Survey
of the Letters of Paul: 1 Timothy 5:08
But if any provide not for his own, and specially for those of his own house, he
hath denied the faith, and is worse than an infidel.
Let us read the first 8 verses of the chapter:
1 Rebuke not an elder, but intreat him as a father; and the
younger men as brethren;
2 The elder women as mothers; the younger as sisters, with
all purity.
3 Honour widows that are widows indeed.
4 But if any widow have children or nephews, let them learn
first to shew piety at home, and to requite their parents:
for that is good and acceptable before God.
5 Now she that is a widow indeed, and desolate, trusteth in
God, and continueth in supplications and prayers night and
day.
6 But she that liveth in pleasure is dead while she liveth.
7 And these things give in charge, that they may be
blameless.
8 But if any provide not for his own, and specially for
those of his own house, he hath denied the faith, and is
worse than an infidel.
CHURCH AND FAMILY DUTY
Honour widows who are genuinely in a widow’s destitute
position. But if any widow has children or grandchildren,
let such children learn to begin by discharging the duties
of religion in their own homes; and let them learn to give a
return for all that their parents have done for them; for
this is the kind of conduct that meets with God’s approval.
Now she who is genuinely in the position of a widow, and who
is left all alone, has set her hope on God, and night and
day she devotes herself to petitions and prayers. But she
who lives with voluptuous wantonness is dead even though she
is still alive. Pass on these instructions that they may be
irreproachable. If anyone fails to provide for his own
people, and especially for the members of his own family, he
has denied the faith and is worse than an unbeliever.
THE Christian Church inherited a fine tradition of charity
to those in need. No nation has ever cared more for the
needy and the elderly than the Jews. Advice is now given for
the care of widows. There may well have been two classes of
women here. There were certainly widows who had become
widows in the normal way by the death of their husbands. But
it was not uncommon in the Gentile world, in certain places,
for a man to have more than one wife. When a man became a
Christian, he could not go on being a polygamist, and
therefore he had to choose which wife he was going to live
with. That meant that some wives had to be sent away, and
they were clearly in a very unfortunate position. It may be
that such women as these were also considered to be widows
and were given the support of the Church. Jewish law laid it
down that at the time of his marriage a man ought to make
provision for his wife, should she become a widow. The very
first office-bearers whom the Christian Church appointed had
this duty of caring fairly for the widows (Acts 6:1).
Ignatius lays it down: ‘Let not widows be neglected. After
the Lord be thou their guardian.’ The Apostolic
Constitutions direct the bishop: ‘O bishop, be mindful of
the needy, both reaching out thy helping hand and making
provision for them as the steward of God, distributing the
offerings seasonably to every one of them, to the widows,
the orphans, the friendless, and those tried with
affliction.’ The same book has an interesting and kindly
instruction: ‘If anyone receives any service to carry to a
widow or poor woman . . . let him give it the same day.’ As
the proverb has it, ‘He gives twice who gives quickly’ – and
the Church was concerned that those in poverty should not
have to remain in need while one of its servants delayed.
It is to be noted that the Church did not propose to assume
responsibility for older people whose children were alive
and well able to support them. The ancient world was very
definite that it was the duty of children to support elderly
parents; and, as E. K. Simpson has pointed out in his
commentary, ‘A religious profession which falls below the
standard of duty recognized by the world is a wretched
fraud.’ The Church would never have agreed that its charity
should become an excuse for children to evade their
responsibility.
The New Testament ethical writers were certain that support
of parents was an essential part of Christian duty. It is
something to be remembered. We live in a time when even the
most sacred duties are pushed on to the state and when we
expect, in so many cases, public charity to do what private
piety ought to do. As the Pastorals see it, help given to a
parent is two things. First, it is an honouring of the
recipient. It is the only way in which children can
demonstrate the esteem that they feel. Second, it is an
admission of the claims of love. It is repaying love
received in time of need with love given in time of need;
and only with love can love be repaid.
There remains one thing left to say, and to leave it unsaid
would be unfair. This passage goes on to lay down certain of
the qualities of the people whom the Church is called upon
to support. What is true of the Church is true within the
family. If a person is to be supported, that person must be
supportable. If a parent is taken into the home of a son or
daughter and then by inconsiderate conduct causes nothing
but trouble, another situation arises. There is a double
duty here – the duty of the child to support the parent, and
the duty of the parent to behave in such a way that that
support is possible within the structure of the home.
~this text from the Barclay Commentary
Now to the commentaries...
The verse is in four parts:
1] But if any provide not for his own.
2] And specially for those of his own house.
3] He hath denied the faith.
4] And is worse than an infidel.
1] But if any provide not for his own.
But if any provide not for his own - His own people or
relatives. ~Adam Clarke
But if any
provide not for his own - Not only for his wife and children, but for his
parents, when grown old, and cannot help themselves: ~John Gill
But if any provide not for his own - The apostle was speaking 1 Timothy 5:4
particularly of the duty of children toward a widowed mother.
1 Timothy 5:4
But if any widow have children or nephews, let them learn first to shew piety at
home, and to requite their parents: for that is good and acceptable before God.
In enforcing that duty, he gives the subject, as he often does in similar cases,
a general direction, and says that all ought to provide for those who were
dependent on them, and that if they did not do this, they had a less impressive
sense of the obligations of duty than even the pagan had. On the duty here
referred to, compare Romans 12:17 note; 2 Corinthians 8:21 note. The meaning is,
that the person referred to is to think beforehand (προνοεἶ pronoei) of the
probable needs of his own family, and make arrangements to meet them. God thus
provides for our needs; that is, he sees beforehand what we shall need, and
makes arrangements for those needs by long preparation. The food that we eat,
and the raiment that we wear, he foresaw that we should need, and the
arrangement for the supply was made years since, and to meet these needs he has
been carrying forward the plans of his providence in the seasons; in the growth
of animals; in the formation of fruit; in the bountiful harvest. So, according
to our measure, we are to anticipate what will be the probable needs of our
families, and to make arrangements to meet them. The words “his own,” refer to
those who are naturally dependent on him, whether living in his own immediate
family or not. There may be many distant relatives naturally dependent on our
aid, besides those who live in our own house. ~Barnes Notes
Quoted verses:
Romans 12:17
Recompense to no man evil for evil. Provide things honest in the sight of all
men.
Here is the commentary on this verse:
|
Recompense - Render, give, or return; see the note at Matthew 5:39. This
is probably one of the most difficult precepts of Christianity; but the
law of Christ on the subject is unyielding. It is a solemn demand made
on all his followers, and it “must” be obeyed. |
Here is the commentary on 2 Corinthians 8:21
|
Providing for honest things - The expression used here occurs in Romans
12:17 [quoted above]; see the note on that place. In that place,
however, it refers to the manner in which we are to treat those who
injure us; here it refers to the right way of using property; and it
seems to have been a kind of maxim by which Paul regulated his life, a
“vade mecum” that was applicable to everything. The sentiment is, that
we are to see to it beforehand that all our conduct shall be comely or
honest. The word rendered “providing for” (προνωύμενοι pronōumenoi)
means foreseeing, or perceiving beforehand; and the idea is, that we are
to make it a matter of previous calculation, a settled plan, a thing
that is to be attended to of set design. In the middle voice, the form
in which it occurs here, it means to provide for in one’s own behalf; to
apply oneself to anything; to practice diligently - Robinson. The word
rendered “things honest” (καλὰ kala) means properly beautiful, or
comely. |
2] And
specially for those of his own house.
Those of his own house - That is, his own family, or a poor widow or relative
that lives under his roof. ~Adam Clarke
And specially for those of his own house - Margin, “kindred.” The word “house,”
or “household,” better expresses the sense than the word “kindred.” The meaning
is, those who live in his own family. They would naturally have higher claims on
him than those who did not. They would commonly be his nearer relatives, and the
fact, from whatever cause, that they constituted his own family, would lay the
foundation for a strong claim upon him. He who neglected his own immediate
family would be more guilty than he who neglected a more remote relative.
~Barnes Notes
And specially for those of his own house - that is, who are of the same
household of faith with him; see Galatians 6:10, and so the Syriac version
renders it, "and especially those who are the children of the house of faith";
for though the tie of nature obliges him to take care of them, yet that of grace
makes the obligation still more strong and binding; and he must act both the
inhuman and the unchristian part, that does not take care of his pious parents:
wherefore it follows, ~John Gill
Quoted verse:
Galatians 6:10
As we have therefore opportunity, let us do good unto all men, especially unto
them who are of the household of faith.
3] He hath denied the faith.
Hath denied the faith - The Christian religion, which strongly inculcates [teaches
frequently] love and benevolence to all mankind. ~Adam Clarke
he hath
denied the faith - the doctrine of faith, though not in words, yet in works; and
is to be considered in the same light, and to be dealt with as an apostate from
the Christian religion. ~John Gill
He hath denied the faith - By his conduct, perhaps, not openly. He may be still
a professor of religion and do this; but he will show that he is imbued with
none of the spirit of religion, and is a stranger to its real nature. The
meaning is, that he would, by such an act, have practically renounced
Christianity, since it enjoins this duty on all. We may hence learn that it is
possible to deny the faith by conduct as well as by words; and that a neglect of
doing our duty is as real a denial of Christianity as it would be openly to
renounce it. Peter denied his Lord in one way, and thousands do the same thing
in another. He did it in words; they by neglecting their duty to their families,
or their duty in their closets, or their duty in attempting to send salvation to
their fellow-men [spreading the gospel], or by an openly irreligious
life. A neglect of any duty is so far a denial of the faith. ~Barnes Notes
4] And is worse than an infidel.
Is worse than an infidel - For what are called the dictates of nature lead men
to feel for and provide for their own families. Heathen writers are full of
maxims of this kind; Tacitus says: Liberos cuique ac propinquos Natura
carissimos esse voluit. “Nature dictates that to every one his own children and
relatives should be most dear.” And Cicero, in Epist. ad Caption: Suos quisque
debet tueri. “Every man should take care of his own family.” ~Adam Clarke
And is worse than an infidel - for the very Heathens are taught and directed by
the light of nature to take care of their poor and aged parents. ~John Gill
And is worse than an infidel - The word here does not mean an infidel,
technically so called, or one who openly professes to disbelieve Christianity,
but anyone who does not believe; that is, anyone who is not a sincere Christian.
The word, therefore, would include the pagan, and it is to them, doubtless, that
the apostle particularly refers. They acknowledged the obligation to provide for
their relatives. This was one of the great laws of nature written on their
hearts, and a law which they felt bound to obey. Few things were inculcated more
constantly by pagan moralists than this duty. Gelgacus, in Tacitus, says,
“Nature dictates that to every one, his own children and relatives should be
most dear.” Cicero says, “Every man should take care of his own family “ The
doctrine here is:
(1) that a Christian ought not to be inferior to an unbeliever in respect to any
virtue;
(2) that in all that constitutes true virtue he ought to surpass him;
(3) that the duties which are taught by nature ought to be regarded as the more
sacred and obligatory from the fact that God has given us a better religion;
and,
(4) that a Christian ought never to give occasion to an enemy of the gospel to
point to a man of the world and say, “there is one who surpasses you in any
virtue.” ~Barnes Notes
I want end with a couple of quotes regarding care for the family.
"Too often we underestimate the power of a touch, a smile, a kind word, a
listening ear, an honest compliment, or the smallest act of caring, all of which
have the potential to turn a life around."
"Never believe that a few caring people can't change the world. For, indeed,
that's all who ever have."
"My guiding principles in life are to be honest, genuine, thoughtful and
caring." ~Prince William
"Live so that when your children think of fairness, caring, and integrity, they
think of you."