At the same time,
Paul does not romanticize widows, and does not unduly elevate them, as he still
stresses the equality of the church and the need for all to be treated equally---this
was the counter-cultural corrective to the usual treatment of widows. It
stands written: “Honor widows who are truly in need” (1 Timothy 5:3a).
Unsurprisingly, Paul commences with the use of “honor” language. As is
known, this goes far beyond treating them deferentially or simply respecting
them, as talk of honoring widows affords them a status (a status that is to be
shared by all, as all honor would ultimately be directed to the Lord that has
subjected Himself to the greatest shame) which they would be unable to attain
outside of the church. This is balanced with the “in need,” as Paul keeps
the unity of the church body in view, always cognizant of the fact that the
scale, owing to the social conditioning that is a component of human nature,
can often be tipped too far to one side, with widows being afforded honor that
is quickly converted to rank, status, and special privilege.
The “in need” is
followed up with “if a widow has children or grandchildren, they should first
learn to fulfill their duty towards their own household and so repay their
parents what is owed them” (5:4a). Here one notes the mention of “their
own household,” which is a contrast with the church body, which, owing to the
fact that the gatherings of the church took place in private homes around a
common meal, would be often referred to as a “household.” Though there
would be no honor involved in caring for a widowed mother or grandmother, and
especially because there would be sacrifice on the part of the children and the
grandchildren, it is insisted upon that “this is what pleases God”
(5:4b). Speech, conduct, love, faithfulness, and purity indeed.
In contrast to the
widow that has children or grandchildren, “the widow who is truly in need, and
completely on her own, has set her hope on God and continues in her pleas and
prayers night and day” (5:5). As part of the non-romanticizing of widows,
on the other hand, “the one who lives for pleasure is dead even while she
lives” (5:6). Here, it is necessary to make a further point about honor
and shame, in that shame was equivalent to death. So an interesting
construct has been created.
Paul insists that
widows that are truly in need be honored, which will include her receiving the
support of the church body and their meeting all of the necessities of her
life, which is contrary to cultural norms. This has been tempered with a
call to duty for children and grandchildren of widows to live sacrificially, in
accordance with the demands that the Creator God has placed upon His covenant
people. Paul then revisits the widow that is truly in need, who should be
on the receiving end of the honor that would not normally come to her, pointing
out that part of her commendation stems from her continuation in pleas and
prayers, contrasting that with the widow that is concerned only with the
pursuit of pleasure (Epicureanism?), who is already dead (shameful).
To this is added,
“Reinforce these commands, so that they will be beyond reproach”
(5:7)---reproach being a term of honor versus shame, as conceptions of honor
and shame are reworked and appropriately retooled within the church.
Though the church community will not be structured by perceptions and
assignments of honor and shame, Paul very much desires the community of the
covenant of faith to develop new and revolutionary ideas in regards to that
which is truly honorable and deserving of honor, and of that which is shameful
and deserving of shame. To that end, he insists that “if someone does not
provide for his own, especially his own family, he has denied the faith,” the
mark of the covenant that is calling Jesus Lord, with all that is implied
thereby, “and is worse than an unbeliever” (5:8). For the body of Christ,
there could be no greater source of shame.
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