this was necessary, because at that time the Church did not have possessions, but now it has possessions set apart for this. 1 Thessalonians 2:9: "working night and day, that we might not burden any of you."”

“Let the elders that rule well,.... By whom are meant not elders in age; though such ought to be honoured and respected, and to have a proper maintenance either from their children or the church, when reduced, and incapable of helping themselves; but then this is what should be done to all such persons, whereas the elders here are particularly described as good rulers and labourers in the word and doctrine; besides, elders in age are taken notice of before; nor are civil magistrates intended, such as were called the elders of Israel; for though such as discharge their office well are worthy of honour, yet it does not belong to any of them to labour in preaching the doctrine of the Gospel: nor are deacons designed, for they are never called elders in Scripture; nor is their work ruling, but serving of tables; nor does the ministry of the word belong to them as such; nor is any maintenance allowed them from the church on account of their office: nor are lay elders meant, who rule, but teach not; since there are no such officers appointed in the churches of Christ; whose only officers are bishops or elders and deacons: wherefore the qualifications such are only given in a preceding chapter. There are no other that rule in churches, but such who also speak to them the word of God; wherefore by him that rules, and the labourer in word and doctrine, are not meant two distinct orders, but different persons of the same order; some of these ruling well, but do not take so much pains in the ministry of the word; while others of them both rule well and labour in the word, and who are to be reckoned deserving of the honour hereafter mentioned. These are called "elders", because they are commonly chosen out of the senior members of the churches, though not always, Timothy is an exception to this; and because of their senile gravity and prudence, which were necessary in them: and they may be said to "rule", because they are set in the highest place in the church, and over others in the Lord, who are to submit themselves to them, and obey them. Christ's church is a kingdom, he is King of it, and his ministering servants are rulers under him; and who rule "well" when they rule not with force and cruelty, or lord it over God's heritage; but when they govern according to the laws which Christ the King and lawgiver has prescribed; when they explain and enforce those laws, and show them to the people, and see that they are put in execution and when they discharge this part of their work with diligence and prudence. Now let such be counted worthy of double honour; which some understand of honour in this world, and in the world to come, and which they have; they are honoured now by Christ, though reproached by the world, by being called unto, qualified for, and succeeded in the work of the ministry; and when they have faithfully discharged it, they will be honoured by him hereafter, and be introduced into his joy with commendation, and shine as the stars for ever and ever. But rather this is to be understood both of that outward respect that is to be shown them by words and actions; and of a sufficient maintenance that is to be provided for them; in which sense the word "honour" is used in this chapter before; See Gill on Ti1 5:3, and some think that the comparison is between the widows before mentioned, and these elders; that if poor widows in the church are to be honoured and maintained, then much more the officers of it; these are worthy of more honour, even of double honour, or, a larger and a more honourable main tenant: and indeed this seems to be the meaning of the word "double" when used both in an ill and in a good sense; see Rev 18:6 and is an allusion to the firstborn among the Jews, who was to have a double portion of his father's goods, Deu 21:17 and so may here signify, that the ministers of the Gospel ought not to have a short and scanty, but a large and honourable maintenance. Especially they who labour in the word and doctrine; which lies in a constant reading of the Scriptures, the word of God, and diligently searching into them, and comparing them together, in order to find out the mind and will of God in them; in a daily meditation upon them, and study of them; and in frequent and fervent wrestling with God, or prayer to him, to give an understanding of them; and in endeavouring to find out the sense of difficult passages, which are hard to be understood; and in providing for the different cases and circumstances of hearers, that everyone may have a portion; and in the choice of apt and proper words to express truth in, to the capacities of all: this is labouring in the word in private; besides which there is labouring in doctrine, in public; in preaching the Gospel constantly, boldly, and faithfully; in holding it fast against all opposition, and in defending it by argument, both by word and writing. The phrase seems to be Jewish, a like one is often to be met with in Jewish writings: Rabbenu was sitting , ""and labouring in the law" before the congregation of the Babylonians at Tzippore (b);'' and again (c), "R. Jonah gave tithes to R. Acha bar Alia, not because he was a priest, but because he , "laboured in the law";'' and they say (d), "there is no greater reward for a man in the world, as for him , "who labours in the law";'' hence we read (e) of , "the labour of the law", which they say the mouth is made for, and of labourers in the law (f); and such persons they judged worthy of the greatest respect, and to be preferred to others. For, they say (g), "if a congregation is obliged to give a salary to a doctor (or ruler of the synagogue), and to a minister of the congregation, and it is not in their power to give to both; if the ruler is a famous man, and great in the law, and expert in doctrine, he is to be preferred, but if not the minister of the congregation is to be preferred.'' (b) Bereshit Rabba, sect. 33. fol. 28. 3. (c) T. Hieros. Masser, Sheni, fol. 56. 2. (d) Zohar in Gen. fol. 60. 4. & pasira. (e) T. Bab. Sanhedrin, fol. 99. 2. (f) Derech Eretz, fol. 17. 4. (g) Jore Des, Tit. 251. sect. 13.”

“If any man or woman that believeth - If any Christian man or woman have poor widows, which are their relatives, let them relieve them - provide them with the necessaries of life, and not burden the Church with their maintenance, that the funds may be spared for the support of those widows who were employed in its service, teaching children, visiting the sick, etc., etc. For the performing of such offices it is very likely that none but widows were employed; and these were chosen, other things being equal, out of the most indigent of the widows, and therefore called by the apostle, here and in Ti1 5:3, αἱς οντως χηραι, widows indeed - widows desolate, without support, and without relatives. See on Ti1 5:10 (note).”

“If any . . . have widows--of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, Ti1 5:3-4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness, Ti1 5:11, Ti1 5:13; Eze 16:49, is to be diligent in good works, such as "relieving the afflicted," Ti1 5:10, thus qualifying herself for being afterwards a widow-presbyteress). let them--rather as Greek, "let him," or "her"; "let such a one" (Ti1 5:10). be charged--literally, "be burdened" with their support. widows indeed--really helpless and friendless (Ti1 5:3-4).”