*Minor differences ignored. Grouped by changes, with first version listed as example.
Having condemnation, because they have renounced their first faith. "To have condemnation," is interpreted by some as signifying "to deserve reproof." But I take it to be a statement of greater severity, that Paul terrifies them by the damnation of eternal death; as if he reproved them by saying that that excellent order, which ought rather to have united them to Christ, was the very ground of their condemnation. And the reason is added, that they entirely "revolt from the faith" of baptism and from Christianity. I am aware that there are some who interpret it differently; that is, that they break the pledge which they gave to the Church by marrying, having formerly promised that they would live unmarried till death. This is exceedingly absurd. Besides, why should he call it their first faith? Accordingly, Paul rises to greater vehemence against them, and magnifies the enormity of the offense, by saying that not only would they bring disgrace on Christ and his Church by departing from the condition to which they had agreed, but they likewise broke their "first faith" by wicked revolt. Thus it usually happens, that he who has once transgressed the bounds of modesty gives himself up to all impudence. It grieved him that the levity of those women was a reproach to the godly, and that their lustfulness was reproved, or, at least, was liable to reproof. This led them to proceed to greater and greater degrees of licentiousness, till they renounced Christianity. That amplification is exceedingly appropriate; for is there anything more absurd than that they should, through a wish to promote the advantage of persons, open the door to the denial of Christ? The attempt of the Papists to support, by means of this passage, a vow of perpetual celibacy, is absurd. Granting that it was customary to exact from the widows an engagement in express terms, still they would gain nothing by this admission. First, we must consider the end. The reason why widows formerly promised to remain unmarried, was not that they might lead a holier life than in a state of marriage, but because they could not, at the same time, be devoted to husbands and to the Church; but in Popery, they make a vow of continence, as if it were a virtue acceptable to God on its own account. Secondly, in that age they renounced the liberty of marrying at the time when they ceased to be marriageable; for they must have been, at least, sixty years old, and, by being satisfied with being once married, must have already given a proof of their chastity. But now, vows are made among the Papists to renounce marriage, either before the time, or in the midst of time ardor of youthful years. Now we disapprove of the tyrannical law about celibacy, chiefly for two reasons. First, they pretend that it is meritorious worship before God; and secondly, by rashness in vowing, they plunge souls into destruction. Neither of these was to be found in the ancient institution. They did not make a direct vow of continence, as if the married life were less acceptable to God, but only, so far as it was rendered necessary by the office to which they were elected, they promised to keep from the tie of marriage for their whole life; nor did they deprive themselves of the liberty of marrying, till the time when, though they had been ever so free, it was foolish and unreasonable for them to marry. In short, those widows differed as much from the nuns, as Anna the prophetess from Claude the Vestal. [1]
1 - "A Rome on appeloit Vestales les vierges consacrees a une deesse nommee Vesta (comme qui diroit aujourd'huy les nonnains de saincte Claire) et ceste Claude en estoit une qui a este fort renomnmee." -- "At Rome they gave the name of Vestals to virgins consecrated to a goddess called Vesta, (as if we should say, at the present day, the nuns of St. Claire) and that Clauda was one of them that was highly celebrated."
Having damnation - Or, rather, having "condemnation;" or incurring guilt. This does not mean of necessity that they would lose their souls; see the phrase explained in the notes on 1-Corinthians 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself (compare notes on 1-Timothy 5:14), or that they would be absolutely prohibited from it, but that injury would be done if they were admitted among those who were "widows indeed" - who were supported by the church, and who were entrusted with a certain degree of care over the more youthful females - and then should leave that situation. It might give occasion for scandal it might break in upon the arrangements; it would show that there was a relaxing of the faith, and of the deadness to the world, which they were supposed to have; and it was better that they should be married 1-Timothy 5:14, without having been thus admitted.
Because they have cast off their first faith - This does not mean that they would lose all their religion, or wholly fall away, but that this would show that they had not the strong faith, the deadness to the world, the simple dependence on God 1-Timothy 5:5, and the desire which they had to be weaned from worldly cares and influences, which they once had. When they became widows, all their earthly hopes seemed to be blasted. They were then dead to the world, and felt their sole dependence on God. But if, under the influence of these strong emotions, they were admitted to the "class of widows" in the church, there was no certainty that they would continue in this state of mind. Time would do much to modify their grief. There would be a reviving love of the world, and under the influence of this they would be disposed to enter again into the marriage relation, and thus show that they had not the strong and simple faith which they had when the blow which made them widows fell heavily upon then.
Having damnation - In the sense in which we use this word I am satisfied the apostle never intended it. It is likely that he refers here to some promise or engagement which they made when taken on the list already mentioned, and now they have the guilt of having violated that promise; this is the κριμα, or condemnation, of which the apostle speaks.
They have cast off their first faith - By pledging their fidelity to a husband they have cast off their fidelity to Christ, as a married life and their previous engagement are incompatible. Dr. Macknight translates these two verses thus: But the younger widows reject, for when they cannot endure Christ's rein, they will marry; incurring condemnation, because they have put away their first fidelity.
And withal they learn to be idle,.... Being at ease, and without labour, living at the expense of the church: "wandering about from house to house"; having nothing else to do: such an one is what the Jews (z) call , "the gadding widow"; who, as the gloss says,
"goes about and visits her neighbours continually; and these are they that corrupt the world.''
Of this sort of women must the Jews be understood, when they say (a), it is one of the properties of them to be "going out", or gadding abroad, as Dinah did; and that it is another to be "talkative", which agrees with what follows:
and not only idle, but tattlers also; full of talk, who have always some news to tell, or report to make of the affairs of this, or the other person, or family:
and busy bodies; in the matters of other persons, which do not concern them:
speaking things which they ought not; which either are not true, and, if they are, are not to be spoken of, and carried from place to place: this is a very great inconvenience, the apostle observes, arising from the admission of such young widows to be relieved and maintained at the church's charge.
(z) T. Bab. Sota, fol. 22. 1. (a) Bereshit Rabba, sect. 45. fol. 40. 3.
Having--Bringing on themselves, and so having to bear as a burden (Galatians 5:10) judgment from God (compare 1-Timothy 3:6), weighing like a load on them.
cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of 1-Timothy 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (1-Corinthians 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on 1-Timothy 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 1-Corinthians 7:32, 1-Corinthians 7:34).
They have rejected their first faith - Have deserted their trust in God, and have acted contrary to the first conviction, namely, that wholly to devote themselves to his service was the most excellent way. When we first receive power to believe, does not the Spirit of God generally point out what are the most excellent things; and at the same time, give us an holy resolution to walk in the highest degree of Christian severity? And how unwise are we ever to sink into anything below it!
*More commentary available at chapter level.