Baptist Women in Ministry http://www. bwim.org - see Resources
http://home.netcom.com/~cplampin/Lessons-on-Christian-Women/pastors-nt-eng /01-index-pastors.htm

1 Timothy 4:12 - Youthfulness of a bishop
1 Timothy 4:14 - Laying on of hands (epitheseohs tohn cheirohn) by the presbytery (presbuteriou)
Form of Prayer for the Ordination of a Deaconess
1 Timothy 5:1-2 - Older man (presbutero) and older women (presbuteras)
1 Timothy 5:3 - Honor (tima) widows
1 Timothy 5:5 - Prayer of the widow
1 Timothy 5:9a - Let a widow be put on the list
1 Timothy. 5:9b - Having been the wife (gune) of one man (andros)
1 Timothy 5:10 - If she has devoted herself to every good work
1 Timothy 5:11-15 - Refuse to put younger widows on the list
1 Timothy 5:16 - Let not the church be burdened, so that it may assist those who are widows indeed.
1 Timothy 5:17-18 - Elders (presbuteroi) who rule (proestohtes de proistehmi) well considered worthy of double honor (timehs)
1 Timothy 5:19-22 - Accusation against an elder

Biblical Text

1 Timothy 4:
12 - Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe.
14 - Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands (epitheseohs tohn cheirohn) by the presbytery (presbuteriou).

1 Timothy 5:
1 - Do not sharply rebuke an older man (presbuteroh), but rather appeal to him as a father, to the younger men as brothers,
2 - the older women (presbuteras) as mothers, and the younger women as sisters, in all purity.
3 - Honor (tima) widows who are widows indeed;
4 - but if any widow has children or grandchildren, let them first learn to practice piety in regard to their own family, and to make some return to their parents, for this is acceptable in the sight of God.
5 - Now she who is a widow indeed, and who has been left alone has fixed her hope on God, and continues in entreaties and prayers night and day.
6 - But she who gives herself to wanton pleasure is dead even while she lives.
7 - Prescribe these things as well, so that they may be above reproach.
8 - But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an unbeliever.
9 - Let a widow be put on the list only if she is not less than sixty years old, having been the wife (gune) of one man (andros).
10 - having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work.
11 - But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married,
12 - thus incurring condemnation, because they have set aside their previous pledge.
13 - And at the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention.
14 - Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach;
15 - for some have already turned aside to follow Satan.
16 - If any woman who is a believer has dependent widows, let her assist them, and let not the church be burdened, so that it may assist those who are widows indeed.
17 - Let the elders (presbuteroi) who rule (proestohtes de proistehmi) well be considered worthy of double honor (timehs), especially those who work hard at preaching and teaching.
18 - For the Scripture says, "You shall not muzzle the ox while he is threshing," and "The laborer is worthy of his wages."
19 - Do not receive an accusation against an elder (presbuterou) except on the basis of two or three witnesses.
20 - Those who continue in sin, rebuke in the presence of all, so that the rest also may be fearful of sinning.
21 - I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality.
22 - Do not lay hands upon anyone too hastily (cheiras tacheohs mehdeni epitithei) and thus share responsibility for the sins of others; keep yourself free from sin.

24 - The sins of some men (anthrohpohn) are quite evident, going before them to judgment; for others, their sins follow after.
25 - Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.

Return to Contents

1 Timothy 4:12
12 - Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe.

In the early church manual, Didascalia Apostolorum, Syria or Palestine, 200-249 C.E. instructions for choosing a young bishop are given.

But if the congregation be a small one, and there be not found a man advanced in years of whom they give testimony that he is wise and suitable to stand in the bishopric; but there be found there one who is young, of whom they that are with him give testimony that he is worthy to stand in the bishopric, and who, though he is young, yet by meekness and quietness of conduct shows maturity: let him be proved whether all give testimony concerning him, and so let him sit in peace. For Solomon also at the age of twelve years reigned over Israel; and Josiah at the age of eight years reigned with righteousness; and Joash likewise reigned when seven years old.
[The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. IV, 30.]

Return to Contents

1 Timothy 4:14
14 - Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands (epitheseohs tohn cheirohn) by the presbytery (presbuteriou).

Another aspect of the laying on of hands is that elders are to pray over the sick and and anoint them with oil.

James 5:
14 - Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord;
15 - and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him."

Widows ought then to be modest, and obedient to the bishops and deacons, and to reverence and respect and fear the bishop as God. And let them not act after their own will, nor desire to do anything apart from that which is commanded them, or without counsel to speak with any one by way of making answer, or to go to anyone to eat or drink, or to fast with any one, or to receive aught of any one, or to lay hand on and pray over any one without the command of the bishop or the deacon. But if she do aught that is not commanded her, let her be rebuked for having acted without discipline. For whence knowest thou, O woman, from whom thou receivest, or from what ministry thou art nourished, or for whom thou fastest, or upon whom thou layest hand? For knowest thou not that concerning every one of these thou shalt render an account to the Lord in the day of judgment, seeing that thou communicatest in their works?
[Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford: Clarendon, 1929) 138, 140.]

When a widow is appointed (cheirotoneitai), she shall not be ordained but she shall be appointed by the name. ... The widow shall be appointed by the word alone, and [so] she shall be associated with the other widows; hands shall not be laid upon her because she does not offer the oblation nor has she a sacred ministry. Ordination is for the clergy on account of their ministry, but the widow is appointed for prayer, and prayer is the duty of all.
[Hippolytus, "The Apostolic Tradition of Hippolytus," Burton Scott Easton, translator. (Ann Arbor: Archon, 1962) 40.]

The First Council of Nice, Asia Minor (Turkey), 325 C.E., the first of the seven ecumenical councils, in a canon about the Paulianists explains that their deaconesses have had no imposition of hands and cannot therefore be numbered among the clergy of the orthodox. This implies that the deaconesses of the orthodox have an imposition of the hands, which signifies ordination, and are numbered among the clergy. The term catholic means universal and is transliterated and not translated. This does not refer to the Roman Catholic Church. The laws of this council became Roman laws.

Canon XIX (19) - Concerning the Paulianists who have flown for refuge to the Catholic Church, it has been decreed that they must by all means be rebaptized; and if any of them who in past time have been numbered among their clergy should be found blameless and without reproach, let them be rebaptized and ordained by the Bishop of the Catholic Church; but if the examination should discover them to be unfit, they ought to be deposed. Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed. And we mean by deaconesses such have have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity.
[The First Council of Nice, 325 C.E., A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Eerdmans, 1952) Second Series, Vol. XIV, 40.]

XIX (19) - Concerning a deaconess, I Bartholomew make this constitution: O bishop, thou shalt lay thy hands upon her in the presence of the presbytery, and of the deacons and deaconesses, and shalt say:

Form of Prayer for the Ordination of a Deaconess

XX (20) - O Eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman, who didst replenish with the Spirit Miriam, and Deborah, and Anna, and Huldah; who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates, -- do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit," (2 Cor. 7:1) that she may worthily discharge the work which is committed to her to Thy glory, and the praise of Thy Christ, with whom glory and adoration be to Thee and the Holy Spirit for ever. Amen.
["The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book VIII, Section III, Paragraph XIX, 492.]

Canon XV (15) - A woman shall not receive the laying on of hands as a deaconess under forty years of age, and then only after searching examination. And if, after she has had hands laid on her and has continued for a time to minister, she shall despise the grace of God and give herself in marriage, she shall be anathematized and the man united to her.
[The Council of Chalcedon, 451 A.D., A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Wm. B. Eerdmans, 1952) Second Series, Vol. XIV, 279-280.]

Return to Contents

1 Timothy 5:1-2
1 - Do not sharply rebuke an older man (presbuteroh), but rather appeal to him as a father, to the younger men as brothers ...
2 - the older women (presbuteras) as mothers, and the younger women as sisters, in all purity.

We have been taught that 1 Timothy 5:1-2 speaks of old men and old women and not that it speaks of men and women pastors (elders). However, it is in the context of men and women pastors (elders). In our time we know nothing of a order of women pastors which was called the Order of Widows. However, it existed in the church for more or less 500 years, one-fourth of our church history.

The Pseudo-Clementine "Recognitions," 175-225 C.E., is a story about Peter, and testify to the early existence of the order of widows:

He (Peter) appointed, as bishop over them, Maro, who had entertained him in his home, and who was now perfect in all things; and with him he ordained twelve presbyters and deacons at the same time. He also instituted the order of widows, and arranged all the services of the Church.
[Pseudo-Clement, "Recognitions," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VIII, 156.]

I know plainly, that in a certain place a virgin of less than twenty years of age has been placed in the order of widows! whereas if the bishop had been bound to accord her any relief, he might, of course, have done it in some other way without detriment to the respect due to discipline; that such a miracle, not to say monster, should not be pointed at in the church, a virgin-­widow! the more portentous indeed, that not even as a widow did she veil her head; denying herself either way; both as virgin, in that she is counted a widow, and as widow, in that she is styled a virgin.
[Tertullian, "On the Veiling of Virgins," The Ante-­Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. IV, Chap. IX, 33.]

Statute 1. According to the commandment of our Lord Jesus the Christ our Saviour, after we had assembled together; he commanded us, saying: Ye have not yet divided the countries among you: before that ye divide them among you, so that each may take his place according to your number, define the dignity ... of the Bishops, the councils ... of the Presbyters, the assiduous services ... of the Deacons, the wisdom ... of the Readers ... and the sinlessness ... of the Widows, and all the other ... works, by which it is right to establish the foundation of the Church; that they may know by them the type ... of the things which are in the heavens, and keep from all defilement.
[The Statutes of the Apostles, G. Horner, translator. (London: Oxford, 1915) 295-296, see also 127-128, 233-234.]

Remember throughout this study that all of the following words are used to mean the same thing.

• Presbuteroh/presbutas and presbuteras/presbutidas are Greek.
• Presbyter and presbyteresses are transliterations.
• Elder man and elder women are the English translations.
• Priest and priestesses, although incorrect as translations of these words, are the Roman Catholic usages.
• Pastor and women pastors, also incorrect as translations of these words, are the evangelical usages.

In the nineteen passages in the New Testament where church elders are spoken of, only in the two passages where women (presbuteras/presbutidas) are in parallel with men (presbuteroh/presbutas) do the Bible translators translate the same words as older man and older woman instead of elder and woman elder. If these two passages had been translated as the other seventeen, we would long since have understood their significance for the ministry of women.

1.	Acts 11:30	(presbuterous) elders
2.	Acts 14:23	(presbuterous) elders
3.	Acts 15:2	(presbuterous) elders
4.	Acts 15:4	(presbuterohn) elders
5.	Acts 15:6	(presbuteroi) elders
6.	Acts 15:22	(presbuterois) elders
7.	Acts 15:23	(presbuteroi) elders
8.	Acts 16:4	(presbuterohn) elders
9.	Acts 20:17	(presbuterous) elders
10.	Acts 21:18	(presbuteroi) elders
11.	I Tim. 5:1-2	(presbuteroh, presbuteras) older man, older woman
12.	1 Tim. 5:17	(presbuteroi) elders
13.	I Tim. 5:19	(presbuterou) elders
14.	Titus 1:5	(presbuterous) elders
15.	Titus 2:2-3	(presbutas, presbutidas) older men, older women
16.	James 5:14	(presbuterous) elders
17.	I Peter 5:1,5	(presbuterous, sumpresbuteros, presbuterois) elders, fellow elder, elders
18.	II John 1	(presbuteros) elder
19.	III John 1	(presbuteros) elder

Pope Gelasius I, Rome, Italy, Letter 14, March 11, 494, sent a long letter to the bishops in Lucania, Bruttium, and Sicily that is significant about the ministry of women. It is important to follow the reasoning and understand that women were condemned for oficiating at the altars and participating in subjects "imputed to the offices of the male sex to which they don't belong." This reason does not have a Biblical basis.

To all episcopates established in Lucania (modern Basilicata), Bruttium (modern Calabria) -- ankle and toe of Italy -- and Sicilia (modern Sicily). This epistle contained twenty-seven decrees ... Four of the decrees were concerned with the presence of women in the context of Christian communities: 12 concerns the consecration of virgins; 13 and 21 concern the prohibition against the veiling of widows; and 26, the most interesting one to us, explicitly confronts the problem of the priesthood of women: ... "Nevertheless we have heard to our annoyance that divine affairs have come to such a low state that women are encouraged to officiate at the sacred altars, and to take part in all matters imputed to the offices of the male sex, to which they do not belong."

The preemptory intervention of Gelasius, involving several bishops, proves rather that the situation had developed so far as to worry Rome seriously. On the other hand, if it had been an isolated case, it would not have been prudent for the pope to treat it in an epistle that was to be sent not only into Lucania, Bruttium, and Sicily, but into other regions interested in the questions treated in the document ... Gelasius had sent the same epistle to other churches concerned with the same problems.

In sum, we may infer from an analysis of Gelasius' epistle that at the end of the fifth century, some women, having been ordained by bishops, were exercising a true and proper ministerial priesthood in a vast area of southern Italy, as well as perhaps in other unnamed regions of Italy.
[Mary Ann Rossi, "Priesthood, Precedent, and Prejudice, On Recovering the Women Priests of Early Christianity." Containing a translation from the Italian of "Notes on the Female Priesthood in Antiquity," by Giorgio Otranto. Journal of Feminist Studies in Religion 7/1 (Spring 1991): 80-81, 84.]

Sacred to her good memory. Leta the Presbyter lived 40 years, 8 months, 9 days, for whom her husband set up this tomb. She preceded him in peace on the day before the Ides of May.

These two testimonies, then, the Gelasian reference and the Tropean epitaph, attest to the existence of a female priesthood in Bruttium between the middle and end of the fifth century.

Beyond the significant parallel of Leta's epitaph with the Gelasian epistle, another reason prompts me to see in Leta a true and proper presbyter. If Leta had been the wife of a presbyter, we would have to infer that the husband, who had built the tomb, had declined to designate himself as a presbyter in order to confer this designation upon his wife. There is no valid reason for such an action, to my knowledge, and certainly no epigraphical parallel. According to the evidence that I have collected, every time a presbyter prepares a tomb for his wife, he always refers to her by the term coniux ("wife"), and sometimes amantissima ("most loving"). Moreover, also on the literary level there recurs the coupling of words presbyter - presbytera to identify presbytera as wife of the presbyter.
[Mary Ann Rossi, “Priesthood, Precedent, and Prejudice, On Recovering the Women Priests of Early Christianity.” Containing a translation from the Italian of “Notes on the Female Priesthood in Antiquity,” by Giorgio Otranto. Journal of Feminist Studies in Religion 7/1 (Spring 1991): 86-87.]

For the bishop let us beseech ... For the presbyterate let us beseech ... For the deacons let us beseech ... For the presbyteresses let us beseech, that the Lord may hear their supplications and keep their hearts perfectly in the grace of the Spirit and help their work. For the subdeacons, readers, deaconesses let us beseech ...
[The Testament of Our Lord, James Cooper and Arthur John Maclean, translators. (Edinburgh: T. & T. Clark, 1902) 100-101.]

Let the widows stay till dawn in the temple, having food there. Let the virgins abide together in the temple, and let the bishop help and provide for them, and let the deacons minister to them. Let the presbyteresses stay with the bishop till dawn, praying and resting.
[The Testament of Our Lord, James Cooper and Arthur John Maclean, translators. (Edinburgh: T. & T. Clark, 1902) Book II, Chap. 19, 134.]

PRESBYTERESSES ... AND WIDOWS WHO SIT IN FRONT. Are these the same? We may almost certainly assert the affirmative in Test(ament).
[The Testament of Our Lord, James Cooper and Arthur John Maclean, translators. (Edinburgh: T. & T. Clark, 1902) 199.]

Return to Contents

1 Timothy 5:3
3 - Honor (tima) widows who are widows indeed;

Teach the widows to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.
[Polycarp, "Epistle to the Philippians," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. I, 34.]

This image is singularly appropriate to capture the spirit of the widow's vocation. The widows, who lived from the offerings of the faithful, were like the altar on which these offerings were presented to God. It was through them that the uninterrupted prayer of the Church (see I Tim. 5:5) mounted toward God.
[Mary Lawrence McKenna, Women of the Church (New York: P.J. Kenedy, 1967) 51.]

They who are to be set apart for baptism shall be chosen after their lives have been examined: whether they have lived soberly, whether they have honoured the widows, whether they have visited the sick, whether they have been active in well-doing. When their sponsors have testified that they have done these things, then let them hear the Gospel.
[Apostolic Tradition of Hippolytus, Burton Scott Easton, translator. (Ann Arbor: Archon, 1962) 44.]

(Tim. 5:17-18) Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine ... The "honor" of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, "Thou shalt not muzzle the ox that treadeth out the corn" (Deut. 25:4); and, "The laborer is worthy of his reward" (Luke 10:7). So when he says, "Honor widows," he means, "support" them in all that is necessary.
[John Chrysostom, "Homilies on Timothy," Homily XV, A Select Library of Nicene and Post-­Nicene Fathers, Philip Schaff, editor. (New York: Scribner's, 1905) First Series, Vol. XIII, 460.]

The word "honour" in this passage implies either alms or a gift, as also in the verse immediately following: "Let the elders ... be counted worthy of double honour, especially they who labour in the word and doctrine."
[Jerome, "Letter CXXIII (123), to Ageruchia," A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Wm. B. Eerdmans, 1952) Second Series, Vol. VI, 231.]

The general meaning of tima is "honor," "respect," or "value," but it can also mean "pay" or "compensation." In the later church orders, timan is a technical term for payment ... Sirach (written about 180 B.C. and translated into Greek about 132 B.C.) uses the term (tima) in the sense of "pay": "Honor (tima) the physician with the honor (timais) due him" (38:1) ... Several fragments of the Hebrew text of Sirach dating from around the time of Jesus have been found in the Qumran documents ... The point for our discussion is that the term tima was used in a technical sense in the religious literature studied at the time of the Pastorals. (Certainly Sirach would have been included in the "sacred writings" mentioned in 2 Tim. 3:15.) This fact leads me to accept readings that favor the more technical rendering of tima in I Tim. 5:3.
[Bonnie Bowman Thurston, The Widows, A Women's Ministry in the Early Church. (Minneapolis: Fortress, 1989) 44-45.]

But the true widows are those which have had only one husband, having a good report among the generality for good works; widows indeed, sober, chaste, faithful, pious, who have brought up their children well, and have entertained strangers unblameably, which are to be supported as devoted to God. Besides, do thou, O bishop, be mindful of the needy, both reaching out thy helping hand and making provision for them as the steward of God, distributing seasonably the oblations to every one of them, to the widows, the orphans, the friendless, and those tried with affliction.
["The Constitutions of the Holy Apostles," in The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book III, Section I, Paragraphs III, 426-427, also found in The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XIV, 131.]

Return to Contents

1 Timothy 5:5
5 - Now she who is a widow indeed, and who has been left alone has fixed her hope on God, and continues in entreaties and prayers night and day

Acts 6:
4 - But we [the apostles] will devote ourselves to prayer and to the ministry of the word.

Instead of the sacrifices which then were, offer now prayers and petitions and thanksgivings. Then were firstfruits and tithes and part-offerings and gifts; but to-day the oblations which are offered through the bishops to the Lord God. For they are your high priests; but the priests and Levites now are the presbyters and deacons, and the orphans and widows: but the Levite and high priest is the bishop. He is minister of the word and mediator; but to you a teacher, and your father after God, who begot you through the water. This is your chief and your leader, and he is your mighty king. He rules in the place of the Almighty: but let him be honoured by you as God, for the bishop sits for you in the place of God Almighty. But the deacon stands in the place of Christ; and do you love him. And the deaconess shall be honoured by you in place of the Holy Spirit; and the presbyters shall be to you in the likeness of the Apostles; and the orphans and widows shall be reckoned by you in the likeness of the altar. [ii.27] And as it was not lawful for a stranger, that is for one who was not a Levite, to draw near to the altar or to offer aught without the high priest, so you also shall do nothing without the bishop. But if any man do aught without the bishop, he does it in vain, for it shall not be accounted to him for a work; for it is not fitting that any man should do aught apart from the high priest.
[Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford: Clarendon, 1929) Chap. IX, 86, 88, also found in "Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book II, Section IV, Paragraph XV, 410.]

But a widow who wishes to please God sits at home and meditates upon the Lord day and night, and without ceasing at all times offers intercession and prays with purity before the Lord. And she receives whatever she asks, because her whole mind is set upon this. For her mind is not greedy to receive, nor has she much desire to make large expenses; nor does her eye wander, that she should see aught and desire it, and her mind be withdrawn; nor does she hear evil words to give heed to them, because she does not go forth and run about abroad. Therefore her prayer suffers no hindrance from any thing; and thus her quietness ... and tranquility and modesty are acceptable before God, and whatsoever she asks of God, she presently receives her request. For such a widow, not loving money or filthy lucre, and not avaricious nor greedy, but constant in prayer, and meek and unperturbed, and modest and reverent, sits at home and works at (her) wool, that she may provide somewhat for those who are in distress, or that she may make a return to others, so that she receive nothing from them.
[Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford: Clarendon, 1929) Chap. XV, 136, 138, also found in "The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book III, Section I, Paragraph VII, 428.]

Do you the bishops and the deacons be constant therefore in the ministry of the altar of Christ, -- we mean the widows and the orphans, -- so that with all care and with all diligence you make it your endeavour to search out concerning the things that are given, (and to learn) of what manner is the conversation of him, or of her, who gives for the nourishment -- we say again -- of "the altar". For when widows are nourished from (the fruits of) righteous labour, they will offer a holy and acceptable ministry before Almighty God through His beloved Son and His holy Spirit: to whom be glory and honour for evermore.

Make it your care and endeavour therefore to minister to widows out of the ministry of a clean conscience, that what they ask and request may be granted them at once upon their praying for it. But if there be bishops who are careless and give no heed to these matters, through respect of persons, or for the sake of filthy lucre, or because they neglect to make inquiry; they shall render no ordinary account.

For if a widow be nourished with bread only from the labour of righteousness, it shall even be abundant for her; but if much be given her from (the proceeds) of iniquity it shall be insufficient for her. But again, if she be nourished from (the proceeds) of iniquity, she cannot offer her ministry and her intercession with purity before God; and even though she be righteous and pray for the wicked, her intercession for them will not be heard, but that for herself alone. ... But if they pray for those who have sinned and repent, their prayers will be heard. But those who are in sin, and do not repent, not only are they not heard when they pray, but they even call to remembrance their transgressions before the Lord. ... Wherefore, O bishops, fly and avoid such ministration. ... For if widows pray for fornicators and transgressors through your blindness, and be not heard, not receiving their requests, you will perforce bring blasphemy upon the word through your evil management, as though God were not good and ready to give.
[The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XVIII, 156, 158, 159, also found in "The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book IV, Section II, Paragraph VI, 434.]

Let the widows also be ready to obey the commands given them by their superiors, and let them do according to the appointment of the bishop, being obedient to him as to God; for he that receives from such a one who is worthy of blame, or from one excommunicated, and prays for him while he purposes to go on in a wicked course, and while he is not willing at any time to repent, holds communion with him in prayer, and grieves Christ, who rejects the unrighteous, and confirms them by means of the unworthy gift, and is defiled with them, not suffering them to come to repentance, so as to fall down before God with lamentation, and pray to Him.
[“The Constitutions of the Holy Apostles,“ The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book III, Section I, Paragraph VIII, 429, also found in Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XV, 138-140.]

Return to Contents

1 Timothy 5:9a
9a - Let a widow be put on the list only if she is not less than sixty years old,

Widows are still being referred to as those that are on the list by the term "canonical" used in the early church manual, The Testament of Our Lord, compiled probably in Eastern Syria, 450-499 C.E. Widows are shown to be women pastors by the place they occupy for the Lord's Supper, after the men presbyters and before the deacons

Because that the ancient people erred, when he (the Bishop) offereth let the veil in front of the door be closed, and within it let him offer with the presbyters and deacons and the canonical widows, and subdeacons and deaconesses and readers (and) those who have gifts. But let the bishop stand first in the middle, and the presbyters immediately behind him on either side, and the widows immediately behind the presbyters on the left side, and the deacons also behind the presbyters on the right hand side; the readers behind them, and the subdeacons behind the readers, and the deaconesses behind the subdeacons.
[The Testament of Our Lord, James Cooper and Arthur John Maclean, translators. (Edinburgh: T. & T. Clark, 1902) 70.]

Let a widow be appointed (katastasis), being chosen, if for a long time past she have abided without a husband; if though often pressed by men to be married, because of the faith she have not been married. But if not, it is not yet right that she should be chosen; but let her be proved for a time, if she be pious, if having children she have brought them up in holiness, if she have not taught them worldly wisdom, if she have made them examples of holy law and of the Church, if she have loved and honoured strangers, if she have been constant in prayers, if she have lived meekly, if she have cheerfully aided those who are afflicted, if it have been revealed to the saints about her, if she have not neglected the saints, if she have ministered with all her power, if she be fit to bear and endure the burden, being one who prayeth without ceasing, being perfect in all things, being fervent in spirit, having the eyes of her heart opened in everything, being alway (sic) kind, loving innocency, not possessing anything in this world, but alway taking and bearing about the cross, crucifying all evil, by night and by day abiding by the altar, working cheerfully and secretly. If she have one or two or three likeminded in my Name, I am among them. But let her be perfect in the Lord, as one who is visited by the Spirit.
[The Testament of Our Lord, James Cooper and Arthur John Maclean, translators. (Edinburgh: T. & T. Clark, 1902) 105-106.]

A widow whose name is on the list of widows, that is, who is supported by the Church, is ordered by the Apostle to be supported no longer when she marries. ... If a widow who is sixty years of age chooses again to live with a husband, she shall be held unworthy of the communion of the good gift [Note CGP: of the Lord's Supper] until she be moved no longer by her impure desire.
[Basil, Letter CXCIX (199), "To Amphilochius, Concerning the Canons," A Select Library of Nicene and Post-­Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Eerdmans, 1952) Second Series, Vol. VIII, 238.]

Return to Contents

1 Timothy. 5:9b
9b - having been the wife (gune) of one man (andros).

An overseer (episkopos), then, must be above reproach, the husband (andra) of one wife (gunaikos). (1 Tim. 3:2)

For this reason I [Paul] left you [Titus] in Crete, that you might set in order what remains, and appoint elders (presbuterous) in every city as I directed you, namely, if any man be above reproach, the husband (aner) of one wife (gunaikos). (Titus 1:5-6a)

Let a widow be put on the list only if she is not less than sixty years old, having been the wife (gune) of one man (andros). (1 Tim. 5:9)

Let deacons (diakonoi) be husbands (andres) of only one wife (gunaikos). (1 Tim 3:12)

That the woman pastor (elder) called widow was to be the wife of one husband was rigorously obeyed during church history. This is confirmed over and over again in the writings of the early church, the manuals of the early church, church law called canônical law, and Roman law. Tertullian, Carthage, North Africa, 145-220 C.E., in "To His Wife" puts it very plainly. He also plainly explains that this belief comes from the nations or the pagans.

How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church), when he would not grant a widow admittance into the order unless she had been "the wife of one man," for it behoves God's altar to be set forth pure. That whole halo which encircles the Church is represented (as consisting) of holiness. Priesthood is (a function) of widowhood and of celibacies among the nations.
[Tertullian, "To His Wife," The Ante-­Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. IV, Book I, Chap. VII, 43.]

But, while dealing with the passage, I would say that we will be able perhaps now to understand and clearly set forth a question which is hard to grasp and see into, with regard to the legislation of the Apostle concerning ecclesiastical matters; for Paul wishes no one of those of the church, who has attained to any eminence beyond the many, as is attained in the administration of the sacraments, to make trial of a second marriage. For laying down the law in regard to bishops m(sic) the first Epistle to Timothy, he says, "If a man seeketh the office of a bishop, he desireth a good work. The bishop, therefore, must be without reproach, the husband of one wife, temperate, sober-minded," etc.; and, in regard to deacons, "Let the deacons," he says, "be the husbands of one wife, ruling their children and their own houses well." etc. Yea, and also when appointing widows, he says, "Let there be no one as a widow under threescore years old, having been the wife of one man;" and after this he says the things superadded, as being second or third in importance to this. And, in the Epistle to Titus, "For this cause," he says, "I left thee in Crete that thou shouldest set in order the things that were wanting, and appoint elders in every city as I gave thee charge. If any one is blameless, the husband of one wife, having children, that believe" -- of course -- and so on.
[Origen, "Commentary on Matthew." The Ante-Nicene Fathers, Vol. X, Book XIV, No. 22, last modified August 21, 1998, downloaded 08/24/98, http://www.ccel.org/fathers2/ANF-10/anf10-50.htm#P8763_1942365]

Not only fornication but also second marriages shut off access to ecclesiastical dignities: neither the bishop, nor the presbyter, nor the deacon, nor the widow may be married twice.
[Origen, "Homiles on Luke 17" (GCS 49, 110,3-5) cited in Roger Gryson, The Ministry of Women (Collegeville: Liturgical, 1976) 26.]

For if many wives in the lifetime of their husbands come to realize the truth of the apostle's words; “all things are lawful unto me but all things are not expedient,” [Note CGP: 1 Cor. 10:23] and make eunuchs of themselves for the kingdom of heaven's sake either by consent after their regeneration through the baptismal laver, or else in the ardour of their faith immediately after their marriage; why should not a widow, who by God's decree has ceased to have a husband, joyfully cry again and again with Job: “the Lord gave, and the Lord hath taken away,” [Note CGP: Job 1:21] and seize the opportunity offered to her of having power over her own body instead of again becoming the servant of a man. Assuredly it is much harder to abstain from enjoying what you have than it is to regret what you have lost. Virginity is the easier because virgins know nothing of the promptings of the flesh, and widowhood is the harder because widows cannot help thinking of the license they have enjoyed in the past.
[Jerome, “Letter CXXIII (123), To Ageruchia, Against Second Marriages.” A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Wm. B. Eerdmans, 1952) Second Series, Vol. VI,. 234.]

What the holiness of second marriage is, appears from this -- that a person twice married cannot be enrolled in the ranks of the clergy, and so the Apostle tells Timothy, "Let none be enrolled as a widow under threescore years old, having been the wife of one man." The whole command concerns those widows who are supported on the alms of the Church. The age is therefore limited, so that those only may receive the food of the poor who can no longer work. And at the same time, consider that she who has had two husbands, even though she be a widow, decrepit, and in want, is not a worthy recipient of the Church's funds. But if she be deprived of the bread of charity, how much more is she deprived of that bread which cometh down from heaven, and of which if a man eat unworthily, he shall be guilty of outrage offered to the body and the blood of Christ?
[Jerome, "Against Jovinianus," A Select Library of Nicene and Post-­Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Eerdmans, 1951) Second Series, Book III, Vol. VI, Book I, 358-359.]

Return to Contents

1 Timothy 5:10
10 - having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work.

But the authority which licenses her sitting in that seat uncovered is the same which allows her to sit there as a virgin: a seat to which (besides the "sixty years") not merely "single ­ husbanded" (women) -- that is, married women ­- are at length elected, but "mothers" to boot, yes, and "educators of children;" in order, forsooth, that their experimental training in all the affections may, on the one hand, have rendered them capable of readily aiding all others with counsel and comfort, and that, on the other, they may none the less have travelled down the whole course of probation whereby a female can be tested.
[Tertullian, "On the Veiling of Virgins," The Ante-­Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. IV, Chap. IX, 33.)

In my opinion, it would be ridiculous to stick to the letter of the text and -- if I may take the liberty to say -- to insist that a woman who shows all the marks of a holy widow except this one not be admitted to this ecclesiastical dignity, even if often, through the intermediary of servants and domestics, she proved her generosity, and, when she was well-to-do, she cared for strangers and those who, for whatsoever reason, needed to receive a witness to their humanity. Do not hesitate to interpret symbolically the expression, "washed the saints' feet," since senior women, just as senior men, are ordered to be the "teachers of good things."
[Origen, "Commentary on John" 32, 12 (7) (GCS 10), 144, 18-26 cited in Roger Gryson, The Ministry of Women (Collegeville: Liturgical, 1976) 26.]

And not without reason does he show that these ought to be blameless, to whom, as virtuous works are enjoined, so, too, great respect is paid, so that they are honoured even by bishops. ... Nor yet is bodily chastity alone the strong purpose of the widow, but a large and most abundant exercise of virtue. “Well reported of for good works, if she have brought up children; if she have lodged strangers; if she have washed the saints' feet; if she have ministered to those suffering tribulation; if, lastly, she have followed after every good work.” (I Tim. 5:10) You see how many practices of virtue he has included. He demands, first of all, the duty of piety; secondly, the practice of hospitality and humble service; thirdly, the ministry of mercy and liberality in assisting; and, lastly, the performance of every good work.
[Ambrose, “Concerning Widows,” A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Philip Schaff and Henry Wace, editors. (Grand Rapids: Eerdmans, 1952) Second Series, Vol. X, Chapter IV, 392].

Return to Contents

1 Timothy 5:11-15
11 - But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married,
12 - thus incurring condemnation, because they have set aside their previous pledge.
13 - And at the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention.
14 - Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach;
15 - for some have already turned aside to follow Satan.

The early church manual, Didascalia Apostolorum, Syria or Palestine, 200-249 C.E. shows that at that time they wanted to support the young widows so that they would not marry a second time.

Appoint (kathistate) as a widow one that is not under fifty years old, who ... shall be remote from the suspicion of taking a second husband. But if you appoint one who is young to the widow's order, and she endure not widowhood because of her youth, and marry, she will bring a reproach upon the glory of widowhood; and she shall render an account to God, first, because she has married a second husband; and again, because she promised to be a widow unto God, and was receiving (alms) as a widow, but did not continue in widowhood. But if there be one who is young, who has been a short time with her husband, and her husband die, or for any other cause there be a separation, and she continue by herself alone, having the honour of widowhood, she shall be blessed of God; for she is likened to the widow of Sarepta of Sidon with whom rested the holy angel, the prophet of God [Note CGP: I Kings 17: 8-24]. Or again, she shall be like Anna, who hailed the coming of Christ and received a (good) testimony [Note CGP: Luke 2:36-38]; and she shall be honoured for her virtue, winning honour on earth from men, and praise from God in heaven.
[The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XIV, 130, also found in "The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book III, Section I, Paragraph I, 426.]

But let not young widows be appointed to the widows' order: yet let them be taken care of and helped, lest by reason of their being in want they be minded to marrry a second time, and some harmful matter ensue. For this you know, that she who marries one husband may lawfully marry also a second; but she who goes beyond this is a harlot. ... Wherefore, assist those who are young, that they may perserver in chastity unto God. And do thou accordingly, O bishop, bestow care upon these. And be mindful also of the poor, and assist and support them, ... even though there be among them those who are not widowers or widows, yet are in need of help through want or sickness or the rearing of children, and are in distress.
[The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) chap. XIV, 130-131, also found in "The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book III, Section I, Paragraph II, 426.]

But let not the younger widows be placed in the order of widows, lest, under pretence of inability to contain in the flower of their age, they come to a second marriage, and become subject to imputation. But let them be assisted and supported, that so they may not, under pretence of being deserted, come to a second marriage, and so be ensnared in an unseemly imputation. For you ought to know this, that once marrying according to the law is righteous, as being according to the will of God; but second marriages, after the promise, are wicked, not on account of the marriage itself, but because of the falsehood. Third marriages are indications of incontinency. But such marriages as are beyond the third are manifest fornication, and unquestionable uncleanness. For God in the creation gave one woman to one man; for "they two shall be one flesh." But to the younger women let a second marriage be allowed after the death of their first husband, lest they fall into the condemnation of the devil, and many snares, and foolish lusts, which are hurtful to souls, and which bring upon them punishment rather than rest.
["The Constitutions of the Holy Apostles," The Anti-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book III, Section I, Paragraph II, 426, also found in The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XIV, 130-131.]

But the true widows are those which have had only one husband, having a good report among the generality for good works; widows indeed, sober, chaste, faithful, pious, who have brought up their children well, and have entertained strangers unblameably, which are to be supported as devoted to God. Besides, do thou, O bishop, be mindful of the needy, both reaching out thy helping hand and making provision for them as the steward of God, distributing seasonably the oblations to every one of them, to the widows, the orphans, the friendless, and those tried with affliction.
["The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book III, Section I, Paragraph III, 426, not found in The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XIV, 131.]

Revelation 2:
24 - But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them -- I place no other burden on you. (Rev. 2:24)

Return to Contents

1 Timothy 5:16
16 - If any woman who is a believer has dependent widows, let her assist them, and let not the church be burdened, so that it may assist those who are widows indeed.

Chapter Seventeen of The Didascalia Apostolorum, Syria or Palestine, 200-249 C.E., and also "The Constitutions of the Holy Apostles," probably compiled by Pseudo-­Ignatius at Antioch, Syria, around 380 C.E., speak about the upbringing of orphan children and give us insight into the idea of the early church about those who receive charity and therefore take away from the orphan, widow and stranger.

And truly blessed is every one that is able to help himself, and shall not straiten the place of the orphan and the widow and the stranger. For woe from God to them that have, and receive in falsehood, (or are able to help themselves and [yet] receive;) for everyone of those who receive shall give an account to the Lord God in the day of judgement, how he received. If a man has received on account of a fatherless childhood, or on account of indigence in old age, or on account of infirmity and sickness, or on account of the rearing of children, he shall even be praised: for he is esteemed as the altar of God, therefore shall he be honoured of God. For he did not receive idly; because he was praying diligently (and) unremittingly at all times for those who give; for his prayer, [which is his strength], he offered as his payment. Those then who are such shall be declared blessed by God in the life everlasting.
[The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XVII, 154, also found in "The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book IV, Section I, Paragraph III, 433.]

Return to Contents

1 Timothy 5:17-18
17 - Let the elders (presbuteroi) who rule (proestohtes from proistehmi) well be considered worthy of double honor (timehs), especially those who work hard at preaching and teaching.
18 - For the Scripture says, "You shall not muzzle the ox while he is threshing," and "The laborer is worthy of his wages."

3 - Honor (tima) widows who are widows indeed;
4 - but if any widow has children or grandchildren, let them first learn to practice piety in regard to their own family, and to make some return to their parents; for this is acceptable in the sight of God.
8 - But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an unbeliever.
16 - If any woman who is a believer has dependent widows, let her assist them, and let not the church be burdened, so that it may assist those who are widows indeed.
17 - Let the elders (presbuteroi) who rule (proestohtes from proistehmi) well be considered worthy of double honor (timehs), especially those who work hard at preaching and teaching.

1 Timothy 5:3 says honor (pay) widows who are widows indeed and 5:17-18 says that men and women pastors (presbuteroi) are worthy of their salary. The trustees of the Home Mission Board of the Southern Baptist Convention voted in October, 1986 [Baptist Standard, October 15, 1986, 3.] and reaffirmed in August, 1990 [The California Southern Baptist, August 16, 1990, 1.] that churches that have women pastors may not receive financial aid. This is a decision contrary to the teaching of I Timothy 5, whose purpose is to determine which women pastors (elders) called widows are to be put on the list to receive their support. It is also a vote against Acts 6:1-6 which showed the church enlarging its officers in order to do justice in the distribution to the widows.

In The Didascalia Apostolorum, Syria or Palestine, 200-249 C.E., and later in "The Constitutions of the Holy Apostles," probably compiled by Pseudo ­Ignatius at Antioch, Syria, around 380 C.E., the bishop was trying to get control of the suppers, bounties [Note CGP: generous donations], gifts and presents given to the widows. Instead of respecting the right of the lay people to give as they consider right the bishop claims the right to choose the widows to send to the suppers and makes a rule that for each portion given to the widow that two portions be given to deacons, presbyters, and lectors, and four portions to the bishop, who disguises himself as pastor and leader. In fact, the bishop mentions his portion twice when he says "let the portion of the pastor be separated and set apart for him according to rule at the suppers or the bounties, even though he be not present, in honour of Almighty God" and "twice twofold to the leader for the glory of the Almighty," carefully avoiding his title o bishop.

The following citation has already been used when we studied Acts 6 and the distribution to the widows, but it is very helpful here to understand how the early church handled the distribution in face of the biblical teaching "Let the elders (presbuteroi) who rule (proestohtes de proistehmi) well be considered worthy of double honor (timehs), especially those who work hard at preaching and teaching" (1 Tim. 5:17) which included widows. The widows in no way received the honor that befitted them.

Do you therefore present your offerings to the bishop, either you yourselves, or through the deacons; and when he has received he will distribute them justly ... And to those who invite widows to suppers let him send frequently her whom he knows to be in more distress. [And again, if any one gives bounties to widows, let him send her the rather who is in want.] But let the portion of the pastor be separated and set apart for him according to rule at the suppers or the bounties, even though he be not present, in honour of Almighty God. But how much (soever) is given to one of the widows, let the double be given to each of the deacons in honour of Christ, (but) twice twofold to the leader for the glory of the Almighty. But if any one wish to honour the presbyters also, let him give them a double (portion), as to the deacons; for they ought to be honoured as the Apostles, and as the counsellors of the bishop, and as the crown of the Church; for they are the moderators and councillors of the Church. But if there be also a lector, let him too receive with the presbyters. To every order, therefore, let every one of the laity pay the honour which is befitting him, with gifts and presents and with the respect due to his worldly condition.
[The Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. IX, 88, 90, also found in "The Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book II, Section IV, Paragraphs XXVII and XXVIII, 410-411.]

For the king who wears the diadem reigns over the body alone, and binds and looses it but on earth; but the bishop reigns over soul and body, to bind and to loose on earth with heavenly power. For great power, heavenly, almighty is given ... to him. Therefore love the bishop as a father, and fear him as a king, and honour him as God. Your fruits and the works of your hands present to him, that you may be blessed; your first-fruits and your tithes and your vows and your part-offerings give to him; for he has need of them that he may be sustained, and that he may dispense also to those who are in want, to each as is just for him.

So do, therefore, and keep the command through (him who is) bishop and priest and thy mediator with the Lord ... God. For thou art commanded to give, but he to dispense. And thou shalt require no account of the bishop, nor observe him, how he dispenses and discharges his stewardship, or when he gives, or to whom, or where, or whether well or ill, or whether he gives fairly; for he has One who will require, even the Lord God, who delivered this stewardship into his hands and held him worthy of the priesthood of so great an office. Wherefore, that thou observe not the bishop, nor require an account of him, nor speak ill of him and oppose God, nor offend the Lord.
[Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford: Clarendon, 1929) Chap. IX, 96, 98, 100, also found in "Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book II, Section V, Paragraphs XXXIV and XXXV, 412-413.]

It behoves thee to be careful of all and heedful of all. And hence it is that they who give gifts do not themselves with their own hands give them to the widows, but bring them to thee, that thou who art well acquainted of those who are in distress mayest, like a good steward, make distribution to them of those things which are given to thee; for God knows who it is that gives, even though he does not chance to be present. And when thou makest distribution, tell them the name of him who gave, that they may pray for him by name.
[Didascalia Apostolorum, R. Hugh Connolly, translator. (Oxford: Clarendon, 1929) Chap. XIV, 131, also found in "Constitutions of the Holy Apostles," The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. VII, Book III, Section I, Paragraphs I, II, and IV, 427.]

The Ethiopic text, although the title of the paragraph is "concerning the meal of the widows," explains that it might not be possible for the widows to eat in the house of the person who invited them because of the clergy who have been invited. This is a very different attitude from Acts 6 where the widows had received their sustenance from the hands of the apostles but when the job got too big the church elected deacons to serve the widows. Now the bishops, pastors and deacons pull up to the table while the widows receive a sack lunch and are sent on their way.

Statute 39. Concerning the meal of the widows. And if there is anyone who desires at any time to invite the widows and those who are aged, he shall satisfy them (with food) and send them away before it shall be evening. And if it is not possible because of the clergy who have been invited, he shall give to them food and wine, and having given then send them away immediately, and each of them shall do as they wish (with it) in their houses.
[The Statutes of the Apostles, G. Horner, translator. (London: Oxford, 1915) 161.]

The thirty-eighth chapter: Concerning the feast of the widows. If anyone wishes at any time to invite the widows, then let them invite all those who are aged: let him satisfy them (with food) and dismiss them before that night comes, and if it was not possible (for them to come) because of the lot which they obtained, let him give to them wine and food which they may eat in their houses as they will. The thirty-ninth: Concerning the first-fruits and the fruits which they bring to the bishop, and he shall name them.

Everyone shall hasten to bring to the bishop the first of the fruits of his crop, and the bishop also shall take them and bless them, and he shall mention the name of him who brought them to him.
[The Statutes of the Apostles, G. Horner, translator. (London: Oxford, 1915) 259.]

The fifty-ninth. Concerning the first­fruits and tithes. All firstlings shall be brought to the bishop and the presbyters and the deacons for them to eat. And all tithes they shall receive that they may be for the clergy and the virgins and the widows,and everyone who is poor shall eat thereof. The first­fruits which are the firstlings (are) for the priests alone and those who minister to them.

The sixtieth: Concerning what is left over of the Oblation, what is not offered at the time of the Mysteries ... The Eulogiae which are left over from the Mysteries of what was not offered, let the deacons divide it among the clergy, with the oversight of the bishop and the presbyter. He shall give to the bishop four portions, and he shall give to the presbyter three portions, and the deacon two, and lastly, the subdeacons and readers and the singers and the deaconesses -- he shall give to all of these one portion. This is good (and) acceptable before God. Everyone shall be honoured (tima) according to his rank, and there is no church teaching confusion but good order.
[The Statutes of the Apostles, G. Horner, translator. (London, England and New York: Oxford, 1915) 280-281, see also 205, 348-349.]

Return to Contents

1 Timothy 5:19-22
19 - Do not receive an accusation against an elder (presbuterou) except on the basis of two or three witnesses.
20 - Those who continue in sin, rebuke in the presence of all, so that the rest also may be fearful of sinning.
21 - I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality.
22 - Do not lay hands upon anyone too hastily (cheiras tacheohs mehdeni epitithei) and thus share responsibility for the sins of others; keep yourself free from sin.

The discipline of pastors (elders), women pastors (elders) called widows, deacons, and deaconesses was very extensive and embedded in church manuals, church law, early Christian writings, and Roman law. It took the form of direct accusations, duties of each order, church and Roman laws which dealt with punishment of clergy, etc.

Although the next citation is perhaps distasteful to us today, that women pastors (elders) called widows participated with the pastors (elders), indeed, were named first, in the exercise of judgment over repentant sinners is shown in "On Modesty," by Tertullian, Carthage, North Africa, 145-220 C.E.

Why, do you yourself, when introducing into the church, for the purpose of melting the brotherhood by his prayers, the repentant adulterer, lead into the midst and prostrate him, all in haircloth and ashes, a compound of disgrace and horror, before the widows, before the elders, suing for the tears of all, licking the footprints of all, clasping the knees of all?
[Tertullian, "On Modesty" The Ante-Nicene Fathers, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1950) Vol. IV, 86.]

We should be warned that the following citation from The Didascalia Apostolorum, Syria or Palestine, 200-249 C.E., although it confirms that women pastors (elders) called widows laid hands on men and women, also confirms the vicious fight of the bishop to demote the widows.

Widows ought then to be modest, and obedient to the bishops and deacons, and to reverence and respect and fear the bishop as God. And let them not act after their own will, nor desire to do anything apart from that which is commanded them, or without counsel to speak with any one by way of making answer, or to go to anyone to eat or drink, or to fast with any one, or to receive aught of any one, or to lay hand on and pray over any one without the command of the bishop or the deacon. But if she do aught that is not commanded her, let her be rebuked for having acted without discipline. For whence knowest thou, O woman, from whom thou receivest, or from what ministry thou art nourished, or for whom thou fastest, or upon whom thou layest hand? For knowest thou not that concerning every one of these thou shalt render an account to the Lord in the day of judgement, seeing that thou communicatest in their works?
[The Didascalia Apostolurum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XV, 138, 140, not found in "The Constitutions of the Holy Apostles," The Ante-Nicene Father, Alexander Roberts and James Donaldson, editors. (Grand Rapids: Eerdmans, 1951) Vol. VII, Book III, Section I, Paragraph VII, 429.]

• Laying on of hands to cure (by Jesus): Matt. 9:18, Matt. 19:13, Mark 6:5; Mark 16:18; Luke 4:40, Luke 13:13, (by Paul): Acts 28:8.

• Laying on of hands to receive the Holy Spirit: (by Peter and John): Acts 8:17,18,19, (by Paul) 19:6.

• Laying on of hands to ordain: (by the Apostles on the seven) Acts 6:6, (by prophets and teachers on Barnabas and Saul) Acts 13:2-3.

But thou, O widow who art without discipline, seest thy fellow widows or thy brethren in sickness, and has no care to fast and pray over thy members, and to lay hand upon them and to visit them, but feignest thyself to be not in health, or not at leisure; but to others who are in sins or are gone forth from the Church, because they give much, thou art ready and glad to go and to visit them.
[The Didascalia Apostolurum, R. Hugh Connolly, translator. (Oxford, England: Clarendon, 1929) Chap. XV, 140.]

Penitents in A.C. [Apostolic Constitutions] are restored with laying on of hands. In Test. they are not mentioned as a class (see p. 194). -- For the “laying on of the hand” in the sense of a benediction, cf. II.5,6,20. The underlying Greek word is cheirothesia, which, with its Syriac parallel, is constantly used both for an actual contact and for a mere stretching forth of the hand in blessing; e.g. cf. A.C. viii. 36-38, where cheirothesia is used for a benediction. Note that cheirothesia, on the other hand, is used both of laying on of hands in ordination (e.g. in A.C. viii.) and of election or appointment of the clergy.
[The Testament of Our Lord, James Cooper and Arthur John Maclean, translators. (Edinburgh: T. & T. Clark, 1902) 182.]

Return to Contents

Return to Index - Women Pastors in the New Testament

Return to Index - Lessons on Christian Women

Return to 1 Cor. 7 - Widows

Continue to Titus 2 - Women Pastors