Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband.

“So far as we can, let us love the opportunity of continence. As soon as it offers itself, let us resolve to accept it, so that what one may not have had the strength to follow in matrimony one may now follow in widowhood. Continence in widowhood transcends the command that has previously been necessary for marriage. How detrimental to faith, how obstructive to holiness, second marriages are. The discipline of the church and the prescription of the apostle also declare this, when he does not permit men twice married to preside over a church. The same is true when he would not grant a widow admittance into an order unless she had been "the wife of one man."”

“It is not that old age alone makes the widow. Rather the virtues of the widow may become the duties of old age. For she certainly is the more prone to virtue who represses the heat of youth and the impetuous ardor of youthful age, coveting neither the tenderness of a husband nor the abundant delights of children. She rises above one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures nor hope for offspring.”

“It is possible to be a widow and not be enrolled in the rank of widows, as when a woman has not as yet accepted this way of life.… Paul allows the uncommitted woman to remarry if she so desires. But he strongly admonishes the one who has professed perpetual widowhood to God but then has later gotten married, because she has treated superficially her commitment to God.”

“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 not a widow be taken into the number,.... That is, of widows, to be maintained by the church; though some choose to understand these words of the number of such who were made deaconesses, and had the care of the poor widows of the church committed to them; and so the Arabic version renders it, "if a widow be chosen a deaconess"; but the former sense is best, for it appears from Ti1 5:1 that the apostle is still speaking of widows to be relieved: now such were not to be taken under the church's care for relief, under threescore years old: for under this age it might be supposed they would marry, and so not be desolate, but would have husbands to provide for them; or they might be capable of labour, and so of taking care of themselves. The age of sixty years was by the Jews (x) reckoned "old age", but not under. Having been the wife of one man; that is, at one time; for second marriages are not hereby condemned, for this would be to condemn what the apostle elsewhere allows, Rom 7:2. Nor is the sense only, that she should be one who never had more husbands than one at once; for this was not usual for women to have more husbands than one, even where polygamy obtained, or where men had more wives than one: this rather therefore is to be understood of one who had never put away her husband, and married another, which was sometimes done among the Jews; see Mar 10:12, and this being a scandalous practice, the apostle was willing to put a mark of infamy upon it, and exclude such persons who had been guilty of it from the number of widows relieved by the church. (x) Pirke Abot, c. 5. sect. 21.”

“Taken into the number - Let her not be taken into the list of those for which the Church must provide. But some think that the apostle means the list of those who were deaconesses in the Church; and that no widow was to be admitted into that rank who did not answer to the following character. See on Ti1 5:10 (note). Under threescore years - As it might be supposed that, previously to this age, they might be able to do something towards their own support. See on Ti1 5:10 (note). Having been the wife of one man - Having lived in conjugal fidelity with her husband; or having had but one husband at a time; or, according to others, having never been but once married. But the former is the opinion of some of the most eminent of the Greek fathers, and appears to be that most consistent with the scope of the place, and with truth.”

“Not under threescore years of age. Some think he speaks only of such a widow as was placed over all the rest: but the common exposition is of all such widows as were maintained in that manner, who made a vow of chastity, who assisted the ministers of the Church in looking to the poor, and in the administering baptism to women. — Who hath been the wife of one husband; i.e. hath never been married but once. (Witham)”

“Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in Act 9:41. Dorcas herself was such a one. As it was expedient (see on Ti1 3:2; Tit 1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in Ti1 5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (Ti1 5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, Ti1 5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, Ti1 5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. TERTULLIAN [On the Veiling of Virgins, 9], HERMAS [Shepherd, 1.2], and CHRYSOSTOM [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (Ti1 5:3-4). wife of one man--in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on Ti1 3:2; Tit 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.”