1 Timothy 5:16

16. If any man or woman that believeth] The balance of authority in mss. requires us to read with R.V., If any woman that believeth.

have widows] Again, hath widows, dependent on her. In what precise way we are to understand this verse is not very clear; whether (1) as a general summary of the whole passage, or (2) as a summary of the portion respecting younger widows inculcating such oversight as might anticipate sinful leanings, or (3) as an extension of the charge to more distant Christian relatives than in 1Ti_5:4; 1Ti_5:8. On the whole, having regard to the way in which the points are put more than once in some fresh aspect, with some degree of repetition, (1) seems best. From 3 to 8 the chief reason given for refusing lavish maintenance is the good of the relatives themselves; from 9 to 15 the good of the widows; in 1Ti_5:16 the good of the Church. Each section is commenced without any introductory particle; and (it may be noticed) in Scrivener’s edition is marked by a capital letter.

let not the church be charged] Or, more exactly, burdened; the verb is the later Hellenistic form of the strong classical verb ‘to weigh down,’ ‘to oppress.’ It is the word used of the apostles’ eyes ‘weighed down with sleep,’ Mat_26:43; of St Paul’s affliction in Asia, 2Co_1:8, ‘we were weighed down exceedingly.’ Bp Wordsworth quotes Cornelius, bishop of Rome, a.d. 250 (in Euseb. 6.43), as mentioning the existence in the Church of Rome of ‘widows and afflicted,’ more than 1500 in number. For the N. T. use of ‘the Church,’ see on ch. 1Ti_3:14.

widows indeed] See 1Ti_5:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Ti_5:4; 1Ti_5:8; 1Ti_5:16

But if any widow have children or nephews.

--

Home responsibilities

We are reminded here--

I. That home responsibilities are to be accepted as the appointment of God. The sacredness of family relationship is constantly insisted upon both in the Old Testament and the New. All transgressions against it were severely punished under the Mosaic economy, and were condemned still more solemnly by our Lord. A word of exposition on the first clause in the fourth verse is desirable, If any widows have children or nephews, let them (i.e., not the widows, but the children or nephews)

learn first to show piety (filial love) at home. The word nephews is used by our translators in its old English sense, and is rendered in the Revised Version by its nearest modern equivalent, grand children, for in the writings of Chaucer, Sir Thomas More, and John Locke, nephews is used to denote grandchildren. And similarly, when it is said they are to requite their parents, more is included than fathers or mothers, for the apostles word is equivalent to the Scotch forbears, for which the English language has no exact synonym. The idea is that we owe a debt of gratitude to those from whom we have derived existence, and to whom we owe the support, care, and education we have received. We are bound to see that to the utmost of our ability their wants in old age are met.

II. That among our God-given responsibilities is the duty of labouring for the support of the weak. Among the blessings of our human relationships is this: that honest work is necessitated. We have seen instances in which a young fellow who has spent all his salary on cigars, dress, and amusements, has after his marriage buckled to work, and displayed an energy and ability for which none had given him credit before. Many a brave young wife and self-sacrificing mother has been ennobled through her home duties, having completely abandoned the foolish and trivial pursuits to which she was once addicted. And what numberless instances there are of men, whose diligence and self-abnegation are beyond praise, who have become what they are by first feeling the responsibility of caring and working for a widowed mother!

III. Paul emphatically declares that those who fail in these responsibilities have denied the faith and are worse than infidels. Stern as the words are, they are true! Even the heathen, certainly the better class of them, were wont to acknowledge filial duties, and would have condemned cynical disregard of parents and refusal to fulfil natural duties towards them. This is an offence against humanity, and therefore, in the deepest sense, an offence against Christ. But a Christian professes to have higher motives in duty than others. Let us never for get that the test of character is to be found in family relationships rather than in those which are ecclesiastical; and that it is in the home first and chiefest of all that Christs disciples are to adorn the doctrine of God their Saviour. (A. Rowland, LL. B.)

Piety at home.--

Life at home

A church within a church, a republic within a republic, a world within a world, is spelled by four letters--Hornet If things go right there, they go right everywhere; if things go wrong there, they go wrong everywhere. The door-sill of the dwelling-house is the foundation of Church and State. A man never gets higher than his own garret or lower than his own cellar. In other words, domestic life overarches and underguides all other life. George Washington commanded the forces of the United States, but Mary Washington commanded George. Chrysostoms mother made his pen for him. As individuals, we are fragments. God makes the races in parts, and then He gradually puts us together. What I lack, you make up; what you lack, I make up; our deficits and surpluses of character being the wheels in the great social mechanism. One person has the patience, another has the courage, another has the placidity, another has the enthusiasm; that which is lacking in one is made up by another, or made up by all. Buffaloes in herds; grouse in broods; quails in flocks; the human race in circles. Our usefulness, and the welfare of society, depend upon our staying in just the place that God has put us, or intended we should occupy. For more compactness, and that we may be more useful, we are gathered in still smaller circles in the home group. And there you have the same varieties again; brothers, sisters, husband, and wife; all different in temperaments and tastes. It is fortunate that it should be so. If the husband be all impulse, the wife must be all prudence. If one sister be sanguine in her temperament, the other must be lymphatic. Mary and Martha are necessities. Then there are those who will, after awhile, set up for themselves a home, and it is right that I should speak out upon these themes.

1. My first counsel to you is, have Jesus in your new home, if it is a new home; and let Him who was a guest at Bethany be in your new household; let the Divine blessing drop upon your every hope, and plan, and expectation. Those young people who begin with God end with heaven.

2. My second advice to you in your home is, to exercise to the very last possibility of your nature the law of forbearance. Prayers in the household will not make up for everything. Some of the best people in the world are the hardest to get along with. Sometimes it will be the duty of the husband and sometimes of the wife to yield; but both stand punctiliously on your rights, and you will have a Waterloo with no Blucher coming up at nightfall to decide the conflict. The best thing I ever heard of my grandfather, whom I never saw, was this: that once, having unrighteously rebuked one of his children, he himself--having lost his patience, and, perhaps, having been misinformed of the childs doings--found out his mistake, and in the evening of the same day gathered all his family together, and said: Now, I have one explanation to make, and one thing to say. Thomas, this morning I rebuked you very unfairly. I am very sorry for it. I rebuked you in the presence of the whole family, and now I ask your forgiveness in their presence. It must have taken some courage to do that.

3. I advise, also, that you make your chief pleasure circle around about that home. It is unfortunate when it is otherwise. If the husband spend the most of his nights away from home, of choice and not of necessity, he is not the head of the household; he is only the cashier. If the wife throw the cares of the household into the servants lap, and then spend five nights of the week at the opera or theatre, she may clothe her children with satins, and laces, and ribbons that would confound a French milliner, but they are orphans.

4. I advise you also to cultivate sympathy of occupation. Sir James McIntosh, one of the most eminent and elegant men that ever lived, while standing at the very height of his eminence, said to a great company of scholars: My wife made me. The wife ought to be the advising partner in every firm. She ought to be interested in all the losses and gains of shop and store. She ought to have a right--she has a right--to know everything. Your gains are one, your interests are one, your losses are one; lay hold of the work of life with both hands. Four hands to fight the battles. Four eyes to watch for the danger. Four shoulders on which to carry the trials. It is a very sad thing when the painter has a wife who does not like pictures. It is a very sad thing for a pianist when she has a husband who does not like music.

5. I have one more word of advice to give to those who would have a happy home, and that is: let love preside in it. (T. De Witt Talmage.)

Home, sweet home

How many are longing for grand spheres in which to serve God. They admire Luther at the Diet of Worms, and wish they had some such daring opportunity in which to exhibit Christian character. Now, the apostle comes to such persons, in my text, and says: I will show you a place where you can exhibit all that is grand, and beautiful, and glorious in the Christian character, and that place is the domestic circle. Let them learn first to show piety at home. Indeed, if a man does not serve God on a small scale, he never will serve Him on a large scale. I propose to speak to you of home as a test, of home as a refuge, of home as a political safeguard, of home as a school, of home as a type of heaven.

I. The home, in the first place, is the most powerful test of ones character. A mans disposition in public may be in gay costume, while in private it is in deshabille. The play actor does differently on the platform from the way he does behind the scenes; and public life is often a very different thing from private life. A man will receive you in his parlour with so much gracefulness that he seems to be the distillation of smiles, while in his heart there is a swamp of nettles. Private life is often public life turned wrong side out. The lips that drop with myrrh and cassia--the disposition that seems to be warm and bright as a sheaf of sunbeams, may only be a magnificent show-window to a wretched stock of goods. The harp that all day sang like an angel, may at night grate like a saw. There are those who are philanthropists in public life, who in home life are the Nero with respect to their slippers and their gown. The great Newton, after he had spent half of his life on one manuscript, came into his study one day and found that his dog had torn the manuscript to pieces. All he said was: Little Diamond, you know not how much trouble you have given your master. Audubon, the great ornithologist, with gun and pencil, went all through the forests of this country for the purpose of bringing down and sketching the birds of the land; then went home, put the valuable documents in a trunk, and, after an absence, found that the rats had completely devoured the manuscripts, so that again he took gun and pencil, and again went through the forests of the land, reproducing that which was destroyed; while there are many in private life who, at the loss of a pencil or an article of clothing, will act as though they had met with a severe and irreparable loss, and will blow sharp, and loud, and long as a north-east storm. Let us learn to show piety at home.

II. Again: I remark that home is a refuge. The home is the tent we pitch to rest in, our bayonets stacked, our war caps hung up, our heads resting on the knapsack until the morning bugle sounds, warning us to strike tent and prepare for marching and action. Oh, what a pleasant place it is to talk over the days victories, and surprises, and attacks, seated by the still camp-fires of the domestic circle. Life is a stormy sea. With shivered mast, and torn sail, and hulk aleak, we put into the harbour of home. Into this dry-dock we come for repair. Blessed harbour! The candle in the window is to the labouring man the lighthouse guiding him into port. May God pity the poor miserable wretch who has not any home.

III. Again: I remark that the home is a political safeguard. The safety of the State depends upon the character of the home. The Christian hearthstone is the only foundation for a Republic. In the family virtues are cultured which are a necessity for the State; and if there be not enough moral principle to make the family adhere, there cannot be enough political principle to make the State adhere. No home, no free institution. No home makes a nation of Goths and Vandals; makes the Nomads of Central Asia; makes the Numidians of Africa, changing from month to month, and from place to place, as the pasture happens to change.

IV. I go further, and speak of home as a school. Old ground must be upturned by a subsoil plough, and harrowed and re-harrowed, and then it will not yield as good a crop as new ground with less culture. Now, infancy and childhood are new ground, and all that is scattered over that ground will yield luxuriantly. Make your home the brightest place on earth if you would charm your children into the high path of rectitude and religion. Do not always have the blinds turned the wrong way. Let Gods light, that puts gold on the gentian and spots the pansy, stream into your windows. Do not expect your children to keep step to a dead march. A dark home makes bad boys and bad girls to be bad men and bad women. Above all, take into your homes thorough Christian principle. (T. De Witt Talmage.)

Home piety

I. Our first endeavour will be to show what piety is. This is all the more needful, as mistakes, numerous and fatal, exist on this vital subject, not only in the world, but also in the Church. It is the mind that was in Christ, leading us to walk as He also walked.

1. Piety has its principles. It is not like a tree without a root; or a stream without a spring. It is originated, sustained, and cherished by an experimental acquaintance with God in Christ; for this is life eternal, to know Thee, the true God, and Jesus Christ whom Thou has sent. Here, then, we have the principles of piety--knowledge, faith, love, submission, and holy fear. A cluster of good things; the soul and spirit of true religion; the gift of the Divine hand; the fruit of the Spirit; the purchase of Messiahs blood; and the earnest of everlasting life.

2. Piety has its enjoyments. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her. The forgiveness of sins, access to God as a Father, the communion of Saints, the hope of everlasting life, the possession of a new nature, constitute a well-spring of blessedness to the humble, believing, obedient soul.

3. Piety has its duties. If ye love Me, said the Saviour, keep My commandments; not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. With what frequency and earnestness has practical piety been enforced in the law and the prophets, as also by our Lord and His apostles!

II. We proceed to show where piety is to be made manifest. If the principles and rootlets of piety be out of sight, their existence and power may easily be made apparent. Vegetable life in this sweet jessamine, or in yonder blushing rose, is far beyond our ken; but the effects of life are plain enough to be seen--the rind, the bud, the leaf, the flower, tell us that life is there. As to animal life--the sparkling eye, the ruddy countenance, the cheerful voice, the active limb, show us that life is there; but it is as much a mystery as ever; as far out of sight as ever. Steam, as it lies in the bosom of the boiler, is invisible; but the stroke of the piston, the sweep of the u heel, and the speed of the train, as well as the condensing power of the atmosphere, tell us that it is there. So of piety: much of it is hidden from the public gaze--its depths are not seen. Christian life is hid with Christ in God. Yet if spiritual life exists, it will give proof of its existence and power. Hence at Antioch, when Barnabas had seen the grace of God, he was glad. And exhorted them all that with purpose of heart they would cleave unto the Lord. Fire must burn, a fountain must flow, a good tree cannot bring forth bad fruit--Therefore show piety.

1. In general, wherever the providence of God may place you. The shop, the ship, the market, the farm, the factory, the counting-house, will afford you opportunities for confessing your Lord.

2. In particular, let your piety appear at home. Show to those around you, that the fear and love of God control your desires, purposes, words, and deeds; whatever your relation to the family circle--in whatever department your duty lies, act your part with cheerfulness, fidelity, and to the extent of your ability. See, that your piety is such as never can be reasonably questioned.

(1) Shows its reality; let the root of the matter spring up and bring forth good fruit.

(2) Maintain its spirit, humble, gentle, kind, forgiving: Let this mind be in you, which was also in Christ Jesus.

(3) Manifest its power, to restrain you from evil, to sustain and comfort and bless you, amid the ills of life; and to enable you by a patient continuance in well-doing, to seek for glory, honour, immortality, and eternal life. Mind that your piety be uniform; let no child be forgotten, no aged parent neglected, no poor widowed relative forsaken, no duty omitted. One word more: let your home religion be steady and growing; and as a general rule, rather seen, and felt, than heard.

3. The considerations by which this important duty may be enforced are numerous and weighty. Would to God we could rightly see and feel them. God, our Saviour, has made Christian believers a chosen generation, a royal priesthood, a holy nation, a peculiar people, to show forth the praises of Him who has called them out of darkness into His marvellous light. And shall they not do His pleasure? Shall not Christian people acknowledge their Owner--and the claims of Him who hath made, redeemed, and saved them--by giving up themselves to His service, by glorifying Him, both at home and abroad, in their body and spirit, which are His? Besides, as members of the family circle, are we not bound to promote its comfort, safety, and welfare to the extent of our ability? If you feel any interest in the prosperity of the Church, the conversion of poor sinners, the general good of society, show piety at home. Be followers of them who through faith and patience inherit the promises. Tread in the steps of faithful Abraham, the pattern of believers, and the friend of God, who commanded his children and household after him to keep the way of the Lord. Drink into the spirit of Joshua, who served the Lord himself, and put forth all his strength to lead his family to do likewise. (J. J. Topham.)

The Christian at home

Some characteristics of home piety.

1. A careful respect for the rights of each member of the family. It is our first duty to be just towards each other, and a duty which is obligatory all round, as between husband and wife, parents and children, brothers and sisters, families and their relatives, employers and servants. It is not always easy to be just. It requires thoughtful consideration and some power of imaginative sympathy even on the part of those who desire to do as they would be done by. A great deal of the wrong that is suffered in the world arises out of unwitting injustice. Some persons are grossly and habitually unjust to those about them, misrepresenting their opinions, and imposing upon them sacrifices of feeling and trouble, while in other respects they are singularly generous. Another frequent cause of unhappiness in families is the partiality shown to a favourite child. This also justice forbids.

2. Next to careful respect for the rights of others I may mention great forbearance in asserting our own. A small thing in family life, but most significant as an index to character, is the self-pleasing with which some persons secure their own preferences at table. Even if they make a show of giving up what others like, they do it so ostentatiously that their generosity is generally declined. But real self-denial, that can find pleasure in the gratification of others, will conceal its preferences so that they may enjoy what they like without knowing that it is at the expense of any one else.

3. A third characteristic of home piety is the endeavour to please those about us for their good. A cheerful manner, a flow of wise and genial conversation, sparkling here and there with some bright coruscation of wit, flavoured always with the salt of cultured taste, and sometimes suggestive of serious thoughts, is a fine means of pleasing and benefiting others. Show piety at home by learning to talk well and wisely.

4. Lastly, piety should be shown at home in a devout regard for the honour of God. At the principal meals of the day, and morning or evening, if not both morning and evening, reverence should find suitable expression in acts of worship. You must be guided by your own sense of fitness as to what arrangements you shall make for this purpose. Let us systematically choose the good part, seek first the kingdom of God and His righteousness, endeavour to catch the spirit of our Master, and let its influence be diffused throughout our whole life. (E. W. Shalders, B. A.)

Piety at home

The radiance of a Christian character is to shine around the family hearth. In most minds the word home awakens emotions both sweet and solemn. Our tenderest relations, our strongest affections, our highest joys, our deepest sorrows, all are touched by the thought of home. The great duty which our text enjoins is the cultivation of piety at home.

I. Home is the place where character is most tested; and if piety be not shown there, it cannot be shown anywhere. Our real character is not so much shown in what we do intentionally and with a purpose, as in what we do impulsively and without reflection. Abroad in the world men may wear a cloak--they may deceive others, they may deceive themselves as to their true character; but at home the cloak generally slips aside, the true character comes out, and those who see them in their unguarded hours know them as they really are. Often a word, a look, or even a gesture in the family will give more insight into a mans heart than years of observation of his public life. The close intercourse of home life tries as well as reveals the real character. That which tries character also helps to form it. Home not only shows what we are, it helps to make us what we shall be for ever. The education which is deepest and most enduring is that of the home school.

II. Home is sometimes the scene of our deepest sorrows: and piety is the best help to enable us to bear these. The causes which disturb the happiness of home are manifold. Unwise marriage unions are the cause of much family misery. Bad habits are a frequent occasion of home sorrow, Evil tempers sometimes ruin the happiness of home. A practical carrying out of our text would speedily correct the evils to which we have referred, and change the character of the home-life where they have been endured. Were all the members of a family to learn to show piety at home, what a scene of blessedness that would be! But there are other trials which sometimes convert the home into a house of mourning, and which piety alone can enable us to meet. There are homes in which the pinching of poverty has to be endured. There are homes where disease presses with his heavy hand; and homes over which death spreads his black and chilly wing. But if there be only one pious member of the family, how the others will look to him and lean upon him in their hour of bereavement and sorrow! The influence acquired by consistency of character now operates for the good of his afflicted friends.

III. Home ought to be the scene of our highest joy; and piety is the only means to make it so, The mutual love and confidence so essential to family happiness, can be produced and secured by nothing so certainly as by a common affection for the Saviour. How blessed are the ties of nature when they are sanctified and strengthened by grace! (G. D. Macgregor.)

Selfish children

An old Virginia minister said lately, Men of my profession see much of the tragic side of life. I have seen men die in battle, have seen children die, but no death ever seemed so pathetic to me as the death of an aged mother in my church. I knew her first as a young girl, beautiful, gay, full of joy and hope. She married and had four children. Her husband died and left her penniless. She sewed, she made drawings, she taught, she gave herself scarcely time to eat or sleep. Every thought was for her children, to educate them, to give them the advantages their father would have given them had he lived. She succeeded. She sent her boys to college and her girls to school. When all came home they gave themselves up to their own selfish pursuits. She lingered among them some three years, and then was stricken with mortal illness brought on by overwork. The children gathered around her bedside. The oldest son took her in his arms. He said, You have been a good mother to us. That was not much to say, was it? It was much to her, who had never heard anything like it. A flush came over her pallid face, and with faint voice she whispered, My son, you never said so before! (Dr. Hoge.)

John Gough and his mother

I remember, when my father was away in the Peninsular war, my mother, who used to work lace very nicely (and she grew very nearly blind by it), went one day from Sandgate to Dover, eight and a half miles, to sell it. I went out to play, having the whole day to myself till she came back. I was a famous reader when I was a little bit of a thing, and I never remember the time when I learned to read, and I cant remember when I could not read with the book the wrong side up. As I was playing, a boy came up to me and said, Johnny Gough, Mr. Purday wants you in the library. Well, I ran into the library, and I remember being taken into a little room, and a girl dipped her hands in water and rubbed my face, and brushed my hair back, to make me look decent, and then took me into the reading-room, where there was a venerable looking gentleman, whom I distinctly remember they called my lord. Mr. Purday said, This is the boy I was speaking of; and he then put a newspaper into my hands, and asked me to read a certain column to him, which I did. He gave me a five-shilling piece; another gentleman gave me sixpence; and the proprietor of the library gave me two pennies. Oh I how rich I was! I went out to play with the boys; I put my hands in my pockets now and then, and jingled my money, and then went on playing again. After a while a boy came to me and said, Johnny, your mother has got home. I ran into the house, and there sat my poor mother upon a stool, faint and weary, with her basket of lace at her side. Her face was buried in her hands; I heard her sob, and I never could bear to hear my mother cry. Mother, mother, said I, what is the matter? My poor child, she said, I have not sold a farthings-worth to-day, and what we shall do God only knows! Said I, Mother, just look at this! and she did look at it; and she said, Why John, where did you get that? I have been into the library; one gentleman gave me that, another gave me that, and Mr. Purday gave me these two pennies. My mother went upon her knees, clasped me around the neck, lifted up her eyes, thanked God, and then gave me a halfpenny all to myself! And what do you suppose I did with it? I went out and changed it into two farthings, and I never enjoyed money as much as that all the days of my life. (J. B. Gough.)

A widows trust in God

M. Poinsot, the devoted Protestant Scripture-reader at Charleroi, has been much blessed in his arduous and heroic work for Christ. He says in his journal--I visited a poor woman of seventy-six years of age, alone, poor, and ill. I said to her, The nights must seem very long to you, being always alone? If I were alone, she replied, I should have been dead long ago, but I have a Friend who never leaves me day nor night; I commune always with Him, and His Word comforts me. But, I said, if you became worse in the night? He would take care of me, was the reply; He is the best Doctor in Belgium.

1Ti_5:16

May relieve them that are widows indeed.

Charity ruled by wisdom

The first of these main principles of Church charity is--

I. That those received to permanent support should be only such as are aged or weak. In the ninth verse we read, Let not a widow be taken into the number under threescore years old; or (as the R.V. more correctly has it) Let none be enrolled as a widow under threescore years old. A woman over sixty in Asia Minor (though it would be otherwise in our healthier, cooler climate) could no longer work, nor do much for the Church either, except by her prayers and supplications (another proof that officials are not referred to). Widows thus infirm and aged were to receive constant and generous support. But nothing was to be done, even under the sacred name of charity, which would paralyse personal exertion or weaken the sense of responsibility in relatives and friends. Pauls second principle is this--

II. That those whose character is Christian have special claims on the support of the Church. He is not referring here to the relief of distress which is the duty of every Christian, hut to the use of the charitable funds given by the Church for distribution among her members. How beautiful is the picture of the true Christian matron, as depicted by the few touches of this masterhand in 1Ti_5:5; 1Ti_5:10. Think of her motherliness, one who has brought up her children aright. Very beautiful, too, are the thoughts suggested of her lowly, loving ministry. Entertaining strangers, for the Lords sake; not necessarily because she was rich, but because she was kind.

III. The last principle which should guide us in the selection of those who may live on the charity of the Church is this, that they should be rejected who would be morally injured by depending on it. At first sight the apostle seems rather hard upon the younger women; although it is evident from the 15th verse that he was not speaking from theory, but from actual and painful experience, and that some in the Church at Ephesus had already fallen into the evils to which he refers, having lost their first simple faith in Jesus Christ, and their former consecration to Him. He implies that ecclesiastical arrangements had aggravated their temptations, and he strongly urges that younger widows who might properly receive special help and solace for a time, ought not to be put on the roll of the Church for perpetual relief. His reason is given plainly enough. They learn to be idle, says he, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not. Right as it was to support the aged and infirm, it would be morally injurious to support by charity these younger women. Idleness is always a fruitful parent of sins, of which gossip, meddlesomeness, and unprofitable talk are not the greatest; and the best preventive of this would be to throw Christian women as far as possible on their own resources, to let them take a good opportunity for settling in life, to exert themselves for their own maintenance, or to care for another household, as the brave and patient servants of Jesus Christ. Any one who knows the pernicious effects produced by ill-regulated charity, any one who reflects on the vices common to the idle classes of society, any one who has noticed the moral deterioration of young people who have nothing to do but to while away their time, will thank God for these wise counsels. (A. Rowland, LL. B.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

5:16 Individual Christian households maintained their function and identity within the church (cp. 2:15; 3:15). They were not eclipsed by the church, although the household of God is primary to the identity of the believing community (see Mark 3:31-35).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 5:16. Ἐπαρκείτω, let him (or her) relieve them) 1Ti 5:10 [θλιβομένοις ἐπήρκεσεν, “relieved the afflicted”].—ἡ ἐκκλησία, the Church) in relieving the widows.—ἐπαρκέσῃ, in order that it may have enough for relieving) viz. the Church.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_5:16. According to Heydenreich, Leo, de Wette, Wiesinger, van Oosterzee, and other expositors, this verse is in substance a repetition of what was already said in 1Ti_5:4; 1Ti_5:8; but if a right view of those verses be taken, there is not so much repetition.

Hofmann wishes to separate 1Ti_5:16 from what precedes it, as he separates 1Ti_5:8 from the preceding words: If in 1Ti_5:16 the apostle comes to speak of the case in which the support of a widow is not to fall a burden on the church, this has no reference to the honouring of widows. There is as little ground for the one separation as for the other; for it is not to be supposed that καταλέγεσθαι in 1Ti_5:9 does not refer to the churchs support.

εἴ τις πιστὸς ἢ πιστὴ ἔχει χήρας] so runs the Rec. (Tisch. 7). But the weightiest MSS. have the reading: εἴ τις πιστὴ ἔχει χήρας (Tisch. 8), which is decidedly to be preferred. The other is only a pointless correction, arising from the idea that the husband should be named along with the wife, and without considering that ἤ is by no means suitable to the mention of both together, and that τὶς πιστή must in any case be a Christian spouse. The reason why the wife and not the husband is named is, that on her was laid the duty of caring for the widows belonging to the house. The ἔχειν expresses the close connection of the widows with the particular family, a connection which may most naturally be supposed to be one of kin.[186] Erasmus translates it: si qua mater habet filiam viduam; and de Wette, too, supposes that by widow here we are to understand the daughter, niece, etc., not the mother, aunt, etc. This limitation, however, is not contained in the expression itself. Had Paul thought of the relationship in this definite way, he would have expressed himself accordingly.

καὶ μὴ βαρείσθω ἡ ἐκκλησία] let not a charge or burden be laid on the church by undertaking the support of such widows. (The verb belongs to later Greek for the common βαρύνειν; only the form βεβάρημαι is Attic; comp. Butmann, Ausf. Gr. II. p. 88.)

The next words give the reason: ἵνα ταῖς ὄντως χήραις κ.τ.λ.

On the train of thought in this section dealing with widows, Matthies rightly says: Complaints are made from the most various quarters regarding difficulties and inequalities, regarding want of order and clearness, regarding repetition and confusion in this section; but all this is, for the most part, founded on presuppositions which have no basis in fact. We cannot but see that the train of thought is simple and natural, so soon as we observe that the chief point in the apostles mind in this section is the injunction regarding the καταλέγεσθαι of the widows, and that in 1Ti_5:4 he is not speaking as in 1Ti_5:16 of widows to be cared for, but of those who have to care for the children or grandchildren belonging to them.

[186] Hofmann thinks that here the case is supposed of a Christian woman having widows in her house who, for a long or short period, are serviceable, helpful to her. But, as a matter of course, such widows receive hire from those in whose service they work, and their support can therefore not be laid as a burden on the church.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 5:16 . εἴ τις πιστή : This is one of those difficulties that prove the bona fide character of the letter. We may explain it in either of two ways: (1) It not un-frequently happens that the language in which we express a general statement is unconsciously coloured by a particular instance of which we are thinking at the moment. St. Paul has some definite case in his mind, of a Christian woman who had a widow depending on her, of whose support she wishes the Church to relieve her, or (2) the verse may be an afterthought to avoid the possibility of the ruling given in 1Ti 5:4 ; 1Ti 5:7-8 being supposed to refer to men only. Von Soden explains it by the independent position of married women indicated in 1Ti 5:14 and Tit 2:5 . The phrase ἔχει χήρας may be intended to include dependent widowed relatives, aunts or cousins, who could not be called προγόνοι .

βαρείσθω . Compare the use of βάρος , 1Th 2:6 , δυνάμενοι ἐν βάρει εἶναι ; of ἐπιβαρέω , 1Th 2:9 , 2Th 3:8 ; καταβαρέω , 2Co 12:16 ; ἀβαρής , 2Co 11:9 .

This verse proves that the κατάλογος of widows here in view was primarily at least for poor relief.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The sixth rule: Let the faithful help their widows at their own charges as much as they can, and let not the Congregation be burdened with these expenses.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. 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, c., c. 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 1Ti 5:3, αἱς οντως χηραι, widows indeed-widows desolate, without support, and without relatives. See note on 1Ti 5:10.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16 If any believer. It being customary for every one willingly to throw his own burdens on the whole Church, on this account he expressly enjoins that it be guarded against. He speaks of believers who ought to support their widows; for, as to those widows who renounced a wicked relationship, it was proper that they should be received by the Church. And if they act a sinful part, who, by sparing themselves, allow the Church to be burdened with expense, let us learn from this in what aggravated sacrilege they are involved, who, by fraud or robbery, profane what was once dedicated to the Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) If any man or woman that believeth have widows, let them relieve them.—This is not what, at first sight, it appears to be—a mere repetition of the injunction of 1Ti_5:4; 1Ti_5:8. There the duties enjoined were what may be termed filial; the love, respect, and kindness to the aged was especially pressed on the younger, on the children and grandchildren of the desolate, on the master of the house or family to which the aged widow belonged. Here the reference belongs exclusively to the younger widows, who (see Note above) were, no doubt, very numerous in a great Asian Church like Ephesus; for the future of these women, often still young and totally unprovided for, St. Paul was very anxious. Until a new home was found for such, of course the Church cared for them, but this heavy burden on the Church’s alms must be lightened as much as possible. It was the plain duty of relatives to care for these in their hour of destitution and sorrow. The Church would have many a one, still comparatively speaking young, utterly dependent on its scanty funds—friendless as well as homeless.

It has been asked: How is it that, considering the prominence here given to the questions (a) of the support of Christian widows, (b) of the rules respecting presbyteral widows, who evidently occupied a position of dignity and importance in the Church of the first days, no other mention of this class in the community (with the exception of Act_6:1; Act_9:39) appears in the whole New Testament.

This has been pressed as one of the arguments pointing to a much later date for the writing of the Epistle; but the question is, after all, readily and conclusively answered. With the exception of the short Epistle to Titus, the subject of the internal organisation of a church is nowhere handled. There is no room or place for such a mention in any of the more exclusively doctrinal or apologetic Epistles. In the broad field of ecclesiastical history occupied by the Acts, the two casual allusions above referred to, in the Churches of Jerusalem and Lydda, tell us of the existence of and the care for these widows in the communities of Christians, even in the earliest years of the Church’s existence.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

Ver. 16. Have widows] That are widows indeed, that have neither children nor nephews to relieve them, 1Ti 5:3, of whom by the law of nature they may require θρεπτηρια, aliment and assistence.

And let not the church be charged] How then will church robbers answer it, if church chargers be in fault? let them give us a just commentary upon Pro 20:25, and remember Cardinal Wolsey, and his sacrilegious instruments; five of whom came to fearful ends, as Scultetus recordeth, and concludeth with this wish, Utinam his et similibus exemplis edocti discant homines res semel Deo consecratas timide attrectare, I would that men would be warned by these examples, and better advise how they meddle with church maintenance, thereby to enrich themselves. (Scultet. Annal.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

If any man or woman that believeth - Christians are often simply called “believers,” because faith is the leading and most important act of their religion.

Have widows - Widowed mothers, or grandmothers, or any other widows whose support would naturally devolve on them.

Let them relieve them - That is, let them support them. This was an obvious rule of duty; see the notes on 1Ti 5:8. Nothing can be more unreasonable than to leave those who are properly dependent on us to be supported by others, when we are able to maintain them ourselves.

That it may relieve, ... - That it may have the means of supporting those who are truly dependent. To require or expect the Church, therefore, to support those whom we ought ourselves to support, is, in fact, to rob the poor and friendless. In regard to these directions respecting widows 1Ti 5:3-16, we may remark in general, as the result of the exposition which has been given:

(1) They were to be poor widows, who had not the means of support themselves.

(2) They were, probably, to be not merely supported, but to be usefully employed in the service of the church, particularly in overseeing the conduct, and imparting instruction to the female members.

(3) They were to be of such age and character that there would be security of stability and correctness of deportment; such that they would not be tempted to leave the situation or to act so as to give occasion of reproach.

(4) It is by no means certain that this was intended to be a permanent arrangement. It grew probably out of the special customs respecting contact between the sexes in the Oriental world, and would undoubtedly be proper now in similar circumstances. But it by no means follows that this arrangement is binding on the churches where the customs of society are different. Yet.

(5) The passage inculcates the general principle that the poor widows of the church are to be assisted when they have no relatives on whom they can naturally depend. No class of people are more helpless than aged widows, and for that class God has always shown a special concern, and his people should do so likewise.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

16. Have widows—Spoken of the younger widows, as 1Ti_5:8 refers rather to the support of elder widows.

Let them—Referring to the any man or woman; that is, the son or daughter, or other relative able to maintain the widow.

Widows indeed—Note on 1Ti_5:3.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Woman for man or woman, A.V and T.R.; hath for have, A.V; her for them, A.V; burdened for charged, A.V If any woman, etc. So the preponderance of the best manuscripts, and the texts of Lachmann, Buttmann, Tischendorf, etc. But the T.R. is retained by Alford, Ellicott, "Speaker"s Commentary," and others. If the R.V is right, the woman only is mentioned as being the person who has the management of the house. The precept here seems to be an extension of that in ver. 4, which relates only to children and grandchildren, and to be given, moreover, with special reference to Christian widows who had no believing relations to care for them, and so were necessarily cast upon the Church. Let her relieve them (ejparkeitw, as in vet 10). Widows indeed (taiv ontwv chraiv, as in vers. 2 and 5).

Further directions as to the support of widows.

There is here a return to the subject of private beneficence.

I THE DUTY OF CHRISTIAN WOMEN TO SUPPORT THEIR WIDOWED RELATIVES. "If any woman that believes hath widows, let support be given to them." The allusion is probably to the younger widows, whose future would be very uncertain till, at least, they should marry. The apostle had already provided for the case of aged widows. It was the plain duty of relatives to watch over the welfare of the younger women, who might be sisters, sisters-in-law, or nieces. The apostle founds the duty upon the principle that the gospel has not superseded, but rather strengthened, the claims of kinship.

II REASONS FOR THE DISCHARGE OF THIS PRIVATE DUTY. "And let not the Church be burdened, that it may relieve those that are widows indeed.

1. It would burden the Church greatly to increase the number of the pensioners on its generosity.

2. The exercise of private beneficence would allow a fuller provision to be made for those aged widows who were really friendless, homeless, and destitute. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ver. 16. If any woman that believes hath widows, let support be given to them, (There are two variations here from the received text. The first and most important is the simple πιστή (instead of πιστός ἢ πιστή), the reading of א, A, C, F, G, P, also the Vulg. as represented by the Cod. Amiat. (si qua fidelis), Cop., Arm., and some of the Fathers. The other reading is found only in D, K, L of the older MSS., and was doubtless introduced as a correction, because it seemed strange that a charge of the kind given here should be connected with believing females only, and not also with men. But the whole section treats of female obligations; and the oversight of widows in a household properly belonged to the female head of each. The other change is ἐπαρκείσωω, instead of ἐπαρκείτω, the reading of א, A, F, G.) and let not the church be burdened, that it may relieve those who are widows indeed. A return is here made to the principle of private beneficence with respect to young or widowed relatives, and that for the purpose of extending it somewhat beyond the line indicated in vers. 4 and 8. In these earlier verses the children and widows spoken of were relatives of the nearer kind; they belonged to the believer’s household, and had consequently the strongest claim on the means and resources of the house. But now a wider circle is embraced. There might be widows, the apostle suggests, who were not constituent members of a believer’s family, such as a sister, or stepdaughter, or niece; and in cases of that description, the home resources (if adequate) should, according to the apostle, be charged with the maintenance of the bereaved, so as to allow the benefactions of the church to be applied to the support of those who were widows in the stronger sense, destitute in themselves, and without the sympathy of any near Christian relative to fall back upon. The direction is founded on the great principle everywhere recognised in the gospel, that the grace of salvation comes, not to supplant, but to sanctify and elevate, the relations of nature, and the affections these are fitted to call forth; so that its influence should be manifested in honouring to the full the claims of kindred, and rendering obedience to them more prompt, and generous, and noble. That only a believing woman is mentioned as possibly having widows to whom such private kindness and support should be extended, is merely to be regarded as defining more closely the class of cases referred to—cases in which a widow might be conveniently taken charge of by a Christian female, and made part of the household. A very limited class, usually; and the charge is put somewhat generally: Let support be given them, without saying how. She must interest herself in obtaining it.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

16. If any … that believeth have widows. If any have widows among their relatives, let them support these, instead of the church, in order that the church may support the “widows indeed.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. ἐπαρκείσθω. So אAG; ἐπαρκείτω CD2KLP. It is not easy to decide whether the active or the middle form is to he preferred.

Rec. text has πιστὸς ἤ before πιστὴ with D2KL, the majority of the cursives, the Syriac versions and good Greek patristic authorities; om. אACGP and the Bohairic version. There are Latin authorities on both sides, and it is possible that the disputed words may have been omitted through a copyist’s inadvertence; but yet the weight of evidence is against them.

16. εἴ τις πιστὴ κ.τ.λ. This may be either (a) a repetition of the injunction of 1Ti 5:4; 1Ti 5:8, the duty being now described as incumbent on all relatives, and not merely on children and grandchildren; or (b) a direction as to the maintenance of those younger widows who do not remarry and who are, in virtue of their age (1Ti 5:11-13), ineligible for admission to the χηρικὸν τάγμα. It appears from the context that (b) is more probable; but in any case there is a difficulty in πιστή. There seems no reason why female relatives should be mentioned to the exclusion of male; and yet (see critical note) the evidence for the omission of πιστὸς ἤ is too weighty to be set aside.

ἐπαρκείσθω. See critical note, and for the word see on 1Ti 5:10.

βαρείσθω. The classical form is βαρύνειν. Cp. 2Co 1:8; 2Co 5:4; 1Th 2:9 &c.

iii. 17–25. THE DIGNITY AND THE DISCIPLINE OF THE PRESBYTERATE

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] Not a repetition of vv. 4, 8, but an extension of the same duty to more distant relatives than those there spoken of. If any believing [man or] woman has widows (in [his or] her family—dependent in any degree, however distant—e.g. as sister, or sister-in-law, aunt, niece, cousin, &c.), let such person relieve them (see above, ver. 10), and let the church not be burdened (with their support: “later and less correct form for βαρύνειν;” see Ellic.), that it may relieve those who are widows in reality (really χῆραι—destitute of help).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. εἴ τις πιστή] The general principle (cf. 4 and 8) is reasserted and applied to women, who have just been thought of as managing households (14). Such a woman may have a widowed mother, or grandmother, or daughter, or even servant in her house.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Man or woman that believeth [πιστος η πιστη] . Lit. believing man or woman. But pistov h should be omitted. Read, if any woman that believeth.

Have widows [εχει χηρας] . If any Christian woman have relatives or persons attached to her household who are widows The church be charged. Holtzmann quotes an inscription in the chaple of the Villa Albani at Rome : "To the good Regina her daughter has erected this memorial : to the good Regina her widowed mother, who was a widow for sixty years and never burdened the church after she was the wife of one husband. She lived 80 years, 5 months, and 26 days."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.