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Paul's concern for widows didn't stop at making sure they had enough to live on (1 Timothy 5:3-8). He also wanted those capable of serving engaged in constructive ministry in and for the church.
This seems to be the idea behind the "list of widows" mentioned in verses 9 and 11 of 1Timothy 5. According to John Stott, this "list" refers to a register of widows able to serve in a recognized way in the church. "Paul's references to a register, and to conditions for registration," Stott writes, "certainly suggest the beginnings of a defined group" (p. 132). Later records indicate that a definite order of widows did emerge in the early church. By the end of the second century Tertullian can speak of an order of widows who "gave themselves to prayer, nursed the sick, cared for the orphans, visited Christians in prison, evangelized pagan women, and taught female converts in preparation for their baptism" (Stott, pp. 132-33).
Clearly, widowed women were not to be added lightly to this list. Paul encourages younger women to remarry so as not to be tempted to be "idlers, gossips and busybodies" (vv. 11-15). And among those who were older, he says that only those who had lived productive and upright lives (v. 10) could be considered for inclusion. He stipulates that it is only if a widow "is over sixty, has been faithful to her husband, and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds" that she can be added to the list (vv. 9-10). "Such an experience of humble, unselfish and costly service," writes Stott, "would qualify a registered widow to undertake similar ministries as an accredited church worker. It would also necessitate a decision to remain unmarried, indeed to take a 'pledge' to this effect, so as to be fully available for service" (p. 133).
John Stott sees two important principles of social welfare in the way in which widows were (are) to be treated in the church. The first is the principle of discrimination. "There was to be no general handout to all widows," he writes, "irrespective of their circumstances. Widowhood was not in itself a qualification for support by the church. No, the church's welfare provisions are to be limited to those in genuine need. If there are any alternative means of support, they should be used. In particular, the first call is on the widow's family. The church's sense of social responsibility is not to encourage irresponsibility in others. And government welfare programmes should supplement but not replace either individual or family obligations" (p. 135).
Then secondly, Stott refers to the principle of dignity. Widows were not to be treated as "unusable" nor encouraged to rely on handouts without giving anything by way of return. On the contrary, those who were able were to be encouraged to serve other people. "Widows (together with others in similar circumstances like single mothers, abused and divorced women) should have the opportunity both to receive according to their need and to give according to their ability, that is, both to be served and to serve," Stott comments. "Christian relief should never demean its beneficiaries, but rather increase their sense of dignity" (p. 135).
These guidelines are helpful. Church leaders, while encouraging generosity, also need to help people to give in ways that meet real needs and promote personal dignity.