1 Timóteo 5:10

Well reported of for good works. — Not only must men have no evil to say of her, but she must be well known for her good works, for her kindly willingness to help the weary and heavy-laden ones of the world.

If she have brought up children. — This title to honour must be understood quite in a general sense. It must not, of course, be supposed that St. Paul deemed it necessary to exclude from the order of presbyteral widows the childless mothers. Only the candidate for admission must be well known as one who loves children, and would be ready and willing gladly to discharge any public duties to the little orphan ones of the flock who might be intrusted to her care.

If she have lodged strangers. — If, even in a comparatively humble state, she have been always mindful of the sacred rites of hospitality, a virtue perhaps even more valued in the East than in the more reserved Western countries. In the early days of the new faith, the readiness to entertain and welcome Christian strangers seems to have been an especial characteristic of believers in Jesus of Nazareth.

If she have washed the saints’ feet. — Not perhaps to be understood literally, though the act of the Lord on the night before the Cross had invested this act of common hospitality with a peculiar halo of love and devotion. The woman who was to be admitted into the fellowship of this honoured order must be well known as one who had never shrunk from any act of devoted love, however painful or seemingly degrading.

If she have relieved the afflicted. — Not merely, or even chiefly, by alms, but by all kindly and sisterly encouragement: ever ready to mourn with those that mourn, deeming none too low or too degraded for her friendship, none out of the reach of her sisterly help and counsel.

If she have diligently followed every good work. — This sums up the beautiful character to be sought for in the candidates for membership in this chosen woman’s band. She must be known not merely as a mother and a wife, who had well and faithfully performed the womanly duties of her home life, but men must speak of her as one who had diligently and lovingly sought out the rough places of the world, and who, with a brave and patient self-denial, with a sweet and touching self-forgetfulness, had set herself to perform those kind, good actions the Master loves so well.

In the Shepherd of Hermas, written about A.D. 150, some eighty years after St. Paul wrote this letter to Timothy, we have probably an example of one of these honoured widows in the person of Grapte, whose task it was to teach the widows and orphans of the Roman Church the meaning of certain prophecies. The authorship of the Shepherd has also been ascribed to the Hermas mentioned in Romanos 16:14. It belongs, however, more probably to the middle of the second century, as stated above.

The criticism which dwells on this celebrated passage, containing St. Paul’s rules for admission into the order of presbyteral widows, and which finds in it subject matter belonging to a date later than the age of St. Paul and Timothy, forgets that, dating from the days when Jesus of Nazareth walked on earth, women had been enrolling themselves among His foremost followers, and had been sharing in the toils and enterprises of His most zealous disciples. We find the Marys and other holy women associated with “His own” in the days of the earthly ministry; they were foremost in the work done to the person of the sacred dead. We hear of them after the Resurrection repeatedly in the Jerusalem Church of the first days. It was the neglect of some of the Hebrew widows which led to the foundation of the deacon’s order. Dorcas, before ten years of the Church’s life had passed, appears to have presided over a charitable company of women at Lydda. Dorcas, no doubt, was but one out of many doing, in different centres, a similar work. Priscilla, the wife of Aquila, the wandering tent-maker of Pontus, early in St. Paul’s career evidently took a leading part in organising congregations of Christians. Lydia, the purple seller of Thyatira, was prominent in developing the Philippian Church. Phebe, under the title of the Deaconess of Cenchrea, was the official bearer of St. Paul’s famous letter to the Roman Church. This passage, dwelling on the growing organisation for women’s work at Ephesus, tells us more, certainly, than the scattered incidental allusions of the Acts and earlier Epistles. But the words of St. Paul speak only of the natural results and development of a great movement, which, dating from the earthly days of the ministry of Christ, was destined to give women a new position among the workers of the world.
The Ephesian organisation here regulated by the Apostle is nothing more than we should expect to find after thirty or thirty-two years of female effort in the Master’s cause.