1 Timothy 5:8 Kommentar

Here the apostle, I. Directs Timothy how to reprove (Ti1 5:1, Ti1 5:2). II. Adverts to widows, both elder and younger (Ti1 5:3-16). III. To elders (Ti1 5:17-19). IV. Treats of public reproof (Ti1 5:20). V. Gives a solemn charge concerning ordination (Ti1 5:21, Ti1 5:22). VI. Refers to his health (Ti1 5:23), and states men's sins to be very different in their effects (Ti1 5:24, Ti1 5:25).

INTRODUCTION TO 1 TIMOTHY 5 In this chapter the apostle lays down rules about the manner of rebuking persons, suitable to their several ages; gives directions concerning widows, both old and young; and instructs Timothy how to behave towards elders in office on different accounts. The rules for giving reproof to old men, as fathers; to young men, as brethren; to elder women, as mothers; and to the younger, as sisters, are in Ti1 5:1. Next follow the directions about taking care of widows, who are to be honoured and maintained by the church, that are widows indeed, Ti1 5:3 not such who have relations that are capable of taking care of them, who ought to do it, and not burden the church; since so to do is an act of piety, a requiting parents for their former care and kindness, and is good and acceptable in the sight of God, Ti1 5:4 but such who are desolate and alone, and have no husbands nor children, nor any to support their wants, but wholly depend on the providence of God, and are constant at the throne of grace crying for help and relief, which shows they are living Christians; whereas such who spend their time in sinful lusts and pleasures, are dead while they live; wherefore if members of churches, with respect to this business, would be blameless, they ought to take care of the former, and reprove the latter, Ti1 5:5. And as for those persons who cast their poor widows upon the church, and will not provide for them, when they are able, they are to be looked upon as deniers of the faith, and to be worse than the Heathens themselves, Ti1 5:8. The qualifications of widows to be taken care of by the church, besides those before mentioned, are, that they be sixty years of age, having been the wife of one man, and well known for their good works, some of which are particularly mentioned, Ti1 5:9 but those who are under the age fixed, and especially are fit for marriage, and the procreation of children, should be rejected, because of their lasciviousness, idleness, tattling, and busying themselves about other people's matters; these, on the contrary, should be directed to marry, bear children, take care of household affairs, and give no occasion to the enemy to reproach and blaspheme; and the rather such advice should be taken, since there had been some sad instances of apostasy in such persons, Ti1 5:11. And then the apostle repeats his order to believers, to take care of their poor widows, who were able to do it themselves, that so the church might not be burdened, and might be able to relieve such as were real and proper objects, Ti1 5:16. And then follow rules with respect to elders in office, as that those that rule well, and labour in the ministry of the word, should be honourably maintained; which is confirmed by a passage of Scripture in the Old Testament, and by a saying of Christ's in the New, Ti1 5:17, that an accusation should not be received against one of such a character, but by two or three witnesses, Ti1 5:19 and that such of them that fell into any notorious sin should be publicly rebuked, in order to make others afraid to sin, Ti1 5:20. And these things the apostle, in the most solemn manner, charges Timothy, in the sight of God, Christ, and the angels, to observe, without partiality, Ti1 5:21. To which he adds, that he would not have him be hastily concerned in the ordination of anyone as an elder, lest he should involve himself in his sin, whereas by acting otherwise he would be free, Ti1 5:22 and then inserts some advice to himself, to take care of his health, Ti1 5:23 and concludes the chapter with observing, on occasion of what he had said, Ti1 5:22 that some men's sins were open, and their characters were easily discerned, and others were private, and such were also the good works of others; which made the case either more easy or more difficult to determine what was to be done; and therefore nothing should be done suddenly and rashly, Ti1 5:24.

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: and specially for those of his own house; that is, who are of the same household of faith with him; see Gal 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, 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. 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. The daughter of Cimon gave her ancient father the breast, and suckled him when in prison. Aeneas snatched his aged father out of the burning of Troy, and brought him out of the destruction of that city on his back; yea, these are worse than the brute creatures, and may be truly said to be without natural affections; such should go to the storks and learn of them, of whom it is reported, that the younger ones will feed the old ones, when they cannot feed themselves; and when weary, and not able to fly, will carry them on their backs. The Jews (w) have a rule or canon, which obliged men to take care of their families, which runs thus: "as a man is bound to provide for his wife, so he is hound to provide for his sons and daughters, the little ones, until they are six years old; and from thenceforward he gives them food till they are grown up, according to the order of the wise men; if he will not, they reprove him, and make him ashamed, and oblige him; yea, if he will not, they publish him in the congregation, and say such an one is cruel, and will not provide for his children; and lo, he is worse than an unclean fowl, which feeds her young.'' (w) Maimon. Hilchot Ishot, c. 12. sect. 14.

The apostle in his first Epistle to Timothy: "But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel."

Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, "If any one provide not for his own." The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. "If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." And so says Isaiah, the chief of the Prophets, "Thou shalt not overlook thy kinsmen of thy own seed." For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not provide for them? And what will be said, if instructing others, he neglects his own, though he has greater facilities; and a higher obligation to benefit them? Will it not be said, These Christians are affectionate indeed, who neglect their own relatives? "He is worse than an infidel." Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred. What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, "They profess that they know God, but in works they deny Him." What has God, in whom they believe, commanded? "Hide not thyself from thine own flesh." How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe.

Now God, our master, teaches two chief precepts: love of God and love of neighbor. In them one finds three objects for his love: God, himself and his neighbor. One who loves God is not wrong in loving himself. It follows, therefore, that he will be concerned also that his neighbor should love God, since he is told to love his neighbor as himself. And the same is true of his concern for his wife, his children, for the members of his household, and for all others, so far as is possible. And, for the same end, he will wish his neighbor to be concerned for him, if he happens to need that concern. For this reason he will be at peace, as far as in him lies, with all. In that peace he will live in ordered harmony. The basis of this order is the observance of two rules: first, to do no harm to anyone, and, second, to help everyone whenever possible. To begin with, therefore, one has a responsibility for his own household—obviously, both in the order of nature and in the framework of human society. He has easier and more immediate contact with them.

And these things command, so that they may be blameless. But if anyone does not provide for his own, especially for those of his household, he has denied the faith and is worse than an unbeliever. And these things command. Do you see that Paul wants the matter to be as a law? For it does not permit abstaining from luxury as an achievement, but forbids it as a sin. But if anyone does not provide for his own. For personal virtue alone would not be sufficient for salvation, unless one also cares for others. Concerning the widow, Paul says these things. He calls those related by family "own." For some are personal, like friends, but not necessarily family. Therefore, one must care for their own, especially for family members. Which the extravagant does not do, attending only to luxury. especially for those of his household. He takes care of both his own and those close to him, not only attending to what is appropriate but also to himself, by cutting off passions. Thus Clement says in the seventh Hypotyposes: "He speaks of providence both concerning the soul and concerning the body." he has denied the faith. And how does the one who wastes, and does not provide for both his own and his household, deny the faith? Because, it is said: "And from your own seed you shall not be despised." (Isa. 58:7) But if you see God and do not deny Him, yet transgress His laws, you have denied God Himself. For it is said that they acknowledge God in words, but deny Him by their deeds. (Titus 1:16) How then is he worse than an unbeliever? Because although the unbelievers do not provide for everybody, at least they do so for their relatives, being led by the law of nature.

A pleasure-loving woman, he says, has already died and perished because she devotes all her care to herself. Meanwhile, one must care "for one's own," that is, the faithful, "and especially for those of the household," that is, those belonging to one's family — he means every kind of care, both for the soul and for the body. Why? Because his deeds are not the deeds of a believer. If he believed in God, he would heed His words: "hide not thyself from thine own flesh" (Isa. 58:7). They say that "they profess that they know God, but in works they deny Him" (Tit. 1:16). Because the last one, even if he despises strangers, at least does not despise those close to him, being moved, of course, by nature; but this one violates both the law of God and the law of nature, and acts unjustly. Who then would believe that such a person can be merciful to strangers? And if he is indeed merciful to strangers, is this not vainglory? Consider: if the one who does not care for his own household is worse than an unbeliever, then where shall we rank the one who wrongs his own? For it is not enough for anyone's salvation to possess virtue alone, if he, being virtuous himself, does not also teach and persuade his relatives to be the same.

Then when he says, but if any man, he assigns the reason for his statement that she learn first to govern her own house and to make a return of duty to her parents, saying that she needs to be instructed on this point, because it is a matter of necessity. Therefore, he says, of her own, whose care has been entrusted to her, and especially those of her own house: he set in order charity in me (Song 2:4). And, as Augustine says, we can wish well to everyone, but those who are closer to us are regarded as our principles and, consequently, more worthy of love. Ambrose says that the reason for this is that perhaps those who are not ashamed to receive from their own would be ashamed to receive from others. He has denied the faith by his works, because if he does not observe the faith in regard to those to whom nature has joined him, the result is that he will not observe it in regard to others: they profess that they know God, but in their works they deny him (Titus 1:16). But is it true that he is worse than an infidel? For Augustine seems to think the contrary: if I had not come and spoken to them they would not have sinned (John 15:22), for he comments on this and says that he is speaking of the sin of infidelity which is graver than all other sins, because sins against God are graver than those against our neighbor. I answer that believer and unbeliever can be taken in two senses: first, in regard to the state of sin, and then the latter are in a worse state, because nothing they do is pleasing to God. Second, in regard to one sin, and then it is the opposite: for a believer and an unbeliever, if they commit adultery, the believer sins more, because he sins against the faith. And so he says that if a believer scorns to provide for his parents, he sins more than an unbeliever who does the same: it had been better for them not to have known the path of justice, then after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).

Rules to be observed in giving reproofs to the old and to the young, Ti1 5:1, Ti1 5:2. Directions concerning widows, Ti1 5:3-16. Of elders that rule well, Ti1 5:17, Ti1 5:18. How to proceed against elders when accused, and against notorious offenders, Ti1 5:10-21. Directions concerning imposition of hands, Ti1 5:22. Concerning Timothy's health, Ti1 5:23. Reasons why no person should be hastily appointed to sacred offices, Ti1 5:24, Ti1 5:25.

But if any provide not for his own - His own people or relatives. Those of his own house - That is, his own family, or a poor widow or relative that lives under his roof. Hath denied the faith - The Christian religion, which strongly inculcates love and benevolence to all mankind. 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."

GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25) an elder--in age; probably not an elder in the ministry; these latter are not mentioned till Ti1 5:17, "the elders that rule." Compare Act 2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (Ti1 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders. Rebuke not--literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in Ti2 4:2. entreat--exhort. as brethren--and therefore equals; not lording it over them (Pe1 5:1-3).

But--reverting to Ti1 5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [MACK]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [BENGEL]. worse than an infidel--because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (Mat 5:46-47). He has less excuse with his greater light than the infidel who may break the laws of nature.