(3) Honour widows that are widows indeed.--The mention of the relations of a pastor to the female members of the flock suggests another train of thought. Christianity had, during the thirty years of its history, developed a perfectly new existence for women who professed the faith of Jesus of Nazareth. In the Master's new and strange (new and strange to the civilised world of that day) command--that the poor, the needy, and the sick should be succoured, that the helpless should be helped, and the comfortless comforted--a blessed calling was invented. so to speaks for Christian women. Their secluded and, in many respects, degraded life in the old world was, in great measure, owing to the fact that till Christ taught the universal duty of charity, women had no recognised public occupation in the world. The charge of the Founder of the new religion provided an endless variety of blessed, happiness-giving work for women of all ages and rank.

The novel prominence, however, of females in such great centres as Ephesus not only necessitated some organisation which should administer the alms, and generally watch over and direct the self-sacrificing labours of the female portion of the community, but also required special vigilance, on the part of the chief pastor and his assistant presbyters and deacons, to prevent the charities of the Church being misused. The widow--the desolate and destitute, the mourning widow indeed, she who is in every sense a widow and has no one to whom to look for aid--she always has a claim on the Church. Not merely is she to be honoured by a simple exhibition of respect, but she is to be assisted and supported out of the alms of the faithful.

Verse 3. - Honor (τίμα). The use of the verb τιμάω in the comment on the fourth commandment in Matthew 15:4-6, where the withholding of the honor due consists in saying, "It is corban, by whatsoever thou mightest be profited by me," and so withholding the honor due, shows clearly that in the notion of honoring is included that material support which their condition as widows required. So again in ver. 17 of this chapter, the "double honor" due to elders who labor in the Word and doctrine is clearly shown by ver. 18 to include payment for their maintenance. This is also borne out by the frequent use of τιμή in the sense of "price" (Matthew 27:6, 9; Acts 4:34; Acts 7:16; Acts 19:19; 1 Corinthians 6:20, etc.). The passage might, therefore, be paraphrased, "Pay due regard to the wants of those widows who are widows indeed." The "honor" here prescribed would be exactly the opposite to the "neglect" (παρεθεωροῦντο) complained of by the Grecian Jews (Acts 6:1). The same idea is in the Latin honorarium, for a fee. Widows indeed; i.e. really, as in vers. 5 and 16, desolate and alone. We learn from this passage that the care of widows by the whole Church, which began at Jerusalem in the very infancy of the Church, was continued in the Churches planted by St. Paul. We find the same institution though somewhat different in character, in subsequent ages of the Church. Widowhood, as well as virginity, became a religious profession, and widows were admitted with certain ceremonies, including the placing on their heads a veil consecrated by the bishop. Deaconesses were very frequently chosen from the ranks of the widows (Bingham, 'Antiq.,' bk. 7. 1 Timothy 4.).

5:3-8 Honour widows that are widows indeed, relieve them, and maintain them. It is the duty of children, if their parents are in need, and they are able to relieve them, to do it to the utmost of their power. Widowhood is a desolate state; but let widows trust in the Lord, and continue in prayer. All who live in pleasure, are dead while they live, spiritually dead, dead in trespasses and sins. Alas, what numbers there are of this description among nominal Christians, even to the latest period of life! If any men or women do not maintain their poor relations, they in effect deny the faith. If they spend upon their lusts and pleasures, what should maintain their families, they have denied the faith, and are worse than infidels. If professors of the gospel give way to any corrupt principle or conduct, they are worse than those who do not profess to believe the doctrines of grace.Honour widows that are widows indeed. Who those are, see in 1 Timothy 1:5. The honour to be given them is not a putting of them into the office of a deaconess, in the church; which office, some think, is referred to in Acts 6:1, and did obtain in some of the primitive churches; and it might be that some of these widows, the apostle here and hereafter speaks of, might be preferred to the rest, and be set over them, and have the care of such, who were more infirm; but then this could only be the case of some, whereas the honour here spoken of is what is to be given to all that are really widows; and therefore rather regards some external honour and respect to be shown them, by words and actions; and especially it designs an honourable provision for them, and maintenance of them; in which sense the word is used in 1 Timothy 5:17. So, with the Jews, giving gifts to persons, and making presents to them, is called honour. When Manoah asked the angel's name, that he might do him honour, when his saying came to pass, Judges 13:17 the sense, according to them, is (q),

"that I may inquire in what place I may find thee, when thy prophecy is fulfilled, and give thee "a gift"; for there is no honour but what signifies a gift, as it is said, Numbers 22:17, "honouring I will honour thee".''

So giving gifts to the poor, or providing for their maintenance, is doing them honour; and that this is the sense here, appears by what follows in the context.

(q) Bemidbar Rabba, sect. 10. fol. 199. 4.