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Chapter five introduces a new theme in Paul's first letter to Timothy. Having reminded Timothy of the need to preserve true doctrine, given him instructions for the orderly conduct of corporate worship, supplied detailed requirements for those to be appointed deacons and elders, and encouraged his young assistant to prove himself a faithful minister of Christ, Paul now turns to the subject of social responsibilities. Both Timothy himself and the churches he oversees are to fulfil practical and social responsibilities to different groups of people. This applies particularly to dependent widows.
The church's social responsibility - especially to those of is own number - has not always held a high place on its list of concerns. More often than not the immediately spiritual interests of the church and its evangelistic obligations to the world have dominated the attention of church leaders and received the lion's share of church finances. And this is how it should be. But at the same time, the practical needs of church members and the plight of the poor and needy in society ought not be forgotten. Paul goes so far as to say a church that neglects its widows denies the faith (1 Timothy 5:8). James similarly identifies pure and faultless religion as that which cares for widows and orphans (James 1:27).
In doing so, Paul and James are reflecting an emphasis found throughout the Bible. John Stott alludes to this when he writes, concerning the care of widows, "Throughout the Bible, justice and love are demanded for them. God is described as a 'father to the fatherless' and 'a defender of widows'; and it is written of him that 'he defends the cause of the fatherless and the widow'. Because this is the kind of God he is, his people are to be the same" (p. 128). In Old Testament times farmers were required to make provisions for widows, orphans, and homeless aliens through their tithes, and magistrates who abused and oppressed the helpless were forthrightly condemned. Failure at these points was the subject of recurring complaint by the prophets.
The New Testament shows the same pattern. Our Lord Jesus was consistently compassionate toward widows, raising to life one widow's son and commending the generosity of another. At the same time "he warned his disciples against the scribes who 'devoured widow's houses' while at the same time they were ostentatiously religious" (p. 129). The early church followed his example, sharing personal wealth and setting aside a special group of men to supervise the daily distribution of food to meet the needs of widows in Jerusalem (Acts 2:44; 6:1-7).
Down through the centuries, local churches, religious orders and agencies, and missionary movements have cared for the practical needs of the underprivileged. Some of our modern mega-churches have also recaptured the biblical vision to care for the poor and needy of their communities. Bill Hybels speaks of special initiatives at Willow Creek Community Church aimed at sensitizing the affluent to the needs of the poor both inside and outside the church. "There's a food pantry and help for the homeless," he writes, "there's a Benevolent Board to distribute financial assistance; there are volunteers building homes for the poor and working on projects in Chicago's inner city. An there's a ministry of auto mechanics who decided on their own to get together twice a week and repair the cars of single moms for free" (Rediscovering Church, Lynne and Bill Hybels, p. 162).
All this goes to show that social needs and social relationships form a vital component of the life of a healthy church. And church leaders must take note of that and include it in their planning, thinking, giving and praying.