Social Aspects

Timothy I - Expositional Study
SOCIAL ASPECTS

Scripture Reading: 1 Timothy 5:1-16 - 6:2 (KJV)

Introduction
Christianity is essentially a personal thing. It comes to individuals, who, to adapt the old prophet, are "gathered one by one". However, individual, newborn Christians soon realize that their faithfulness has social implications, regarding their homes, their fellow Christians, their work, and their world at large. "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world" (James 1:27). Not only is this an obligation to "himself", but also to the needy. The book of Romans deals in practical fashion with the duties of Christians ("the surrendered ones") toward others. The book of Ephesians shows us the ideal home exhibition, the proper Christian relationship between husband and wife, parents and children, masters and servants. It seems clear, there is no question that in the mind of the Holy Spirit the social aspects of Christianity are of fundamental importance. In his letters to Timothy, Paul works all this out in terms of the particular necessities of Timothy, guiding him accordingly.

Indicated in verses 1-2 is how to treat spiritual members of the family. The word, "family" is used often in the New Testament describing members of the church of our Lord. This group is named under different titles, such as soldiers in the army, limbs in the body, competitors in the race, branches in the vine, and the most frequent is members of the family. Every Christian is a child of the Father and consequently intimately related to all His other children. This fact should govern our behavior toward all our brothers in Christ. Does it? Here, then, are the rules. First, the old men of the family are to be treated as fathers. They are not to be dealt with as the younger members. If they have a fault, do not "rebuke" them, rather "intreat" them to do better. Second, the young men of the family are to be treated as brothers. Their leaders are not to put on "airs" of superiority, but let their character be superior and their behavior brotherly. Third, the old women of the family are to be treated as mothers, giving them the esteem and affection they are due and all the help needed materially. Fourth, the young women of the family are to be treated as sisters, guarded from unchaste thoughts and unholy attention. Our attention is now turned to John's similar delineation of the varying status of members of the family of God (1 John 2:12-14) as "little children" (those just baptized, born again), "young men" (those who are strong, virile, and adventurous in the faith), "fathers" (those who have longer knowledge of God, who have begotten sons in the Gospel, as Paul had begotten Timothy, "my own son", 1 Tim. 1:2), "my dearly beloved son" (2 Tim. 1:2). Let us seek to be up to standard at each stage of our growth, which is what "perfect" means (Matt. 5:48). Let us treat other members of God's spiritual family in this becoming way.

The focus in verses 3:8 and 16 is how to help suffering members of the family. These verses are concerned with those who are described as "widows indeed". In the early days of Christianity many Christians were poor. Therefore, it was not uncommon for a woman to lose her husband and his earnings. Her own family, plus the family of God, would rally around her making sure she was adequately cared for. Consider the widow's family responsibility (v. 4), "children or nephews...[are] to requite their parents: for that is good and acceptable before God." It is sad today to see children turning away, often resentfully, from their responsibility to care for aged parents. It is an ungracious and ungrateful attitude, especially considering how much most parents have done for their children from birth and throughout the intervening years. How grievous such neglect is in God's eyes, "if any provide not for his own...he hath denied the faith". God has told us to do this, yet some of us still refuse; "and is worse than an infidel". Infidels do not know any better, but the Christian sins against the light. For this reason, sin is always worse in a Christian than a non-believer. Paul reminds youth of the promise-bearing section of the old, universal, moral law, "Honour thy father and mother; which is the first commandment with promise" (Eph. 6:2). God gives a special blessing to those who care for old people. We have seen that fulfilled over and over. On the whole, the duty was honorably observed in Old Israel, but even there we find exceptions, as stated by the Lord, "Moses said, Honour thy father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother" (Mark 7:10-12) – an insufferable evasion of plain, God-ordered, duty, allowed, perhaps even encouraged, by the scribes and Pharisees. To illustrate: a man of means balks at providing for his parents. He puts aside his money, his wealth, as a gift (Corban) at the time of his death for the Temple. The purpose is to excuse himself from an obligation to his parents. After the money had been set aside as a gift (Corban) to the Temple, the parents cannot benefit by his money because it had been set aside for the Temple. Therefore, the man was released from his duty. Incidentally, nothing prevented him from using his money during his lifetime. But his parents must go without. What a sad situation, and how indignant our Lord was. Timothy, as well as preachers today, must constantly teach Christians God's will in this matter of social obligation, always praying that duty is not evaded. It is a sad reflection on human nature that God felt the need to put such stress and emphasis on this matter.

Consider now the churches' responsibility for widows indeed, both the bereaved and bereft – they are poor. What a person is, not what he has – this is the proper gauge of honor or dishonor – and these desolate women are to be esteemed as proud, not pauper, ladies. Let it not be forgotten that each belongs to the aristocracy of grace, for she "trusteth in God, and continueth in supplications and prayers night and day" (v. 5), i.e., an attitude ever toward God; an appetite always for things of God. So different from those who "liveth in pleasure", not realizing that so far as satisfaction is concerned, her life is completely dead. To have pleasure in life is a legitimate and healthy thing. But to live for pleasure is both unworthy and unhealthy. The difference between Christians is largely a matter of appetite, either being satisfied with the things of God or seeking after worldly things. Here lies the distinction between a first-class Christian and a third. There is no doubt to which class these troubled women belonged. By the way, God has never guaranteed that a Christian, even a first-class one, will be immune from the "ills that flesh is heir to". But, He has promised His presence and help. From the oft-quoted Romans 8:28, we draw the conclusion that, so far as Christians are concerned, if we implicitly trust God's loving hand, though things may hurt, they will never harm. While "widows" are, basically, the responsibility of relatives, "let...the church be charged, that it...relieve them that are widows indeed" (v. 16). These have no one to look after them, but they are in the family, so the onus of their maintenance rests with the church. They are suffering members, therefore, "all the members suffer with" (1 Cor. 12:26) them, entering into their trials and needs, seeking to "relieve" them.

Contained in our present passage is a principle applying to Christian life in general, "learn first to shew [declare] piety at home" (v. 4). This is the Scriptural way of saying, "charity begins at home". In its wider application, it teaches that all Christian life, virtue, and testimony should begin "at home". Exercise 1 or the ABCs in the curriculum of the school of Christ is "learn first". Some today have by-passed this lesson, for the home seems to be the last place where the Christian spirit and behavior are seen. We are too often lambs in the church, boors at home. It was much different with those first followers of our Lord. When Legion was cured and converted, he wanted to go overseas at once with the Master to bear witness of His wondrous work. A splendid idea, but the Lord had other plans: "Go home to thy friends, and tell them how great things the Lord hath done for thee" (Mark 5:19); "Return to thine own house, and shew [declare] how great things God hath done unto thee" (Luke 8:39). Mark and Luke record each one of the two things that the Savior commanded – "shew [declare]" the change, and "tell" how it happened, first "at home". It was "at home" where they had suffered most from his ill conduct, so they should be the first to see and appreciate the transformation and to hear of Jesus Christ, the Great Transformer. Serve the Lord: in the mission-field? Yes; in the slums of a great city? Yes; as a preacher or teacher of the Word? Yes; but, "learn first to shew [declare] piety at home".

In 1 Tim. 5:9-15 we learn how to choose special members of the family. Evidently, in the early church widows were a select group, a special order, if you please, recruited for special spiritual service. When a woman loses a loving husband, becoming a widow, she often feels that the bottom has dropped out of life. Her loved one is gone and she might as well go, too. Life is no longer worth living. However, to a Christian widow in the early church, it would come as a glad surprise to learn that henceforth her life need not be useless. Upon fulfilling the conditions, she could become a member of this special group, devoting herself to a special ministry – her remaining years being not only pleasurable to herself, but profitable to others. How happily and hopefully she no doubt took up life again, spending it for God doing good. Why in the church of our Lord do we not take advantage of this select and special group today? Timothy was certainly aware of God's special order of widows and was, no doubt, grateful to have Paul's guidance regarding it.

Consider now those to be admitted. They are not to "be taken into the number" (v. 9), that is, not to be enrolled as a member, under sixty years of age – that would normally ensure that the women would have a wide experience of human life, as well as a fair judgment of the need and personality of any who might apply for help. Beyond this, it appears that high qualifications were demanded of widows in the select group – the special order. They must have a good report covering a fivefold activity in Christian social service:

(a) "If she have brought up children" – the successful rearing of children is an exacting occupation, a great test of: ability, good sense, moral character, sound discipline, and warm love.
(b) "If she have lodged strangers" – the practice of Christian hospitality requires a certain good-heartedness and quiet management in order to cope with unexpected arrivals needing lodging.
(c) "If she have washed the saints' feet" – a service for others that no ordinary person would willingly undertake, but which Jesus did specifically as an example to His disciples (John 13:15). It is a work emanating only from great humility and a high sense of discipleship.
(d) "If she have relieved the afflicted" – it was not a very sympathetic age and suffering abounded, so that if any heart heat for another's ills it had plenty of chances to offer relief. Hearts could pass stonily by at the sight of deep distress (as in Luke 10:31-32); but, these widows were, like their Savior, drawn by the needs of the afflicted. Even if they could not do much, they still did what they could.
(e) "If she have diligently followed every good work" – such is the summing up of this select group, this special order. "Good works" are always the test of healthy faith (Eph. 2; James 2:17). By their works, these ladies had shown the livingness of their faith. Paul said, "they which have believed in God...be careful to maintain good works" (Tit. 3:8). Yes, to be a part of this select group, this special order, required qualities of life and character of an unusually high degree. Today, we would do well to bring this teaching in God's word back into the church of our lord.

Now we briefly consider those not to be admitted (vv. 11-15). If you think the conditions of inclusion were stringent, consider the rules of exclusion. Paul leaves Timothy in no doubt as to the sort of person unsuitable for this group. The "younger widows", the under-sixties, "refuse" (v. 11). In their first emotion of grief, such may wish to dedicate their lives to this service. But, later their desire for Christ's service may cool down and they may "wax wanton", with sexual desire, desiring to marry again, receiving condemnation for having "cast off their first faith", broken their first pledge. This is the danger of admitting into the group younger, untried and unstable widows. Also, the restlessness of such may lead them to spend their energies idling away their time, gossiping and slandering (v. 13). The best thing for them would be to marry again, settle down and bear children, taking care of a home. Enough harm has been done already, for there has been given "occasion to the adversary to speak reproachfully, for some are already turned aside after Satan" (vv. 14-15), who is only too anxious to lure Christians "after" himself and "against" Christ (v. 11). Another consideration calls for our attention before passing from our main subject of the social aspects of Christianity.

Regarding how to guide serving members of the family we go to 1 Tim. 6:1-2. These "servants" were, as the original word indicates, slaves. It is interesting to note that the institution of slavery is taken for granted. The rights or wrongs of the matter are not argued anywhere in the New Testament. Our Lord did not condemn or abolish it – not then, though He has done so since. There is a right time for things, and a right method. While on earth, the Master judged that the moment was not right. Surely, the Lord was not happy with the violent, revolutionary campaign in this country, as the way to end this deep-seated practice. The gradual permeation of the spirit of Christ in the hearts of men would certainly have been and still is His way of doing it, thus bringing about a desirable change of outlook of this abhorrent evil, but man has always gone his own way into destruction – example, the Civil War. To the writer and reader of 1 Timothy, slavery was an old, established and familiar thing. Through the preaching of the Gospel, slaves did become Christians.

There are two kinds of slaves. First, Christian slaves of non-Christians – these were to "count their own masters worthy of all honour". This is to say, rendering them full obedience. Our Lord said, "No man can serve two masters" (Matt. 6:24) – but surely he can. A gardener can work at three or more houses a week, thus serving three or more masters. Yes, in our English sense of the word; but, in Greek the word is much stronger, "No man can be a slave to two masters", and that is patently true. A slave was the exclusive property of his owner, completely subservient to his orders, without any limit or appeal. Now, Paul says, the Christian slave was to be particularly careful to render his master faithful and good service, "that the Name of God, and His doctrine, be not blasphemed". If he is slack, insubordinate, careless, or unsatisfactory in any way, his unbelieving master would surely blame the church. Today, this is true of a Christian working in any serving capacity, working under a master's eye, an eye all the more critical if the master is an unbeliever, for he will usually be watching for any reason to hold a Christian in disrepute. Christian young men and women, serving in an office, a factory, any work-place, bear an especially big responsibility. We must constantly be on guard, lest we bring dishonor on our Supreme Master's name by serving our earthly master poorly. While his boss was on lunch break, a young Christian worker was tempted by other employees to steal some items from the plant. The Christian was told, "Come on, your boss is not here." To which the young Christian replied, "My Boss is always here".

The second aspect is introduced here is the case of Christian slaves of fellow-Christians – these should "not despise them because they are brethren", should not take advantage or claim indulgence because they are as much a Christian as their master. Rather, they should make a point of giving even better service because they both share in the title of "faithful and beloved" in the Lord, being fellow-partakers in that benefit, that boon, that blessing. Not the less are they their master's slaves, because they are both the Master's slaves. How suggestive is Paul's dealing with the converted runaway slave, Onesimus, whom he sends back to his master, another convert of Paul's, to be "now profitable" (Phil. 11), as a slave, and, as now a Christian, a "brother beloved" (v. 16). Through fear of legitimate punishment, will Onesimus fail to deliver the letter at his master's residence at Colossae, will he run away again? Paul may have considered this, arranging for him to travel with Tychicus who carried the Epistle to the Colossians, and who, perhaps, may have had private instructions to escort Onesimus all the way, in case he should need support and encouragement.

Conclusion
How Paul rejoiced in regarding himself as "the servant [bond-slave] of Jesus Christ" (Rom. 1:1) – he gloried in being bound hand and foot to such a Master. He sought no greater distinction than to bear in his body "the marks" (Gal. 6:17) of the slave-branding of his Lord. As a slave, he had no will of his own, adopting words primarily referring to his Lord, he says, "I come to do Thy will" (Heb. 10:9; Ps. 40: 7-8). Paul had no belongings of his own. All that he had was at his Master's disposal and use. He had no program of his own. He desired only to know his Master's plan, to carry out His will. He had no cares of his own. The slave-owner assumes all responsibility for the protection and provision of his servant, his food, clothes, health, and shelter were all taken care of by him, and by Him. Paul had no supplies of his own. All he needed for the performance of his duties was provided; "who goeth a warfare at his own charges?" (1 Cor. 9:7). No slave produces his wherewithal, but "ye always having all sufficiency in all things, may abound to every good work" (2 Cor. 9:8). All is within the Master's province. As slave's to Him our dual onus is to trust and obey.