1 Timothy 5:12Meaning & Commentary from the Church Fathers

The left consists in following the passions of Jews and Gentiles, and in constantly thirsting for intercourse. The right consists in following the errors of the Manichaeans, and, under outward chastity, being entangled in the nets of debauchery.

The straight road is to seek virginity in such a measure that one does not condemn marriage. Therefore, which judge of my writings will be so unjust as to say that I condemn first marriage, if he has read what I say about second marriage?

The Apostle indeed permits second marriages, but he permits them to those who desire them, and to those who cannot contain themselves. For they, growing wanton against Christ, desire to marry.

They are subject to condemnation because they have rejected the first faith. Moreover, being idle, they learn to go about from house to house. They are not only idle, but also talkative and inquisitive, saying what they ought not.

Therefore I desire that younger widows marry, bear children, manage the house, and give the adversary no occasion for reproach. For some have already turned aside after Satan (1 Tim 5:11-15).

Yet it would have been better for them if they had remained unmarried.

The fruit of falsehood is disorder, as is also the fruit of despondency. Yet the disorder caused by falsehood differs from the disorder born of despondency.

The first appears in self-deception, in a lofty opinion of oneself, and in boasting of supposed virtues and gifts. It appears in contempt and judgment of one's neighbors. It ends in pride, delusion, and frenzy of mind.

Sometimes it ends in falling into fleshly passions, and sometimes in suicide. Most often it ends in demonic possession and damage to the mind, which are usually called insanity.

The second appears in idleness, laziness, and the abandonment of one's cell. It appears in a disposition toward diversion through conversations, frequent outings, wanderings, and turning to earthly wisdom and learning.

When the psychic reason is revived according to the property of the old Adam, faith is rejected. God's providence is hidden from the eyes of the mind. Man, as though eternal on earth, rushes wholly toward the earthly alone.

He gradually falls into a state below nature, passionate and fleshly. In relation to true life, Christ, this is the death of the soul.

Whoever has fallen into disorder of both kinds, and especially the first, for the most part becomes wholly incapable of ascetic life. Yet humility heals even such diseases as are incurable in themselves, said John Climacus.

"For when they accept the resolve to remain widows for Christ, they enter into a covenant with Christ, that they are betrothed to Him forever. But when they incline toward marriage with a man, they break this covenant. For this they are subject to condemnation" (Oecumenius, Theophylact).

These heretics preached harmful celibacy, partly from error and partly with vile aims. They easily achieved those aims among young widows.

"The young widows themselves gave occasion for this ordinance concerning them," says Theophylact. "They did not endure widowhood. In accepting such a resolve, to remain widows for Christ, they enter into a covenant with Him. By it they are betrothed to Him forever.

But when they incline toward marriage, they break this covenant and are subject to condemnation. Being conquered by desires for pleasures and having grown cold toward widowhood, they only pretend to keep away from marriage. In reality they desire it.

As a result, with coarse arrogance and insensibility, they grow wanton and turn their eyes away from Christ as Bridegroom."

"It is clear that they chose widowhood lightly, without careful thought," says John Chrysostom.

"It would of course have been better if they had not turned away from Christ and had not broken their vow. But since some slip into this, let them rather not enter into a covenant with Christ. Let them not vow to dedicate themselves to Him, but marry again" (Oecumenius).

"For in this case God is not rejected, and they themselves do not learn to be idle. But lest you think that the Apostle gives them license to live as they please, he added: 'to give no occasion to the adversary for reproach.'

He rejects these widows because he does not want them to commit adultery. He does not want them to be idle, inquisitive without need, or to say what they ought not. He does not want the devil to find in them an occasion for condemnation.

If this were not the case, he would not have rejected them."

By this they bring condemnation upon themselves as having betrayed the trust they formerly enjoyed from the Church, "because they have rejected the first faith."

To guard the Church from unworthy deaconesses, such as already existed even in the Apostle's time among certain young widows tempted by the devil, the Apostle finally commands care for widows.

This care is to be given not only by close relatives, but by their acquaintances in general. Then, such is the Apostle's thought, young widows will have no need to seek means of livelihood in the diaconate.

To keep such rash decisions from appearing among believing widows, the Apostle writes this rule. One must not rely on quick words of vows.

The Apostle wrote this for the admonition of the widows themselves, "so that they would not dare what is difficult to fulfill. For it is unreasonable to make a promise whose firmness they themselves should not trust because of their youth. Having fallen away from it, they are justly subject to condemnation.

For the one who falls away from what he recognized as right, and began to do as right, is worthy of condemnation. If someone exactly fulfills what appears beyond his strength, he is greatly praiseworthy. But he is equally worthy of censure if, through foolish self-confidence, he lays upon himself what he cannot bear" (Ambrosiaster).