The main idea of 1 Timothy is to encourage Timothy to recognize faith and godliness in others when selecting people to serve in ministry. He is to be an example of consistent faith and good conscience, to exercise his spiritual gifts, and to exhort believers to live in a way that credits the reputation of the community.
This is post 3 of 6 on the pastoral letters to Timothy and Titus, examining scholarship and showing these letters do not exclude women from being church leaders.
In this post on 1 Timothy 1, the writer says to stop exploiting others.
In 1 Timothy 2. the writer corrects false doctrine and comforts a woman afraid in childbirth
I discuss the qualifications of a church leader (1 Timothy 3-4).
In my post I look at righteousness as the only qualification for church officers, not gender.
I discuss 2 Timothy here.
I examine Titus here.
1 Timothy 5: Women and Men Are Both Financially Responsible
Now, the writer gives specific instructions that Timothy treat the gathering of believers as his own family. Treat older men with respect, as if they were your father, treat younger men as brothers, older women as mothers, and younger women as sisters.
The Office of Widows: Older Women (1 Timothy 5:1-10):
Since the Greek word "widow" meant living without a husband (either as never married, separated, or outliving a husband), these instructions relate to honouring or compensating a mature widow/woman. Paul (or the imitator of Paul) tells the church to honour and financially support older women/widows, and then he specifies she must be a widow who is a true widow.
Let's look at how the writer describes a true widow. Does it mean she has actually lost her husband or that she is truly alone and without support from children or family?
"Honor and help those widows who are truly widowed [alone, and without support]" (1 Timothy 5:3 AMP) (1).
If a widow has children or grandchildren, the younger generation of men and women should put their faith into practice by taking care of their mothers and grandmothers (1 Timothy 5:4). Both women and men are equally responsible for providing for their households, including their children and aging parents. There is no biblical evidence of support for a male-only financial provider in a family. In my career as a financial advisor, I saw it is essential for women to be educated not only in domestic management but also in managing assets, investments, income, and budgets. Any man or woman who does not provide for their relatives is worse than an unbeliever (1 Timothy 5:8).
In describing who was true widow, the writer indicates it was any woman who was without a male guardian or without financial support. A woman who had children who could provide for her and take care of her was not truly a widow (alone and without support).
"Now a woman who is really a widow and has been left [entirely] alone [without adequate income] trusts in God and continues in supplications and prayers night and day (1 Timothy 5:5 AMP).
In this context, "widow/woman" likely refers to an official ministry office called the Office of Widows in the early church until the 3rd century (2). While the traditional patriarchal view is that an impoverished widow was receiving charity, the passage may be instructing the church to honour and compensate ministering women. In the second century, those in the Office of Widows, were among the clergy, consecrated to Christ for vocational ministry. Some fifth-century documents refer to the "ordination of widows". The Synod of Epaone in 517 did away with the Office of Widows noting they were also called Deaconess (3).
Just as the writer has listed qualifications for overseers and deacons (1 Timothy 3:1-13), he now lists the qualifications for the church to support or compensate a widow/woman in the Office of Widow. This woman/widow should be over age sixty, truly without the support of a male relative (husband or child), faithful if she was previously married, and she should have shown her Christian faith in her good works and hospitality (1 Timothy 5:9-10).
A widow is to be put on the list [to receive regular assistance] only if she is over sixty years of age, [having been] the wife of one man, and has a reputation for good deeds; [she is eligible] if she has brought up children, if she has shown hospitality to strangers... (1 Timothy 5:9-10 AMP) [bold emphasis added].
Now an overseer must be blameless and beyond reproach, the husband of one wife, self-controlled, sensible, respectable, hospitable, able to teach (1 Timothy 3:2 AMP)[bold emphasis added].
Deacons must be husbands of only one wife, and good managers of their children and their own households (1 Timothy 3:12 AMP) [bold emphasis added].
The phrase, "husband of one wife" was a Greek idiom which meant faithful in marriage (4). It did not mean the church leader had to be married; many remained single and celibate. It may have meant that once his wife died, he never remarried. There was no way other way in the original language to express faithful in marriage, except to say: husband of one wife/wife of one husband.
The writer infers that these widows/women joining the Office of Widows took a vow or pledge to Christ when they joined this list (that vow would be broken if they married, which is why age is one of the qualifications for the Office of Widows ministry). These older women may have been an early beginning to women dedicated to spiritual leadership, such as nuns, abbesses of nuns in an abbey, or early church elders or deacons. It seems that the Office of Widows was replaced by the rise of the female deacon as the church moved from gift-based ministries to institution-based clerical offices.
Younger Women/Widows (1 Timothy 5:16)
Again, the Greek word translated as "widow" includes any woman without a husband, not only a bereaved wife. The writer says that a woman under age 60 is not qualified to be on the list of widows/women honoured or financially supported by the church - not because she doesn't deserve compensation for her ministry work, but to save a young woman from breaking her vow to the Office of Widow if she later wants to marry (1 Timothy 5:11-12). This infers that being added to the list of widows supported by the church means taking a vow of celibacy.
The writer seems concerned that a young widow or woman receiving support or compensation from the church may not fulfil the other qualifications, such as having shown a mature faith through her good works. The writer criticizes a woman who lives for pleasure and self-indulgence (1 Timothy 5:6). Her productivity and work in the community show her faith. A young woman/widow may spread gossip, myths, or false doctrines and learn to be idle or lazy instead of productive (1 Timothy 5:13). We already saw that false teachers were a concern in Ephesus (1 Timothy 1:3). Women were especially vulnerable to these false teachings and myths unless they are permitted to learn correct doctrine (1 Timothy 2:11).
At that time and place, there were few options for a woman to live productively. The writer suggests a young woman marry, bear children, and manage her household. The writer explains that his reason for this suggestion is that opponents of the Christian church could ridicule or harm the church's reputation if it supported unproductive, idle young women/widows.
The writer acknowledges some believing women had assets or income, are not under the care of a male guardian, and are providing for widows. These women should continue to financially compensate the widows instead of burdening the church with this responsibility. That way, the church can help widows who are true widows, being alone, without financial support from children or family (1 Timothy 5:16).
If any believing woman has [dependent] widows [in her household], she must assist them [according to her ability]; and the church must not be burdened [with them], so that it may assist those who are truly widows [those who are all alone and are dependent].(1 Timothy 5:16 AMP).
The Office of Elder/Older Men (1 Timothy 5:17-18)
Similar to his instruction to honour widows/women, Paul tells the church to honour older men/elders. It is normally viewed that "Elder" refers to an official ministry office. It seems that the church of the third century institutionalized the Office of Elder (male only) and did not continue the Office of Widows.
While Paul tells the church to honour widows/women (5:3) and elders/men (5:17), it is interesting that the Greek word is translated in different ways:
When referring to Older Women (v.3), it is translated as: honour, help, aid, care, support, assistance, given respect, recognition, high esteem or regard.
When referring to Older Men (vs 17), it is translated as: honour, financial support, given respect and remuneration, paid proper compensation or honorarium.
"The elders who perform their leadership duties well are to be considered worthy of double honor (financial support), especially those who work hard at preaching and teaching..." (1 Timoty 5:17 AMP)
The writer suggests that elders who perform well in the duties of their office will be considered worthy of double compensation (5:17). Is the compensation for the excellent elder:
double what was received by elders who performed poorly, or
double what was received by Widows who perform the duties of their office well?
Since elders who perform poorly should be expelled and undergo a process for reinstatement, this phrase seems to mean women in the Office of Widows were compensated in the early church.
The double honour should go to those who work hard at public preaching and teaching, inferring that women in the Office of Widows are not doing public preaching and teaching. Perhaps the Office of Widows focussed on ministry services to good deeds, providing hospitality and assisting the distressed (1 Timothy 5:10). Today, it is often deacons who perform ministries such as serving the sick or elderly, visiting and providing food or encouragement to those in need.
The writer quotes two reasons why the church should pay its workers, whether they are in the office of Elders/Men or the Office of Widows/Women (5:18):
a law from Deuteronomy 25:4 that a worker deserves their wages and should not be given restrictions or burdens that would make it difficult for them to do their work. A worker must be given the food and the tools with which to accomplish their work.
Jesus said that a labourer (man or woman) deserves his or her wages (Matthew 10:10, Luke 10:7).
Reflections
Paul gives similar qualifications for Older Men/Elders and for Older Women/Widows and indicates that the church owes each of them an honorarium or compensation.
Unfortunately, in some cases, a church will give honour and consideration to a male elder, pastor, or teacher, but not a female elder. In some cases, they will enforce the idea that only a male is financially responsible for providing for his family household or relatives. As we have seen above, the Bible makes both women and men financially and personally accountable for the care of their relatives.
In addition, a church may limit or restrict a woman who is trying to do ministry. She may be limited by a smaller budget, by prohibiting her from leading a group of teenage boys, or by requiring her to have her lessons approved by a man. Often, churches that refuse to ordain women will accept a woman into roles called missionary sister, church school superintendent, choir leader, or deacon). Though the job tasks may have similar qualifications and value to the more visible, highly-paid roles, these alternate titles may be lower pay or volunteer jobs. Some churches can be open about paying one salary for their male pastor and expecting the free ministry services of the pastor's wife.
Ordaining Officers and Handling Problems (1 Timothy 5:19-25)
The writer provides guidance on ordaining or reinstating individuals for a ministry office of the church:
accusations against an elder must be based on the testimony of two or three witnesses
reprimand a leader's mistakes in the presence of the congregation
be completely fair, without bias and not acting out of favouritism
take the time needed to lay hands on a person for a ministry of office in the church
reinstate expelled offenders carefully
Let everyone see you correct those who have done wrong; don't hide abusers. Don't show partiality. (1 Timothy 5:20)
This passage tells church leaders not to prejudge or show partiality. Their job is not to protect the Pastor or Elder. Their job is to protect the congregation from false teachers and hypocrites. Some people have sins that are easy to see and disqualify them for ministry positions. Others have sins that are hidden for a time and appear later to disqualify them. Some people have good deeds that are easily evident, and good deeds that are hidden.
A person's good works will be obvious, and bad works will eventually come to light (1 Timothy 5:17-25). This echoes Jesus's promise that everything that is hidden will eventually be found out, exposed in God's light (Luke 8:17).
Reflections
The requirement of at least two witnesses for any accusation against a church leader has been used to shelter or hide abusive pastors or priests today. Many sexual allegations do not have a witness other than the aggressor and victim, and the church has too often sided with the aggressor. Jesus stands with the downtrodden. The passage says to publicly reprimand the elders for their mistakes, but too many churches choose instead to publicly reprimand the victim for exposing the elder's mistakes.
This passage indicates that the qualifications for ministry positions include faith that shows itself in good deeds. Gender is not a qualification for ministry, since Paul tells the early church to honour and compensate ministry positions for qualified men and women.
1 Timothy 6: Run to Righteousness
Those who are slaves should respect their masters so that our teaching won't get a bad reputation (1 Timothy 6:1-2). This statement does not apply to wives obeying abusive husbands for the sake of the church's reputation. Wives are not slaves to husbands; in fact, women were often masters in charge of slaves and servants. Paul states otherwise that for those who are 'in Christ', there is no longer male and female. The goal is to keep God's name honoured and not reviled by unbelievers. It is better for the reputation of the Christian church to condemn abusers than to protect them.
This passage is unlike Paul's references to slaves in other letters. Paul refers to the household code of slaves obeying masters, and immediately reforms saying that for those 'in Christ', masters likewise need to respect their slaves as brothers, since both serve the true Master in heaven (Colossians 4:1, Ephesians 6:9, Philemon 1:15-17). However, in 1 Timothy 6 and in Titus 2, the author seems to be telling slaves to obey their masters without a corresponding instruction to reform a master's behaviours towards slaves. This change could indicate the writer is not the Apostle Paul, or it could show a change in thinking from the early to the late first century. Apparently, some Christian slaves had been disrespecting their Christian masters, treating them as equal brothers, and their poor work ethic did not glorify God. In his other letters, Paul tells believers to work heartily, as for the Lord and not for human bosses (Colossians 3:23)
The letter tells Timothy to be alert for false teachers or anyone teaching something that doesn't agree with what Paul has entrusted to Timothy. False teachers think they will gain money from godliness, but true gain comes from godliness and contentment. Those who want to get rich fall into temptation. The love of money is the root of all kinds of evil and some have turned away from the faith because making money has become their goal (1 Timothy 6:3-10). Tell the wealthy not to put their hope in their earthly riches but to hope in God who provides everything. Tell them instead to be rich in good works and generous with others. This mirrors James in telling us to show our faith through our actions (James 2:17). It also echoes Jesus in telling them to build up treasure in heaven (1 Timothy 6:17-19).
The writer warns about people who are conceited and obsessed with debates, creating jealousy, conflict, and verbal abuse. Timothy is to avoid godless discussions and false teachings, which can lead people away from the faith. Timothy is to run away from such things and instead run towards righteousness, faithfulness, and holiness. Timothy is reminded of his confession of faith in front of many witnesses to motivate him to obey what he has been taught (1 Timothy 6:11-16). The writer tells Timothy to protect the teachings that have been handed to him in trust and turn away from ideas that are falsely called knowledge (1 Timothy 6:20-21).
Conclusion
In summary, this is a private letter to Timothy, who is in charge of the church in Ephesus. It may have been written after Paul's death, by a follower of Paul. It says to be alert for false teachers and remember Paul's teaching. Avoid discussions that can lead people away from the faith and run to things that lead to justice, faithfulness, and holiness. False teachers think they will gain money from godliness and have made money their goal. Paul says to be rich in good works and generous with others. This mirrors James in telling us to show our faith through our actions (James 2:17). It also echoes Jesus in telling them to build up treasure in heaven (1 Timothy 6:17-19).
It opposes sexually exploitive or abusive behaviour by heterosexuals or homosexuals. It encourages women to learn correct doctrine so that they are less vulnerable to false teachers and alleviates a woman's fears of childbirth and temptation to turn to Artemis for safety. It gives many characteristics to watch for in selecting good church leaders. It does not prohibit anyone from leading or speaking based on gender. Timothy has travelled with Paul and been mentored by Paul and knows that Paul commends women as co-workers. Women and men are both called to act on God's call on their lives. It encourages women and men to be good managers of wealth, taking care of widows, and managing their households. It encourages Timothy to live in godliness, to stop the community from spreading false doctrine, and to teach them to live in godliness.
Sources:
AMP: “Scripture quotations taken from the Amplified® Bible (AMPC),
Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation. Used by permission. https://www.lockman.org/permission-to-quote-copyright-trademark-information/
Glahn, Sandra, "The Office of Widow in the Early Church", May 9, 2023, Bible.org, https://blogs.bible.org/the-office-of-widow-on-the-early-church/
Glahn, Sandra, "Church History: What do we Learn About Women in Public Ministry?", October 27, 2020, Bible.org, https://blogs.bible.org/church-history-what-do-we-learn-about-women-in-public-ministry/
Mowczko, Marg, "Paul's Theology of Ministry: 1 Tim. 3:2 and Priscilla", February 27, 2023 Marg Mowczko https://margmowczko.com/pauls-theology-1-timothy-3-2-priscilla/
Elaine Ricker Kelly Author is empowering women with historical fiction about women in the Bible and early church and Christian blogs about women in leadership, church history and doctrine. Her books include:
Forgotten Followers from Broken to Bold, Book 1 (2022)
The Sword A Fun Way to Engage in Healthy Debate on What the Bible Says About a Woman's Role (2023)
Because She Was Called: from Broken to Bold, Book 2, A Novel of the Early Church, imagines Mary Magdalene's trip to testify before the emperor (2024)
Walk with Mara on Her Healing Journey: 21 Steps to Emotional Resilience (2024)
#writerslife #WritingCommunity #womanauthor #womensfictionauthor #womensfiction #inspiration #empoweredwomen #christianfiction #amediting #amwriting #lgbtqally #empoweringwomen #biblicalfiction #biblicalinterpretation #womensupportingwomen #egalitarian #historicalfiction #writer #feministtheology #Christianfeminists #shepreaches #jesusfeminist #whenwomenlead #sheteaches #womensfictionwriter #authorsofinstagram
Comments