The scripture never offers a positive viewpoint of meddling. One might consider intermeddling with wisdom as a good thing, yet the scripture teaches otherwise. Today’s passage states that a man through desire seeks and intermeddles with “all” wisdom. According to James, there are two major types of wisdom, earthly (James 3:15) and heavenly (James 3:17). According to Proverbs 18:1, the man intermeddles with all wisdom, including the earthly. He separates himself from the pure truth and opens his mind to all the various types of wisdom that the world offers. Just as the scriptural teaching on meddling in other places, the man has no business involving himself with the world’s wisdom.
The world constantly and consistently contradicts the truths of God. For instance, it has convinced mankind that it is manly to start a fight and cowardly to cease from strife. As is almost always the case, the world’s natural way of thinking stands in stark contrast to true scriptural teachings. According to scripture, “It is an honour for a man to cease from strife.” This reveals that the most honourable of men are those who through God-given wisdom are able to bring strife to a peaceable resolution without the need for war. A fool, however, continues to meddle until a fight breaks out. The Bible clearly states the dangers of meddling, yet a fool chooses to ignore the scriptural warning to his own hurt.
Meddling in the problems of others is a dangerous practice resulting in unforeseen outcomes. The Bible uses two comparisons to help convey the danger involved with meddling. Proverbs 17:14 compares meddling to the letting out of previously restrained water. The idea is that meddling with the problems belonging to others is like personally opening the gates once restraining a large body of water. The second comparison is found in Proverbs 26:17. The Bible says, “He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.” When someone does this, the dog turns upon the individual. Both of these warnings demonstrate the grievous dangers involved in unnecessarily meddling in the affairs of others.
The scripture offers a negative connotation of meddling. After all, meddling is the unnecessary involvement of oneself in the affairs of others. Unfortunately, it has been a common practice in the history of nations to provoke others to battle when war was unnecessary and often contrary to God’s will. For instance, Amaziah, king of Judah, sent messengers to Jehoash, king of Israel, asking for a face-to-face meeting. Jehoash responded with wisdom saying, “tarry at home: for why shouldest thou meddle to thy hurt.” Amaziah refused to heed the counsel and meddled to his own hurt. History is full of such testimonies both on a national and individual level.
As Necho, king of Egypt, was on his way to fight against Carchemish, king Josiah of Judah came out against him for battle. Necho assured Josiah that the battle did not involve Judah and that the Lord had commanded him to make haste against the house of Carchemish. In order to turn Josiah’s intervention, Necho reminded Josiah that his intervention would be meddling with the will of God. Josiah refused to listen to the warning and meddled in these matters costing him his life (2 Chronicles 35:22-24). Gamaliel, a doctor of the law, expressed a similar statement when he told his peers that they should let the apostles alone lest they fight against God (Acts 5:34-39).
The story of the good Samaritan is a wonderful illustration of hospitality. The Lord Jesus told of a man who began a trip to Jericho. While on his way, he “fell among thieves” (Luke 10:30) who robbed him, stripped him of his clothes, and wounded him. When they were finished, they left this man for dead. The Lord then told of some men who passed by but were unwilling to help the dying man. Finally, a Samaritan, a people not generally known for their friendship with the Jews, stopped to help. He saw the wounded, dying man and had compassion on him. The Samaritan took the man, “bound up his wounds . . . brought him to an inn, and took care of him” (Luke 10:34). Even when the Samaritan left, he provided additional monies to the inn keeper to insure that the injured man would be cared for as he finished his recovery. The good Samaritan man also assured the innkeeper that he would cover any additional funds necessary.
A shipwreck landed Paul and others on an island called Melita (Acts 28:1). The Bible says that those people of that land were barbarians. When a viper latched onto Paul’s arm, these barbarians assumed that this was judgment because of some crime he had committed (Acts 28:3-4). When Paul simply shook off the viper into the fire and remained unharmed, the people claimed that Paul must have been a god (Acts 28:6). Although these people were superstitious and ignorant concerning the truth, it appears that they had an understanding of hospitality. Because of the rain and cold, the native people kindled a fire and received Paul and those with him. In addition to this, a man named Publius received Paul and lodged him three days. The world should never consistently display more hospitality than Christians.
Today’s passage provides the qualifications for a widow before considering her for financial support by the church. Interestingly, several qualifications are strongly connected to her efforts involving hospitality. Did she lodge strangers? Did she wash the saints’ feet? Did she relieve the afflicted? These questions basically sum up whether or not the lady was “given to hospitality” (Romans 12:13). A woman who had given her life to others was counted worthy of receiving help from others once she was no longer able to support herself. She was to be held in high esteem if she had taken others in when they had no place to go, or washed the feet of other saints when they entered into her home, or relieved those around her who were afflicted.
All good motives for Christian service should be rooted in love. As believers, we have a God-given responsibility in the area of hospitality. Twice the Bible refers to being “given to hospitality” (Romans 12:13; 1 Timothy 3:2). The First Timothy passage specifically speaks of the qualifications of a bishop. However, God never intended for hospitality to be limited to church leadership. In fact, the passage in Romans identifies hospitality as a responsibility for all believers. To be “given to hospitality” means to be led by or under the control of hospitality. In other words, everything we do involving others should be motivated by the desire to be hospitable. Titus 1:8 takes hospitality a step further by declaring that a bishop must be “a lover of hospitality.” Christians should purpose to find joy spending time with others, sincerely desiring to strengthen and encourage them in some area of need.
On the surface, today’s passage does not offer a specific definition for the word hospitality, yet we are not left without clues. First of all, hospitality is something that is done “one to another.” This means that it is an action that should be done to other believers. It should also be done “without grudging.” Additional insight can be gleaned by considering hospitality’s root word, hospital. A basic definition for the word hospital involves a shelter for the needy or a place where the sick can recover. Thus, hospitality involves taking others in, even for a short time, to strengthen them in some area of need. Hospitality can be as simple as sharing a meal together or it may require more effort and time.
