The Perils Of Idleness

5:11-16 Refuse to enrol the younger women as widows, for when they grow impatient with the restrictions of Christian widowhood, they wish to marry, and so deserve condemnation, because they have broken the pledge of their first faith; and, at the same time, they learn to be idle and to run from house to house. Yes, they can become more than idle; they can become gossips and busybodies, saying things which should not be repeated. It is my wish that the younger widows should marry, and bear children, and run a house and home, and give our opponents no chance of abuse. For, even as things are, some of them have turned aside from the way to follow Satan. If any believing person has widowed relations, let such a person help them, and let not the Church be burdened with the responsibility, so that it may care for those who are genuinely in the position of widows.

A passage like this reflects the situation in society in which the early Church found itself.

It is not that younger widows are condemned for marrying again. What is condemned is this. A young husband dies; and the widow, in the first bitterness of sorrow and on the impulse of the moment, decides to remain a widow all her life and to dedicate her life to the Church; but later she changes her mind and remarries. That woman is regarded as having taken Christ as her bridegroom. So that by marrying again she is regarded as breaking her marriage vow to Christ. She would have been better never to have taken the vow.

What complicated this matter very much was the social background of the times. It was next to impossible for a single or a widowed woman to earn her living honestly. There was practically no trade or profession open to her. The result was inevitable; she was almost driven to prostitution in order to live. The Christian woman, therefore, had either to marry or to dedicate her life completely to the service of the Church; there was no halfway house.

In any event the perils of idleness remain the same in any age. There was the danger of becoming restless; because a woman had not enough to do, she might become one of those creatures who drift from house to house in an empty social round. It was almost inevitable that such a woman would become a gossip; because she had nothing important to talk about, she would tend to talk scandal, repeating tales from house to house, each time with a little more embroidery and a little more malice. Such a woman ran the risk of becoming a busybody; because she had nothing of her own to take up her attention, she would be very apt to be over-interested and over-interfering in the affairs of others.

It was true then, as it is true now, that "Satan finds some mischief still for idle hands to do." The full life is always the safe life, and the empty life is always the life in peril.

So the advice is that these younger women should marry and engage upon the greatest task of all, rearing a family and making a home. Here we have another example of one of the main thoughts of the Pastoral Epistles. They are always concerned with how the Christian appears to the outside world. Does he give opportunity to criticize the Church or reason to admire it? It is always true that "the greatest handicap the Church has is the unsatisfactory lives of professing Christians" and equally true that the greatest argument for Christianity is a genuinely Christian life.