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Verse
Examination
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Truth—1
Timothy 5:8—Error
I had received an e-mail
requesting that a specific
verse be examined for the
meaning as it was intended
to be understood when it was
written; including its
application, if any, for the
church today. My prayer is
that the truth of what this
verse instructs—and what it
doesn’t—will be freeing to
the large numbers held in
bondage through
misinterpretation.
Any written (or spoken)
words used to communicate
specific understanding or
thought, must be interpreted
accurately to comprehend and
understand what was intended
by the author. When
Scripture is read, to
properly and contextually
understand what the writer
clearly intended to
communicate is an example of
exegesis. Exegesis, as
defined by the Random House
Webster’s Unabridged
Dictionary is a “critical
explanation or
interpretation of a text or
portion of a text, esp. of
the Bible.” There are
specific guidelines to
correctly interpret (men
have applied the term
hermeneutics to established
guidelines or rules for
Scripture interpretation).
Simply put, interpret
contextually; grammatically
understand the word usage
and meaning (both in the
original Hebrew or Greek,
and their translation into
English when considering
Scripture); and permit,
where the writer intended in
what precedes or follows the
text, to influence or affect
the meaning.
Antagonistic to exegesis is
eisegesis. The Random House
Webster’s Unabridged
Dictionary defines
‘eisegesis’ as, “an
interpretation, esp. of
Scripture, which expresses
the interpreter’s own ideas,
bias, or the like, rather
than the meaning of the
text.” To eisegete is to
take from the world and the
mind of man and place or
read it into Scripture.
Eisegesis is to interpret
pretextually—meaning to
entwine, embellish or adorn
what is in front, to mislead
by appearance or to conceal
truth. The Random House
College Dictionary (1975)
defines pretext as
“something that is put
forward to conceal a true
purpose or object.”
Each time any form of
eisegesis and pretextual
interpretation of Scripture
is used, the word of God is
degraded in meaning;
reflecting contempt with
little or no fear or love
for Him. Even when used
without malicious intent, it
reveals disrespect for
Scripture and its Author.
Scripture uses three words
that are descriptive of
pretextual interpretation
and eisegesis: heresy,
hypocrisy, and apostasy.
Before we begin, I appeal to
you to set aside any and all
personal opinions, biases
and prejudices you may have
regarding this verse.
Personal experiences,
feelings, etc. have no place
in Scripture interpretation.
Examine what is written
with scriptural glasses, in
the light of the word of
God. I ask that you allow
His truth to be the grid
used to sift error from
truth (Acts 17:11); use
biblical glasses to validate
or invalidate what is
written concerning this
important verse and the
issues that surround
it—allow Scripture to
interpret Scripture! Do not
use the teaching of one man
to gauge truth in the
teaching of another . . .
use the word of God alone to
determine truth. Useful
tools I would recommend in
any study of Scripture; are
a reference Bible (not a
study Bible), concordance
(Strong’s Exhaustive
Concordance of the Bible is
a good choice), Bible
dictionary, English
dictionary; a Greek and
English Interlinear Bible
would also be valuable (The
Interlinerear NASB-NIV – Parallel New Testament in Greek and English, is an excellent
choice). Finally, no
Scripture study should be
done without a heart
preparation through prayer,
allowing the Holy Spirit to
guide and teach as Christ
promised. The instruction
of the Holy Spirit is the
only means to avoid
interpretational vacuity.
This first of two letters by
Paul to his beloved son,
Timothy, was written to give
instruction in the care of
the church at Ephesus; and
to exhort spiritual
discernment and boldness in
Timothy’s labor. The verse
in question, 1 Timothy 5:8,
is part of this instruction
and exhortation, and reads;
“But if anyone does not
provide for his own, and
especially for those of his
household, he has denied the
faith and is worse than an
unbeliever.” (NASB) Other popular Bible versions (KJV, NRSV, NKJV, and the NIV) read
similarly.
Several accepted
interpretations of this
verse teach: 1) A woman is
not to work outside of the
home; 2) A husband is to
provide financial support
for his wife, and family;
and 3) A man is to fulfill
the responsibilities as
father for his children.
Let’s examine Paul’s
instruction to Timothy to
find, if any or all of these
meanings, are what the
author intend when he penned
these words?
Let’s first move to the
preceding verse in chapter
five, verse seven. “Prescribe
these things as well, so
that they may be above
reproach.” Timothy is to
command (prescribe) “these
things” (see also 4:11)
which Paul gives him for
instruction to the believer
as well as the church as a
whole—so they will be
blameless before God and
men, and their faith will
not be discredited. All of
the church was to willingly
submit to this instruction,
“so that they may be
above reproach.”
Claiming to be His yet
worthy of blame—in essence,
to be reproachable—is a
self-applied disgrace by His
people when the “pillar
and support of truth” (1
Timothy 3:15) is
compromised. Such
compromise projects a denial
of an obedient relationship
with God to the world. God
cannot be honored when the
reproach of His people is
justified. In ‘what’ are
believers to be above
reproach, to be blameless
in, and not discredited? (v
7) Examining contextually,
it is clear they are to be
above reproach in the means
and type of provision
provided to widows (vv 3-5,
9-16).
To avoid confusion of what
was specifically written by
Paul, it may be necessary to
first do some dismantling of
our word defining and usage,
as we do here for v 8; to
build a foundation of proper
defining, grammar, and
composition in the
interpretation (plastic
definitions and fluid
grammar usage, etc. is a
scourge to proper
interpretation and
understanding). There are
many resources available
that assist in achieving
greater accuracy in
Scripture interpretation and
understanding . . . please
use them.
“But if anyone does not
provide for his own, and
especially for those of his
household, he has denied the
faith and is worse than an
unbeliever.” (1 Timothy
5:8)
eij
dev
tiß
tw'n
ijdivwn
kai;
mavlista
oijkeivwn
ouj
pronoei',
th;n
pivstin
h~rnhtai
kai;
e~stin
ajpivstou
ceivrwn
But:
Using the conjunction, “but”
to introduce the verse in
question bridges 1 Timothy
5:8 to vv 3-7, where the
subject is plainly widows,
and the source through which
their needs are to be meet.
This conjunction clearly
informs the reader that 1
Timothy 5:8 is not a ‘stand
alone’ verse with an
isolated interpretation, but
is joined with what preceded
it to give contextual
understanding.
if:
The conjunction “if”, joins
disobedience to these
commands Paul gives, with a
reproach (a charge of
denying their faith, and a
rank below that of an
unbeliever).
anyone:
Who is to be obedient to
this instruction? The
indefinite pronoun “anyone”,
does not identity a specific
person or group, allowing a
broad inclusion of who
is to be
obedient. It must be
understood that a man,
woman; husband, wife; son,
daughter; father, mother;
etc., are not who is
referred to—however, some or
all of these could be
included. We will soon be
able to narrow down who is
included.
does not provide: The Greek word pronoeō (English rendition-provide) in v 8,
means to foresee
(pro-before; noeō-sight).
The often misdefining of its
English translation “provide”
brings a great deal of false
doctrinal assurance through
eisegetical interpretations
and their ensuing
misapplications; obviously
conflicting with Paul’s
intended meaning of this
verse. What is to be
‘foreseen’ is not specified
in this verse—nor is it
defined in the English
translation, ‘provide’, as
used here. The Random House
College Dictionary defines
‘provide’ as: “to furnish,
supply or equip”; “to
arrange for or stipulate
beforehand”; “to take
measures with due
foresight”, etc. When the
English word ‘provide’ is
defined correctly, it
accurately characterizes the
Greek word pronoeō.
In all, the word pronoeō
is used just three times in
the New Testament—here in 1
Timothy 5:8 translated
‘provide’, and then also in
Romans 12:17 as ‘respect’ (NASB); and in 2 Corinthians 8:21 as ‘regard’ (NASB).
Romans 12:17 admonishes “respect”
(pronoeō-take thought for),
“for what is right in the
sight of all men”; this
is in reference to
recompensing “evil for
evil” (v 17); and are
admonished in v 18 to, “if
possible, so far as it
depends on you, be at
peace
[seek peace] with all men”;
and in v 19, to “never
take your own revenge,
beloved, but leave room for
the wrath of God”
. . . . Pronoeō,
then, gives difference to
honoring in difficult
relationships, as far as it
depends on the man, as
opposed to retaliation,
embitterment, hate,
reviling, etc. Christ
encourages and admonishes
men to “. . . love your
enemies, do good to those
who hate you, bless those
who curse you, pray for
those who mistreat you”
(Luke 6:27-28). All of
these are to be acts
(external) which are
expressions of what is
internal (faith), and not
given to legitimate
occasions to be accused.
However, each child of God
must beware of the smiling
lips and false affections
tended by a hypocrite.
It is the duty of all
Christians, to provide
for things honest [not
in the sight of the Lord
alone, but also] in the
sight of men (Romans
12:17 KJV).
Believers, as much they are
able, are to be prudent in
avoiding false imputations.
We live in world of many
religions that ‘use’ God for
their purposes, as opposed
to allowing God to use
them. It is the sin of
others to bring reproach,
judgment or condemnation
upon the followers of Christ
without justification—and
here the prince of this
world seeks victory.
And believers are to “have
regard (giving
forethought) . . . [to]
what is honorable, not only
in the sight of the Lord,
but also in the sight of men”
(2 Corinthians 8:21). Paul
says they are “taking
precautions so that no one
will discredit [them]” v
20, preempting concerns or
accusations that may arise
regarding mishandling of the
abundance of freely given
supplies by the Macedonian
church for the saints in
Jerusalem. This is done by
doing what is honorable
before God . . . and men.
Paul cared a great deal
about what others thought
about his actions, but
prefaced this with doing
what was right in the sight
of the Lord. There is a
precept that what is worthy
in their actions before God
is not compromised before
men, allowing their work to
appeal to both God and man.
The pronoeō used in
these two verses, “respect”
and “to have regard”, are
directly linked in principle
and meaning to the
admonition of being “above
reproach” given in 1
Timothy 5:7, and the warning
(an if/then
statement) which follows in
v 8. Certainly, these
verses do not infer that all
men will be appeased when
our actions are right before
God, or that no man will
take offense, as this would
be contrary to what
virtually all of Scripture
teaches. What it does mean
is: men following the Lord
in truth will find no cause
for unrighteousness in these
specific actions; and no man
will be able to bring
legitimate charges against
you. It cannot be assumed
there would be no false
accusations by these verses,
even when being above
reproach—remember Christ?
for his own:
His own (NASB, KJV
and NKJ), is the English
translation for the Greek
word idios. Idios
pertains to one's own . . .
a belonging to one's self.
It identifies who are to be
provided for, not the
identity of the provider. Anyone
is an antecedent, for which
the personal pronoun his
stands. As the
antecedent, ‘anyone’
(an indefinite pronoun),
does not identify a specific
person, gender, or group,
the personal pronoun ‘his’,
must be of common
gender—meaning the sex is
not known.
‘His own’ does not
identify who these people
are in this verse; but by
the later reference to ‘his
household’, ‘his
own’ clearly is for
those outside or separate
from this household. (NRSV
and NIV translate idios
as ‘his relatives’) We are
able to identify who these
two groups are though, and
will do so later in this
article.
and especially: Meaning, ‘and above all’ (especially-malista), or
particularly. It is giving
primary or unique attention
to those with special
significance. In this case,
it is . . .
for those of his household:
The Greek word oikeios,
an adjective, primarily
signifies belonging to a
person’s, or one’s house or
family. Oikeios is
also used for the household
of God (Ephesians 2:19). As
given previously, ‘his’ is
of unknown sex (also
translated, ‘one’s); it is a
possessive pronoun used as
an adjective, which modifies
the noun
‘household’—meaning, to
answer the question of whose
household.
The Three Unknowns
Examining 1 Timothy 5:8
contextually, we find
several unknowns: 1) to
whom specifically does the
provision go; 2) The
identity and sex of the
provider; and 3) what is
being provided. Verse 8
does not give us the
identity of these; but when
the given context unit of vv
3-16 are examined, they are
easily identified.
The recipient of the
provision:
To whom does the provision
mentioned in v 8 go? When
this text is read
contextually, there is
little difficulty in
identifying who is provided
for. It is clear the single
group of persons to be
‘provided for’ is widows . .
. and only those that are
widows indeed (vv 3, 5,
16—for additional
information, see:
1
Kings 17:8-16;
Jeremiah 49:11;
Luke 2:37; Matthew 15:5;
Acts 6:1;
Ephesians 2:1; Philippians
2:15).
Verse 3 instructs believers
and the church to “honor
widows who are widows indeed”.
Honor is the respect as well
as the physical and material
assistance given to women
that are widows indeed. This
specific honor is not for
all widows, but widows who
are in a permanent condition
of being left alone
(including neglect by
others) and are without a
means of care and support.
This is the meaning for them
to ‘indeed’ be widows. To
‘qualify’ for this honoring
(which Acts 4:32, 34-35
gives a similar application
for all true believers), she
must also have her hope
fixed on God, and “continues
in entreaties and prayers
night and day” (v 5).
Without someone to tend to
her needs, she will
recognize and appeal to God
as her only hope and true
source of provision,
trusting in His provision.
A widow living a worldly,
self-pleasing, and ungodly
life without regard for what
is right, is not due, nor is
she deserving of honor.
Though she may be very much
alive physically, her
lifestyle reveals she is
unregenerated and dead
spiritually (v 6); bound to
bear the wrath of God. Such
a woman, though she has lost
her husband, is not
recognized by the church to
be honored as a ‘widow
indeed’. For God clearly
states that if He is
rejected, He will also
reject . . . He will not
hear the pleas of a widow
that gives herself over to
wanton pleasures. (See Issue
# 1 of WMTS, pg 13-14 –
section heading ‘The Cost of
Deafness’) The church is
admonished
to discern this woman’s sin
and instruct, discipline,
and rebuke; as distasteful
as it may be for some within
the church, lacking
repentance, such a widow is
to be put out of the church.
Such a widow should not be
received or maintained by
the church, but are to use
its time and resources for
those that are in obedience
to God. Rebellious, sinful,
yet religious widows are
included as so-called [in
name only] brothers in 1
Corinthians 5:11, and are to
be judged by the church.
The church is to cast out,
and not associate with such
a man or woman. This verse
is not in conflict with the
repeated admonition
throughout Scripture to care
for widows (Deuteronomy
14:28-29; Matthew 25:34-45;
James 1:27; James 2:14-16).
The Lord’s people are not to
be an enabler to such sin of
one claiming to be His.
Giving out of the storehouse
of God is not to provide a
means for such a one to
continue in a life of
decadence and rebellion
before the Lord; it is a
disservice to the glory of
the Lord, as well as to the
recipient of the care and
support. Scripture is
replete with guidance in the
manner in which believers
and the church are to
respond to such a man or
woman.
Women that are widows and
make no claims of being of
Christ, are to be tended to
by the witnesses of Christ,
His disciples. Christ says,
“It is not those who are
healthy who need a physician,
but those who are sick.
But go and learn what
this means:
I desire compassion,
and not sacrifice,’
for I did not come to
call the righteous,
but sinners” (Matthew
9:12-13).
A child of God must strive
to discern the difference
between these two groups of
people (the ‘so-called
brothers’ and sinners), and
respond to them as the Lord
clearly instructs through
His written word.
“A widow is to be put on
the list if” . . . . Vv
9-10 list a number of
prerequisites that are to be
realized in her life before
a widow receives the care
and provision to sustain
her. Some associate this
‘list’, as being widows that
are to be brought into
specific ministries to serve
within the church; equating
the list to the older women
of Titus 2:3-6. There is
little to no contextual
support for such
interpretation here or
elsewhere in Scripture,
making it necessary to read
this understanding into the
text (i.e. pretextual
understanding). The text
given is enough to give us a
logical understanding when
placed in context. This
list is best identified as a
list of those that are “widows
indeed”; women that meet
criteria that identifies
them as widows needing
special honor or
provision—widows that should
be honored first in family;
then if necessary, in the
church itself.
Young widows are not to be
placed on this list, as
there is a tendency for
younger women to succumb to
emotion and feelings,
allowing in “sensual
desires in disregard to
Christ” (v 11). When a
man or woman’s needs are
satisfied from external
sources (i.e. welfare
system), and when he is not
physically, mentally or
spiritually occupied with
what is godly, his nature is
to chase after a lifestyle
of wanton self-pleasure.
But when Christ is highly
regarded in the life of a
widow, her life will reveal
a life given in hope to God
(v 5); in service as His
witness before men (v 10).
This will be her character,
and will be her heart.
Widows that are not in
genuine service to God, “learn
to be idle, as they go
around from house to house;
and not merely idle, but
also gossips and busybodies,
talking about things not
proper to mention” (v
13). Sadly, this is not
only seen in young widows,
but also in older women, and
men, that live for
meaningless self-pleasure.
For many, what we know as
retirement is nothing more
than an ungodly,
unscriptural period of one’s
life given over to satisfy a
life time of pent-up desires
for self-pleasure . . .
token service to God may be
given for show, but self is
the primary focus. Widows
who profess a belief in
Christ, as are all that
possess genuine saving
faith, are to “give the
enemy no occasion for
reproach” (vv 14b).
However, some of these so
called brethren “have
already turned aside to
follow Satan” (v 15),
disqualifying themselves for
assistance from the
storehouse of God.
There is a second group that
is identified, which is
implied as also deserving of
honor; and with purposeful
intent, are to be
recompensed. This group
identified in v 4 is
translated in many versions
of the Bible as ‘parents’
(KJV, NASB, NIV, NKJV); but the word
translated as ‘parents’
here, is not the commonly
used NT Greek word,
goneus, used for parents
in the plural twenty times
(six by Paul), in the New
Testament. Goneus
simply is to beget, to
generate offspring, and is
most commonly associated
with the male parent. Paul
is drawing special attention
by using the word
progonos, used but one
other time in the New
Testament, and that by him
in his second letter to
Timothy, 2 Timothy 1:3.
Progonos (pro,
before; gonos, akin
to ginomai, meaning
to ‘come into being’) then,
is to be born before. It is
the forefathers, which would
be inclusive of any parents,
grandparents,
great-grandparents, etc.
that are alive.
But in this particular verse
where progonos is
used, yet where the honoring
and assistance of widows
remains the focus (as it has
throughout vv 3-16), the
usage of progonos
here, strongly suggests a
meaning of multi-generations
of widows; where the usage
of forefathers is to the
exclusion of males. This
understanding can be found
in what Paul says; “if
any widow has children or
grandchildren” where
widows are specifically
identified as the
progonos when their
familial relationship with
both children and
grandchildren are
considered.
The Provider:
The second unknown of 1
Timothy 5:8 is the identity
and sex of the provider.
Who is this provider, and
what is his relationship to
the widows that are to
receive assistance?
Recall that in v 8, that the
antecedent, ‘anyone’
(an indefinite pronoun),
does not identify a specific
person, gender, or group, so
the personal pronoun ‘his’,
must be of common
gender—meaning the sex is
not known. This
understanding carries into
the identity of the
providers.
Returning to v 4, we find
two groups of people that
are identified, not by
gender, but by a familial
relationship; “but if any
widow has children or
grandchildren . . . .”
Children (greek-teknon)
and grandchildren (greek-ekgonos
or ekgonon) are the
offspring, both male and
female, of the widow (the
progonos) as result of
physical birth. There also
is scriptural support to
also include
children/grandchildren
through marriage, i.e.
in-laws, within a family
household (Matthew 10:35-36;
Luke 12:52-53).
The only other blood
relationship that is mention
as one that is to provide,
is found in verse 16, “If
any woman who is a believer
has . . . widows, she
must assist them . . .
.” Here, any woman that is
a child of God must assist
widows that are her
relation. It needs to be
mentioned that “other
ancient authorities read
believing man or woman;
others believing man” (The
Greek English Interlinear
New Testament—UBS 4th
edition, Nestle-Aland 27th
edition, Tyndale House
Publishing, 1990), as
opposed to “any woman who
is a believer” as is
commonly translated from the
Greek text. If this were
indeed the case, the
contextual meaning would be
unaffected. A better
translation may be, “If
any
believer
has
widows, let them
assist . . .”;
which would fit well into
the contextual usage of
common gender children and
grandchildren used earlier.
When there is no familial
relationship available, or
if the widows’ family should
choose not to ‘provide’ for
her, there is a ‘provider’
of last resort . . . this
being Christ’s church, His
body. The church is
directed and admonished to
‘provide’ for the widow when
family cannot or does not.
The Provision:
Lastly, what is to be
provided? Widows that are
widows indeed, meeting godly
standards of righteousness;
1) are to receive honor,
esteemed, and have value
(v3);
2) are to receive a return,
to be recompensed (v 4).
Recompense is to compensate,
reimburse, or pay back in
measure or kind, of what had
been invested into the lives
of the children. This is
not to be done by force or
under coercion, but is a
heart condition of godly
obedience revealing piety;
3) are to be provided for (v
8), that is, their needs are
to be considered through
foresight; they are to be
rendered respect (to take
thought for), and believers
are to have regard (giving
forethought) for them.
These all are the defining
of the word provide,
pronoeō, which was
opened up earlier in this
teaching;
4) the widow’s offspring,
and if necessary Christ’s
church, are to assist
(Greek-eparkeō) or
relieve them in those things
they are unable or
ill-equipped to do or
provide for themselves. To
assist is to give support,
and to give aid. It is to
give forethought to meeting
their specific needs, such
as protection, shelter,
hygiene, food, medical needs
etc. Eparkeō is a
broad and encompassing means
to identify and provide the
necessities for comfort,
security, and life
maintenance for widows that
are indeed widows.
According to Vines Complete
Expository Dictionary, 1985,
eparkeō “signifies
‘to be strong enough for,’
and so either ‘to ward off’
or ‘to aid, to relieve.’ ”
Sadly, Paul’s exhortation
and admonition are not a
normal, expected occurrence
within Christian families
today; and is virtually
absent as a recognized
responsibility within the
so-called church of Christ. These widows are
typically left to fend for
themselves, subsisting as
wards of the state in a
socialistic society. When
money is available, it often
is the surrogate for genuine
honor, respect and
assistance that her
offspring are mandated to
provide. By purchasing a
place where she can be set
aside and tended to by
others outside of the
family, outside of the
church, and outside of
Christendom, their
obligations are satisfied.
These elder women (and men
too) that are so highly
regarded and honored within
Scripture, are set aside as
distractions, burdens, and
consumers of our precious
time. We are knowingly
choosing to cast aside vital
members of His body,
contributing members of His
church, as dregs to a
paganistic society.
This article was introduced
with three common
assumptions regarding 1
Timothy 5:8 that are often
strongly defended, and are
used as chains to bind many
within the church. They
are: 1) A woman is not to
work outside of the home; 2)
A husband is to provide
financial support for his
wife, and family; and 3) A
man is to fulfill the
responsibilities as father
for his children.
We will conclude this
article by looking at each
one specifically.
1) A woman is not to work
outside of the home. With
the exclusion of widows, and
possible ‘women that
believe’ in v 16, there is
no reference to a woman or
women vv 3-16. Also, the
only work that is considered
in these verses is what is
necessary for specific
groups of believers, who are
clearly identified,
regarding the honor and care
of deserving widows.
2) A husband is to provide
financial support for his
wife, and family.
Obviously, if a husband is
considered in Paul’s
instructions to Timothy,
Paul’s concern could not be
about the honoring and care
of widows. A widow ‘is’,
because of the absence of a
husband. Conversely, if a
husband is who is
considered, the care of
widows could not be the
concern Paul is addressing
to Timothy. Widows do not
have husbands. Secondly, it
is not a wife, or family
that is considered here for
honoring and care. It is
the progonos, those
born before, the widows of
previous generations who are
being considered. And
finally, to ‘provide’ (pronoeō),
does not mean to
‘financially support.’
Pronoeō has a much
broader meaning as
discussed, which may include
material assistance.
Pronoeō does not suggest
one is to financially
support anyone. However, in
the context Paul uses the
word, it does indicate a
person is to honor, respect,
and care for a widow as she
has need.
3) A man is to fulfill the
responsibilities as father
for his children. As were
husbands, fathers are absent
from the context of Paul’s
instructions. His attention
is not from an older
generation down to the
younger generation, or
children (greek-teknon).
It is from the children
upward, to their progonos,
their forefathers; more
specifically the widows;
those who are indeed widows
within their family.
Simply put, 1 Timothy 5:3-16
makes a call to a godly,
Christ glorifying
relationship with a widow—a
call extended to her
children, grandchildren, and
great-grandchildren; and if
need be, the body of Christ,
His church. Let us be
obedient in this specific
instruction! Let's not
adulterate it! Such
contextual understanding
does not discredit or
trivialize the roles and
responsibilities of a
husband or father, wife or
mother, children or
grandparents (elders),
spousal or family
responsibilities etc. The
Lord has given us clear
teaching, instruction,
principles and commands
regarding these elsewhere in
Scripture. Let’s go to
those areas of His word to
reach understanding, rather
than attempting to fit or read
them into where they do not
belong—which He clearly
states is sin, and a
violation to His truth.
“Pure and undefiled
religion in the sight of our
God and Father is this: to
visit orphans and widows in
their distress, and to keep
oneself unstained by the
world” (James 1:27).
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