1 Timothy 5
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1 Timothy 5
1 Rebuke not an elder, but intreat [him] as a father; [and] the younger men as brethren; Lev 19:32; 2 The elder women as mothers; the younger as sisters, with all purity. Lev 18:6
3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. Gen 45:10-11; Matt 15:4; Mark 7:10; Eph 6:1-2; 5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. 1Cor 7:32; Luke 2:36; 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, that they may be blameless. 8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. Gal 6:10; Acts 6:1; Ja. 1:27;
9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 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 relieved the afflicted, if she have diligently followed every good work. 1Pet 4:9; Gen 18:4; Gen 19:2; Luke 7:38,44; 11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12 Having damnation, because they have cast off their first faith. 13 And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Titus 2:3; 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 1Cor 7:9; 15 For some are already turned aside after Satan. 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.
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. Rom 15:27; 1Cor 9:11; Gal 6:6; Phil 2:29; 1Thess 5:12; Heb 13:17; 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer [is] worthy of his reward. Deut 25:4; 1Cor 9:9; Lev 19:13; Deut 24:14; Matt 10:10; Luke 10:7; 19 Against an elder receive not an accusation, but before two or three witnesses. Deut 19:15; 20 Them that sin rebuke before all, that others also may fear. 21 I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. Rom 1:9; Rom 9:1; 2Cor 1:23; 2Cor 11:31; Gal 1:20; Phil 1:8; 1Thess 2:5; 1Thess 5:27; 1Tim 6:13; Deut 17:4; Deut 19:18; 22 Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. Acts 6:6; Acts 8:17; Acts 13:3; Acts 19:6; 1Tim 4:14; 2Tim 1:6; 23 Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. Ps 104:15; 24 Some men's sins are open beforehand, going before to judgment; and some [men] they follow after. Gal 5:19; 25 Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid. Mk. 4:22; Eph. 5:12,13; TOC
1 Timothy 5 - Rules to be observed in giving reproofs to the old and to the young, 1Ti. 5:1, 1Ti. 5:2. Directions concerning widows, 1Ti. 5:3-16. Of elders that rule well, 1Ti. 5:17, 1Ti. 5:18. How to proceed against elders when accused, and against notorious offenders, 1Ti. 5:10-21. Directions concerning imposition of hands, 1Ti. 5:22. Concerning Timothy’s health, 1Ti. 5:23. Reasons why no person should be hastily appointed to sacred offices, 1Ti. 5:24, 1Ti. 5:25. — Clarke
1 Timothy 5 - Here the apostle, I. Directs Timothy how to reprove (1Ti. 5:1, 1Ti. 5:2). II. Adverts to widows, both elder and younger (1Ti. 5:3-16). III. To elders (1Ti. 5:17-19). IV. Treats of public reproof (1Ti. 5:20). V. Gives a solemn charge concerning ordination (1Ti. 5:21, 1Ti. 5:22). VI. Refers to his health (1Ti. 5:23), and states men's sins to be very different in their effects (1Ti. 5:24, 1Ti. 5:25). — Henry
Respect must be paid to the dignity of years and place. The younger, if faulty, must be rebuked, not as desirous to find fault with them, but as willing to make the best of them. There is need of much meekness and care in reproving those who deserve reproof.
Honour widows that are widows indeed, relieve them, and maintain them. It is the duty of children, if their parents are in need, and they are able to relieve them, to do it to the utmost of their power. Widowhood is a desolate state; but let widows trust in the Lord, and continue in prayer. All who live in pleasure, are dead while they live, spiritually dead, dead in trespasses and sins. Alas, what numbers there are of this description among nominal Christians, even to the latest period of life! If any men or women do not maintain their poor relations, they in effect deny the faith. If they spend upon their lusts and pleasures, what should maintain their families, they have denied the faith, and are worse than infidels. If professors of the gospel give way to any corrupt principle or conduct, they are worse than those who do not profess to believe the doctrines of grace.
Every one brought into any office in the church, should be free from just censure; and many are proper objects of charity, yet ought not to be employed in public services. Those who would find mercy when they are in distress, must show mercy when they are in prosperity; and those who show most readiness for every good work, are most likely to be faithful in whatever is trusted to them. Those who are idle, very seldom are only idle, they make mischief among neighbours, and sow discord among brethren. All believers are required to relieve those belonging to their families who are destitute, that the church may not be prevented from relieving such as are entirely destitute and friendless.
Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account. — MHCC
Here the apostle gives rules to Timothy, and in him to other ministers, in reproving. Ministers are reprovers by office; it is a part, though the least pleasing part, of their office; they are to preach the word, to reprove and rebuke, 2Ti. 4:2. A great difference is to be made in our reproofs, according to the age, quality, and other circumstances, of the persons rebuked; thus, and elder in age or office must be entreated as a father; on some have compassion, making a difference, Jud. 1:22. Now the rule is, 1. To be very tender in rebuking elders - elders in age, elders by office. Respect must be had to the dignity of their years and place, and therefore they must not be rebuked sharply nor magisterially; but Timothy himself, though an evangelist, must entreat them as fathers, for this would be the likeliest way to work upon them, and to win upon them. 2. The younger must be rebuked as brethren, with love and tenderness; not as desirous, to spy faults or pick quarrels, but as being willing to make the best of them. There is need of a great deal of meekness in reproving those who deserve reproof. 3. The elder women must be reproved, when there is occasion, as mothers. Hos. 2:2, Plead with your mother, plead. 4. The younger women must be reproved, but reproved as sisters, with all purity. If Timothy, so mortified a man to this world and to the flesh and lusts of it, had need of such a caution as this, much more have we.
Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Acts 6:1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.
I. It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, 1Ti. 5:5, 1Ti. 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer. 49:11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luk. 2:37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (1Ti. 5:6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.
II. Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (1Ti. 5:4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So 1Ti. 5:16. This is called showing piety at home (1Ti. 5:4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Mat. 15:5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, etc. He speaks of this again (1Ti. 5:8), If any provide not for his own, etc. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (1Ti. 5:16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.
III. He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity: not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.
IV. He cautions them to take heed of admitting into the number those who are likely to be no credit to them (1Ti. 5:11): The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev. 2:4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (1Ti. 5:14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, “If this faith referred to a promise made to the church not to marry, it could not be called their first faith.” Withal they learn to be idle, and not only idle, but tattlers, etc., 1Ti. 5:13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, etc., 1Ti. 5:14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, 1Ti. 5:15. We learn hence, 1. In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able. 2. In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry. 3. The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully. 4. Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.
Here are directions,
I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (1Ti. 5:17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Dt. 25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mat. 10:10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (1Co. 9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.
II. Concerning the accusation of ministers (1Ti. 5:19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; “but (1Ti. 5:20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly.” Or “those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear.” Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.
III. Concerning the ordination of ministers (1Ti. 5:22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: “Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty.” Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. “Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others.” Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.
IV. Concerning absolution, to which 1Ti. 5:24, 1Ti. 5:25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, etc. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure. - Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.
V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, 1Ti. 5:21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, etc. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Prov. 31:6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness. — Henry
This is a chapter rich in practical instructions regarding church and personal discipline. Vs. 1-13 further establish the church as a family, affirming Old Testament law regarding reverence for fathers and sexual purity. Honor of widows begins with v. 3, and the key word there is honor, qualifying who is a widow in-deed, worthy of honor, these being those who “trusteth in God, and continueth in supplications and prayers night and day,” “having been the wife of one man,” brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.” (v. 5,10) This cannot be thought to exclude those who had no children, nor would it forbid the church from showing mercy to recent converts who did not have this proven record but showed sincere faith, or those who were penitent for their failures, or in showing mercy to any, but to be honored as a widow required merit.
While the church is to do good to all, its focus is especially on the household of faith, (Gal. 6:10) and while it relieves the afflicted in general, (that itself being one of the requirements of a true widow) and in practical terms, “pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world, (Ja. 1:27) yet the church was not to become as a secular socialized welfare agency. It required that “if any would not work [being productive in physical labor and or spiritual service], neither should he eat,” (2Thes. 3:10) and “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.” And so imperative is this command that it one has denied the faith by disobedience to it. (1Tim. 5:8) This does not militate against the requirement to forsake all to be Christ's disciple, (Lk. 14:33) and which may literally require leaving wife and family for a time as the apostles did, (Mt. 19:27, while 1Cor. 9:5 shows them to be actively leading their wives) and military service does, unless there was a real need of support which requires continuing presence, which 1Tim. 5:8 presupposes, while permanent forsaking of wife would not be supported.
Rather than fostering or subsidizing lack of familial responsibility, or indolence or immorality, or to make social work the prime function of the church, the corporate church is to honor by enrollment into its formal ministerial care only those who have practiced the sacrificial Christian faith in deed, for like as elders who rule well and labour in the word and doctrine are to be counted worthy of double honour, being worthy of their reward,” so this is true of widows in-deed. And in all things, “doing nothing by partiality” referring to favoritism unrelated to merit. (v. 20)
The younger widows are not to be honored by this enrollment, due they not having mature faith and the likelihood of spiritual declension. In this case the younger widows marrying does not refer to marriage being a sin, but is seems to be part of them giving into lusts, perhaps marrying unbelievers, after having committed themselves into a celibate life, thus making them qualified to be supported by the church. The general solution then is for the younger widows to marry, as per 1Cor. 7:2. This does not militate against the advocation of celibacy in that chapter, as that is an exception in choosing a call for those who are so gifted, and the advice given in 1Cor. 7:7-9; 32-40 addresses the need for virgin daughters to be supported, as the counsel regards him that “will keep his virgin” (v. 37) is toward the fathers.
Thus we see that care of widows is not neglected, and in fact providing for the needs of family is required and widows were being cared for from the very beginning, (Acts 6:1) but that this should be done first by the family rather than over burdening the church, and whose priority is first prayer and the word, (Acts 2:42; 6:4) with ministration to others flowing from that, and apart from generally showing mercy to the poor, the permanent care of widows is to be that of honoring and recompensing those who sacrificially served others in faith, and have no support. For the spirit of the law here must be considered.
See New Testament Table of Contents, and please read the Introductory Notes here