Exegetical and Hermeneutical Commentary of 1 Timothy 5:4
But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God.
4. children or nephews ] Rather, grandchildren, ‘nephews’ no longer having this meaning as in the time of Jeremy Taylor, who says, ‘If naturalists say true, that nephews are often liker to their grandfathers than to their fathers.’
to shew piety ] The deeper meaning given to this word above, 1Ti 2:2, 1Ti 3:8, &c., is not lost here, though it be practical godliness. Our Lord’s own teaching on this very subject, Mat 15:3-6, is just this word, ‘writ large.’
to shew piety at home ] More accurately towards their own house. If it is a little strained to speak of the children learning to shew piety towards their own house when the care of parents or grandparents is meant, it is much more strained to speak of aged widows requiting their parents by the care of their own children or grandchildren. ‘Let the children learn,’ then it should run. In answer to Bp Wordsworth’s objections to this, notice (1) that the Apostle’s whole subject is Christian duty towards widows, (2) that the repetition in 1Ti 5:16 is only in keeping with other repetitions of the passage, (3) that the word ‘learn’ here has a clause dependent upon it and so differs in sense from 1Ti 5:13, 1Ti 2:11, and 2Ti 3:7, where it is absolute. The plural verb is used, although the subject to be supplied is in the neuter, according to the common N.T. use in the case of persons: e.g. Mat 10:21, ‘children shall rise up.’ So the plural verb should be read, 2Ti 4:17, ‘that all the Gentiles might hear.’ Winer, 58, 3.
to requite their parents ] Lit., ‘to give due returns to their forbears,’ using the old Scotch word, which, as Fairbairn says, exactly corresponds in its including parents and grandparents.
For the phrase ‘to give due returns’ which only occurs in N. T. here but is thoroughly classical, cf. Eur. Or. 467, where Orestes speaks of Tyndareus ‘who reared me, kissed me, carried me about,’ and then of ‘the base returns that I requited him’ in slaying his reputed daughter Clytemnestra.
good and acceptable ] With R.V. following ms. authority, we should read acceptable alone; the addition has been made from 1Ti 2:3.
Fuente: The Cambridge Bible for Schools and Colleges
But if any widow have children – Who would be dependent on her care, and who might themselves contribute to her support.
Or nephews – The word nephew now commonly means the son of a brother or sister. Formerly the English word also meant grandchildren, or descendants of any description. Webster. The Greek word here – ekgona – has the latter meaning. It denotes those sprung from or born of; and then descendants of any kind – sons, daughters, grandchildren. The Greek word would not, in fact, properly include nephews and nieces. It embraces only those in a direct line.
Let them learn first to show piety at home – Margin, or kindness. That is, let the children and grandchildren learn to do this. Let them have an opportunity of performing their duty toward their aged parent or grandparent. Do not receive such a widow among the poor and dependent females of the church, to be maintained at public expense, but let her children support her. Thus they will have an opportunity of evincing Christian kindness, and of requiting her for her care. This the apostle calls showing piety – eusebein – that is, filial piety; piety toward a parent by providing for the needs of that parent in advanced age. The word is commonly used to denote piety toward God, but it is also used to denote proper reverence and respect for a parent. Robinson.
And to requite their parents – To repay them, as far as possible, for all their kindness. This debt can never be wholly repaid, but still a child should feel it a matter of sacred obligation to do as much toward it as possible.
For that is good and acceptable before God – It is a duty everywhere enjoined; compare Mat 15:5-7 notes; Eph 6:1-2 notes.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 5:4; 1Ti 5:8; 1Ti 5:16
But if any widow have children or nephews.
—
Home responsibilities
We are reminded here–
I. That home responsibilities are to be accepted as the appointment of God. The sacredness of family relationship is constantly insisted upon both in the Old Testament and the New. All transgressions against it were severely punished under the Mosaic economy, and were condemned still more solemnly by our Lord. A word of exposition on the first clause in the fourth verse is desirable, If any widows have children or nephews, let them (i.e., not the widows, but the children or nephews)
learn first to show piety (filial love) at home. The word nephews is used by our translators in its old English sense, and is rendered in the Revised Version by its nearest modern equivalent, grand children, for in the writings of Chaucer, Sir Thomas More, and John Locke, nephews is used to denote grandchildren. And similarly, when it is said they are to requite their parents, more is included than fathers or mothers, for the apostles word is equivalent to the Scotch forbears, for which the English language has no exact synonym. The idea is that we owe a debt of gratitude to those from whom we have derived existence, and to whom we owe the support, care, and education we have received. We are bound to see that to the utmost of our ability their wants in old age are met.
II. That among our God-given responsibilities is the duty of labouring for the support of the weak. Among the blessings of our human relationships is this: that honest work is necessitated. We have seen instances in which a young fellow who has spent all his salary on cigars, dress, and amusements, has after his marriage buckled to work, and displayed an energy and ability for which none had given him credit before. Many a brave young wife and self-sacrificing mother has been ennobled through her home duties, having completely abandoned the foolish and trivial pursuits to which she was once addicted. And what numberless instances there are of men, whose diligence and self-abnegation are beyond praise, who have become what they are by first feeling the responsibility of caring and working for a widowed mother!
III. Paul emphatically declares that those who fail in these responsibilities have denied the faith and are worse than infidels. Stern as the words are, they are true! Even the heathen, certainly the better class of them, were wont to acknowledge filial duties, and would have condemned cynical disregard of parents and refusal to fulfil natural duties towards them. This is an offence against humanity, and therefore, in the deepest sense, an offence against Christ. But a Christian professes to have higher motives in duty than others. Let us never for get that the test of character is to be found in family relationships rather than in those which are ecclesiastical; and that it is in the home first and chiefest of all that Christs disciples are to adorn the doctrine of God their Saviour. (A. Rowland, LL. B.)
Piety at home.—
Life at home
A church within a church, a republic within a republic, a world within a world, is spelled by four letters–Hornet If things go right there, they go right everywhere; if things go wrong there, they go wrong everywhere. The door-sill of the dwelling-house is the foundation of Church and State. A man never gets higher than his own garret or lower than his own cellar. In other words, domestic life overarches and underguides all other life. George Washington commanded the forces of the United States, but Mary Washington commanded George. Chrysostoms mother made his pen for him. As individuals, we are fragments. God makes the races in parts, and then He gradually puts us together. What I lack, you make up; what you lack, I make up; our deficits and surpluses of character being the wheels in the great social mechanism. One person has the patience, another has the courage, another has the placidity, another has the enthusiasm; that which is lacking in one is made up by another, or made up by all. Buffaloes in herds; grouse in broods; quails in flocks; the human race in circles. Our usefulness, and the welfare of society, depend upon our staying in just the place that God has put us, or intended we should occupy. For more compactness, and that we may be more useful, we are gathered in still smaller circles in the home group. And there you have the same varieties again; brothers, sisters, husband, and wife; all different in temperaments and tastes. It is fortunate that it should be so. If the husband be all impulse, the wife must be all prudence. If one sister be sanguine in her temperament, the other must be lymphatic. Mary and Martha are necessities. Then there are those who will, after awhile, set up for themselves a home, and it is right that I should speak out upon these themes.
1. My first counsel to you is, have Jesus in your new home, if it is a new home; and let Him who was a guest at Bethany be in your new household; let the Divine blessing drop upon your every hope, and plan, and expectation. Those young people who begin with God end with heaven.
2. My second advice to you in your home is, to exercise to the very last possibility of your nature the law of forbearance. Prayers in the household will not make up for everything. Some of the best people in the world are the hardest to get along with. Sometimes it will be the duty of the husband and sometimes of the wife to yield; but both stand punctiliously on your rights, and you will have a Waterloo with no Blucher coming up at nightfall to decide the conflict. The best thing I ever heard of my grandfather, whom I never saw, was this: that once, having unrighteously rebuked one of his children, he himself–having lost his patience, and, perhaps, having been misinformed of the childs doings–found out his mistake, and in the evening of the same day gathered all his family together, and said: Now, I have one explanation to make, and one thing to say. Thomas, this morning I rebuked you very unfairly. I am very sorry for it. I rebuked you in the presence of the whole family, and now I ask your forgiveness in their presence. It must have taken some courage to do that.
3. I advise, also, that you make your chief pleasure circle around about that home. It is unfortunate when it is otherwise. If the husband spend the most of his nights away from home, of choice and not of necessity, he is not the head of the household; he is only the cashier. If the wife throw the cares of the household into the servants lap, and then spend five nights of the week at the opera or theatre, she may clothe her children with satins, and laces, and ribbons that would confound a French milliner, but they are orphans.
4. I advise you also to cultivate sympathy of occupation. Sir James McIntosh, one of the most eminent and elegant men that ever lived, while standing at the very height of his eminence, said to a great company of scholars: My wife made me. The wife ought to be the advising partner in every firm. She ought to be interested in all the losses and gains of shop and store. She ought to have a right–she has a right–to know everything. Your gains are one, your interests are one, your losses are one; lay hold of the work of life with both hands. Four hands to fight the battles. Four eyes to watch for the danger. Four shoulders on which to carry the trials. It is a very sad thing when the painter has a wife who does not like pictures. It is a very sad thing for a pianist when she has a husband who does not like music.
5. I have one more word of advice to give to those who would have a happy home, and that is: let love preside in it. (T. De Witt Talmage.)
Home, sweet home
How many are longing for grand spheres in which to serve God. They admire Luther at the Diet of Worms, and wish they had some such daring opportunity in which to exhibit Christian character. Now, the apostle comes to such persons, in my text, and says: I will show you a place where you can exhibit all that is grand, and beautiful, and glorious in the Christian character, and that place is the domestic circle. Let them learn first to show piety at home. Indeed, if a man does not serve God on a small scale, he never will serve Him on a large scale. I propose to speak to you of home as a test, of home as a refuge, of home as a political safeguard, of home as a school, of home as a type of heaven.
I. The home, in the first place, is the most powerful test of ones character. A mans disposition in public may be in gay costume, while in private it is in deshabille. The play actor does differently on the platform from the way he does behind the scenes; and public life is often a very different thing from private life. A man will receive you in his parlour with so much gracefulness that he seems to be the distillation of smiles, while in his heart there is a swamp of nettles. Private life is often public life turned wrong side out. The lips that drop with myrrh and cassia–the disposition that seems to be warm and bright as a sheaf of sunbeams, may only be a magnificent show-window to a wretched stock of goods. The harp that all day sang like an angel, may at night grate like a saw. There are those who are philanthropists in public life, who in home life are the Nero with respect to their slippers and their gown. The great Newton, after he had spent half of his life on one manuscript, came into his study one day and found that his dog had torn the manuscript to pieces. All he said was: Little Diamond, you know not how much trouble you have given your master. Audubon, the great ornithologist, with gun and pencil, went all through the forests of this country for the purpose of bringing down and sketching the birds of the land; then went home, put the valuable documents in a trunk, and, after an absence, found that the rats had completely devoured the manuscripts, so that again he took gun and pencil, and again went through the forests of the land, reproducing that which was destroyed; while there are many in private life who, at the loss of a pencil or an article of clothing, will act as though they had met with a severe and irreparable loss, and will blow sharp, and loud, and long as a north-east storm. Let us learn to show piety at home.
II. Again: I remark that home is a refuge. The home is the tent we pitch to rest in, our bayonets stacked, our war caps hung up, our heads resting on the knapsack until the morning bugle sounds, warning us to strike tent and prepare for marching and action. Oh, what a pleasant place it is to talk over the days victories, and surprises, and attacks, seated by the still camp-fires of the domestic circle. Life is a stormy sea. With shivered mast, and torn sail, and hulk aleak, we put into the harbour of home. Into this dry-dock we come for repair. Blessed harbour! The candle in the window is to the labouring man the lighthouse guiding him into port. May God pity the poor miserable wretch who has not any home.
III. Again: I remark that the home is a political safeguard. The safety of the State depends upon the character of the home. The Christian hearthstone is the only foundation for a Republic. In the family virtues are cultured which are a necessity for the State; and if there be not enough moral principle to make the family adhere, there cannot be enough political principle to make the State adhere. No home, no free institution. No home makes a nation of Goths and Vandals; makes the Nomads of Central Asia; makes the Numidians of Africa, changing from month to month, and from place to place, as the pasture happens to change.
IV. I go further, and speak of home as a school. Old ground must be upturned by a subsoil plough, and harrowed and re-harrowed, and then it will not yield as good a crop as new ground with less culture. Now, infancy and childhood are new ground, and all that is scattered over that ground will yield luxuriantly. Make your home the brightest place on earth if you would charm your children into the high path of rectitude and religion. Do not always have the blinds turned the wrong way. Let Gods light, that puts gold on the gentian and spots the pansy, stream into your windows. Do not expect your children to keep step to a dead march. A dark home makes bad boys and bad girls to be bad men and bad women. Above all, take into your homes thorough Christian principle. (T. De Witt Talmage.)
Home piety
I. Our first endeavour will be to show what piety is. This is all the more needful, as mistakes, numerous and fatal, exist on this vital subject, not only in the world, but also in the Church. It is the mind that was in Christ, leading us to walk as He also walked.
1. Piety has its principles. It is not like a tree without a root; or a stream without a spring. It is originated, sustained, and cherished by an experimental acquaintance with God in Christ; for this is life eternal, to know Thee, the true God, and Jesus Christ whom Thou has sent. Here, then, we have the principles of piety–knowledge, faith, love, submission, and holy fear. A cluster of good things; the soul and spirit of true religion; the gift of the Divine hand; the fruit of the Spirit; the purchase of Messiahs blood; and the earnest of everlasting life.
2. Piety has its enjoyments. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her. The forgiveness of sins, access to God as a Father, the communion of Saints, the hope of everlasting life, the possession of a new nature, constitute a well-spring of blessedness to the humble, believing, obedient soul.
3. Piety has its duties. If ye love Me, said the Saviour, keep My commandments; not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. With what frequency and earnestness has practical piety been enforced in the law and the prophets, as also by our Lord and His apostles!
II. We proceed to show where piety is to be made manifest. If the principles and rootlets of piety be out of sight, their existence and power may easily be made apparent. Vegetable life in this sweet jessamine, or in yonder blushing rose, is far beyond our ken; but the effects of life are plain enough to be seen–the rind, the bud, the leaf, the flower, tell us that life is there. As to animal life–the sparkling eye, the ruddy countenance, the cheerful voice, the active limb, show us that life is there; but it is as much a mystery as ever; as far out of sight as ever. Steam, as it lies in the bosom of the boiler, is invisible; but the stroke of the piston, the sweep of the u heel, and the speed of the train, as well as the condensing power of the atmosphere, tell us that it is there. So of piety: much of it is hidden from the public gaze–its depths are not seen. Christian life is hid with Christ in God. Yet if spiritual life exists, it will give proof of its existence and power. Hence at Antioch, when Barnabas had seen the grace of God, he was glad. And exhorted them all that with purpose of heart they would cleave unto the Lord. Fire must burn, a fountain must flow, a good tree cannot bring forth bad fruit–Therefore show piety.
1. In general, wherever the providence of God may place you. The shop, the ship, the market, the farm, the factory, the counting-house, will afford you opportunities for confessing your Lord.
2. In particular, let your piety appear at home. Show to those around you, that the fear and love of God control your desires, purposes, words, and deeds; whatever your relation to the family circle–in whatever department your duty lies, act your part with cheerfulness, fidelity, and to the extent of your ability. See, that your piety is such as never can be reasonably questioned.
(1) Shows its reality; let the root of the matter spring up and bring forth good fruit.
(2) Maintain its spirit, humble, gentle, kind, forgiving: Let this mind be in you, which was also in Christ Jesus.
(3) Manifest its power, to restrain you from evil, to sustain and comfort and bless you, amid the ills of life; and to enable you by a patient continuance in well-doing, to seek for glory, honour, immortality, and eternal life. Mind that your piety be uniform; let no child be forgotten, no aged parent neglected, no poor widowed relative forsaken, no duty omitted. One word more: let your home religion be steady and growing; and as a general rule, rather seen, and felt, than heard.
3. The considerations by which this important duty may be enforced are numerous and weighty. Would to God we could rightly see and feel them. God, our Saviour, has made Christian believers a chosen generation, a royal priesthood, a holy nation, a peculiar people, to show forth the praises of Him who has called them out of darkness into His marvellous light. And shall they not do His pleasure? Shall not Christian people acknowledge their Owner–and the claims of Him who hath made, redeemed, and saved them–by giving up themselves to His service, by glorifying Him, both at home and abroad, in their body and spirit, which are His? Besides, as members of the family circle, are we not bound to promote its comfort, safety, and welfare to the extent of our ability? If you feel any interest in the prosperity of the Church, the conversion of poor sinners, the general good of society, show piety at home. Be followers of them who through faith and patience inherit the promises. Tread in the steps of faithful Abraham, the pattern of believers, and the friend of God, who commanded his children and household after him to keep the way of the Lord. Drink into the spirit of Joshua, who served the Lord himself, and put forth all his strength to lead his family to do likewise. (J. J. Topham.)
The Christian at home
Some characteristics of home piety.
1. A careful respect for the rights of each member of the family. It is our first duty to be just towards each other, and a duty which is obligatory all round, as between husband and wife, parents and children, brothers and sisters, families and their relatives, employers and servants. It is not always easy to be just. It requires thoughtful consideration and some power of imaginative sympathy even on the part of those who desire to do as they would be done by. A great deal of the wrong that is suffered in the world arises out of unwitting injustice. Some persons are grossly and habitually unjust to those about them, misrepresenting their opinions, and imposing upon them sacrifices of feeling and trouble, while in other respects they are singularly generous. Another frequent cause of unhappiness in families is the partiality shown to a favourite child. This also justice forbids.
2. Next to careful respect for the rights of others I may mention great forbearance in asserting our own. A small thing in family life, but most significant as an index to character, is the self-pleasing with which some persons secure their own preferences at table. Even if they make a show of giving up what others like, they do it so ostentatiously that their generosity is generally declined. But real self-denial, that can find pleasure in the gratification of others, will conceal its preferences so that they may enjoy what they like without knowing that it is at the expense of any one else.
3. A third characteristic of home piety is the endeavour to please those about us for their good. A cheerful manner, a flow of wise and genial conversation, sparkling here and there with some bright coruscation of wit, flavoured always with the salt of cultured taste, and sometimes suggestive of serious thoughts, is a fine means of pleasing and benefiting others. Show piety at home by learning to talk well and wisely.
4. Lastly, piety should be shown at home in a devout regard for the honour of God. At the principal meals of the day, and morning or evening, if not both morning and evening, reverence should find suitable expression in acts of worship. You must be guided by your own sense of fitness as to what arrangements you shall make for this purpose. Let us systematically choose the good part, seek first the kingdom of God and His righteousness, endeavour to catch the spirit of our Master, and let its influence be diffused throughout our whole life. (E. W. Shalders, B. A.)
Piety at home
The radiance of a Christian character is to shine around the family hearth. In most minds the word home awakens emotions both sweet and solemn. Our tenderest relations, our strongest affections, our highest joys, our deepest sorrows, all are touched by the thought of home. The great duty which our text enjoins is the cultivation of piety at home.
I. Home is the place where character is most tested; and if piety be not shown there, it cannot be shown anywhere. Our real character is not so much shown in what we do intentionally and with a purpose, as in what we do impulsively and without reflection. Abroad in the world men may wear a cloak–they may deceive others, they may deceive themselves as to their true character; but at home the cloak generally slips aside, the true character comes out, and those who see them in their unguarded hours know them as they really are. Often a word, a look, or even a gesture in the family will give more insight into a mans heart than years of observation of his public life. The close intercourse of home life tries as well as reveals the real character. That which tries character also helps to form it. Home not only shows what we are, it helps to make us what we shall be for ever. The education which is deepest and most enduring is that of the home school.
II. Home is sometimes the scene of our deepest sorrows: and piety is the best help to enable us to bear these. The causes which disturb the happiness of home are manifold. Unwise marriage unions are the cause of much family misery. Bad habits are a frequent occasion of home sorrow, Evil tempers sometimes ruin the happiness of home. A practical carrying out of our text would speedily correct the evils to which we have referred, and change the character of the home-life where they have been endured. Were all the members of a family to learn to show piety at home, what a scene of blessedness that would be! But there are other trials which sometimes convert the home into a house of mourning, and which piety alone can enable us to meet. There are homes in which the pinching of poverty has to be endured. There are homes where disease presses with his heavy hand; and homes over which death spreads his black and chilly wing. But if there be only one pious member of the family, how the others will look to him and lean upon him in their hour of bereavement and sorrow! The influence acquired by consistency of character now operates for the good of his afflicted friends.
III. Home ought to be the scene of our highest joy; and piety is the only means to make it so, The mutual love and confidence so essential to family happiness, can be produced and secured by nothing so certainly as by a common affection for the Saviour. How blessed are the ties of nature when they are sanctified and strengthened by grace! (G. D. Macgregor.)
Selfish children
An old Virginia minister said lately, Men of my profession see much of the tragic side of life. I have seen men die in battle, have seen children die, but no death ever seemed so pathetic to me as the death of an aged mother in my church. I knew her first as a young girl, beautiful, gay, full of joy and hope. She married and had four children. Her husband died and left her penniless. She sewed, she made drawings, she taught, she gave herself scarcely time to eat or sleep. Every thought was for her children, to educate them, to give them the advantages their father would have given them had he lived. She succeeded. She sent her boys to college and her girls to school. When all came home they gave themselves up to their own selfish pursuits. She lingered among them some three years, and then was stricken with mortal illness brought on by overwork. The children gathered around her bedside. The oldest son took her in his arms. He said, You have been a good mother to us. That was not much to say, was it? It was much to her, who had never heard anything like it. A flush came over her pallid face, and with faint voice she whispered, My son, you never said so before! (Dr. Hoge.)
John Gough and his mother
I remember, when my father was away in the Peninsular war, my mother, who used to work lace very nicely (and she grew very nearly blind by it), went one day from Sandgate to Dover, eight and a half miles, to sell it. I went out to play, having the whole day to myself till she came back. I was a famous reader when I was a little bit of a thing, and I never remember the time when I learned to read, and I cant remember when I could not read with the book the wrong side up. As I was playing, a boy came up to me and said, Johnny Gough, Mr. Purday wants you in the library. Well, I ran into the library, and I remember being taken into a little room, and a girl dipped her hands in water and rubbed my face, and brushed my hair back, to make me look decent, and then took me into the reading-room, where there was a venerable looking gentleman, whom I distinctly remember they called my lord. Mr. Purday said, This is the boy I was speaking of; and he then put a newspaper into my hands, and asked me to read a certain column to him, which I did. He gave me a five-shilling piece; another gentleman gave me sixpence; and the proprietor of the library gave me two pennies. Oh I how rich I was! I went out to play with the boys; I put my hands in my pockets now and then, and jingled my money, and then went on playing again. After a while a boy came to me and said, Johnny, your mother has got home. I ran into the house, and there sat my poor mother upon a stool, faint and weary, with her basket of lace at her side. Her face was buried in her hands; I heard her sob, and I never could bear to hear my mother cry. Mother, mother, said I, what is the matter? My poor child, she said, I have not sold a farthings-worth to-day, and what we shall do God only knows! Said I, Mother, just look at this! and she did look at it; and she said, Why John, where did you get that? I have been into the library; one gentleman gave me that, another gave me that, and Mr. Purday gave me these two pennies. My mother went upon her knees, clasped me around the neck, lifted up her eyes, thanked God, and then gave me a halfpenny all to myself! And what do you suppose I did with it? I went out and changed it into two farthings, and I never enjoyed money as much as that all the days of my life. (J. B. Gough.)
A widows trust in God
M. Poinsot, the devoted Protestant Scripture-reader at Charleroi, has been much blessed in his arduous and heroic work for Christ. He says in his journal–I visited a poor woman of seventy-six years of age, alone, poor, and ill. I said to her, The nights must seem very long to you, being always alone? If I were alone, she replied, I should have been dead long ago, but I have a Friend who never leaves me day nor night; I commune always with Him, and His Word comforts me. But, I said, if you became worse in the night? He would take care of me, was the reply; He is the best Doctor in Belgium.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. But if any widow have children or nephews] This shows that widows indeed are those that have neither children nor nephews, i.e. no relatives that either will or can help them, or no near relatives alive.
Let them learn first to show piety at home] Let these children and nephews provide for their aged or helpless parents or relatives, and not burden the Church with them while they are able to support them.
And to requite their parents] Let them learn to give benefit for benefit. Your parents supported and nourished you when you were young and helpless; you ought therefore to support them when they are old and destitute. This is called showing piety; and there is doubtless an allusion to the fifth commandment: Honour thy father and thy mother-provide for them in their old age and afflictions; God commands this.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But if any widow have children or nephews: by the widows indeed, mentioned by the apostle, 1Ti 5:3, he here showeth that he meant women that not only wanted husbands, but children, or grandchildren or any near kindred that were Christians, and in a capacity to relieve them; but if any widows had any such near relations, the apostle willeth that they should be taught
to shew piety at home; , word for word, to worship their own house, or to be religious or godly toward their own house; that is, to show a respect or pagan homage to their own house. For worship is nothing but a respect, honour, or homage paid to another in consideration of his or her excellency and superiority; only the use of this word, which is the Greek word generally used to express religion and godliness by, lets us know that religion and godliness is vainly pretended to any that have of this worlds goods, and relieve not those from whom they are descended, (for the word signifies persons descended from another, whether in the first generation or not), if they be in want, and stand in need of their assistance.
And to requite their parents: nor is this an act of charity, but justice, a just requital of our parents for their care of us, and pains with us in our education.
For that is good and acceptable before God; and this is good, just, decent, and commanded by God, and acceptable in the sight of God, for the precept:
Honour thy father and mother, is the first commandment with promise, Eph 6:2. By the way, that precept is excellently expounded by this text, both as to the act commanded, which this text teacheth is to be extended to maintenance as well as compliments; and as to the object, viz. all those as to whom we are , descended from, whether immediate parents, yea or no.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. if any widow have childrennot”a widow indeed,” as having children who ought to supporther.
nephewsrather, asGreek, “descendants,” or “grandchildren”[HESYCHIUS]. “Nephews”in old English meant “grandchildren” [HOOKER,Ecclesiastical Polity, 5.20].
let themthe childrenand descendants.
learn firstere itfalls to the Church to support them.
to show piety at homefilialpiety towards their widowed mother or grandmother, by giving hersustenance. Literally, “to show piety towards their ownhouse.” “Piety is applied to the reverential dischargeof filial duties; as the parental relation is the earthlyrepresentation of God our heavenly Father’s relation to us. “Theirown” stands in opposition to the Church, in relationto which the widow is comparatively a stranger. She has a claim onher own children, prior to her claim on the Church; let themfulfil this prior claim which she has on them, by sustaining her andnot burdening the Church.
parentsGreek,(living) “progenitors,” that is, their mother orgrandmother, as the case may be. “Let them learn,” impliesthat abuses of this kind had crept into the Church, widows claimingChurch support though they had children or grandchildren able tosupport them.
good andThe oldestmanuscripts omit. The words are probably inserted by a transcriberfrom 1Ti 2:3.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if any widow have children or nephews,…. Such are not widows indeed; they are not desolate, or alone, or without persons to take care of them; their children or nephews should, and not suffer the church to be burdened with them. Wherefore it follows,
let them learn first to show piety at home; which some understand of the widows, who, instead of casting themselves upon the church for a maintenance, or taking upon them the office of a deaconess, to take care of others, should continue in their own families, and bring up their children and nephews in like manner as they have been brought up by their parents, which will be more pleasing and acceptable unto God; but it is better to interpret it of their children; and so the Ethiopic version expresses it, “let the children first learn to do well to their own house”, or family. It is the duty of children to take care of their parents in old age, and provide for them, when they cannot for themselves: this is a lesson they ought to learn in the first place, and a duty which they ought principally to observe; they should not suffer them to come to a church for relief, but first take care of them themselves, as long as they are in any capacity to do it; and these should be their first care before any others; so to do is an act of piety, a religious action, a pious one; it is doing according to the will and law of God, and is well pleasing to him:
and to requite their parents; for all the sorrow, pain, trouble, care, and expenses they have been at in bearing and bringing them forth into the world, in taking care of them in their infancy, in bringing them up, giving them an education, providing food and raiment for them, and settling them in the world; wherefore to neglect them in old age, when incapable of providing for themselves, would be base ingratitude; whereas to take care of them is but a requital of them, or a repaying them for former benefits had of them:
for that is good and acceptable before God; it is good in itself, and grateful, and well pleasing in his sight; it is part of the good, and perfect, and acceptable will of God; and which, as other actions done in faith, is acceptable to God through Jesus Christ.
Fuente: John Gill’s Exposition of the Entire Bible
Grandchildren (). Old word from , here only in N.T.
Let them learn (). The children and grandchildren of a widow. Present active imperative third person plural of . “Let them keep on learning.”
First (). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents.
To shew piety (). Present active infinitive with and old verb, in N.T. only here and Ac 17:23. From (, ), pious, dutiful.
Their own family ( ). “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Lu 14:26).
To requite ( ). Present active infinitive of , to give back, old and common verb (Ro 2:6), to keep on giving back. (from , to requite like for like) is old and common word, but here only in N.T.
Their parents ( ). Dative case of old and common word (from , to come before), “ancestor.” In N.T. only here and 2Ti 1:3. See 2:3 for “acceptable” ().
Fuente: Robertson’s Word Pictures in the New Testament
Nephews [] . N. T. o. Often in LXX Nephews, in the now obsolete sense of grandsons or other lineal deseendants. Derived from Lat. nepos. Trench (Select Glossary) remarks that nephew was undergone exactly the same change of meaning that nepos underwent, which, in the Augustan age, meaning grandson, in the post – Augustan age acquired the signification of nephew in our present acceptation of that word. Chaucer :
“How that my nephew shall my bane be.” Legend of Good Women, 2659.
‘His (Jove’s) blind nevew Cupido. ” House of Fame, 67.
Jeremy Taylor :
“Nephews are very often liken to their grandfathers than to their fathers.” Let them learn. The subject is the children and grandchildren. Holtzmann thinks the subject is any widow, used collectively. But the writer is treating of what should be done to the widow, not of what she is to do. The admonition is connected with widows indeed. They, as being utterly bereft, and without natural supporters, are to be cared for by the church; but if they have children or grandchildren, these should assume their maintenance.
First [] . In the first place : as their first and natural obligation. To show piety at home [ ] . More correctly, to show piety toward their own family. Piety in the sense of filial respect, though not to the exclusion of the religious sense. The Lat. pietas includes alike love and duty to the gods and to parents. Thus Virgil’s familiar designation of Aeneas, “pius Aeneas,” as describing at once his reverence for the gods and his filial devotion. The verb eujsebein (only here and Act 17:23) represents filial respect as an element of godliness [] . For ton idion their own, see on Act 1:7. It emphasises their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that oikon household or family may mark the duty as an act of family feeling and honor.
To requite [ ] . An entirely unique expression. Amoibh requital, recompense is a familiar classical word, used with didonai to give, ajpotiqenai to lay down, tinein to pay, poieisqai to make. N. T. o. Paul uses instead ajntimisqia (Rom 1:27; 2Co 6:13), or ajntapodoma, (Rom 11:9), or ajntapodosiv (Col 3:24). The last two are LXX words.
Their parents [ ] . N. T. o. Parents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is goneiv, see 2Ti 3:2; Rom 1:30; 2Co 12:14; Eph 6:1; Col 3:20. Progonoi for living ancestors is contrary to usage. One instance is cited from Plato, Laws, 11 932. The word is probably selected to correspond in form with ekgona children.
Good and acceptable [ ] . Omit kalon kai good and. Apodektov acceptable only here and 1Ti 2:3. See note. Before [] . Frequent in N. T., especially Luke and Revelation. It occurs 31 times in the phrases ejnwpion tou Qeou in the sight of God, and ejnwpion kuriou in the sight of the Lord. o LXX Comp. emprosqen tou Qeou before God. Act 10:4; 1Th 1:3; 1Th 2:19; 1Th 3:9, 13. Not in Pastorals, and by Paul only 1 Thessalonians the difference is trifling. Comp. 1Jo 3:19 and 22.
Fuente: Vincent’s Word Studies in the New Testament
1) “But if any widow have children or nephews” (ei de tis chera tekna e ekgona echei) “If, however, any widow has children or grandchildren,” meaning offspring, descendants.
2) “Let them learn first to shew piety at home” (manthanetosan proton ton idion oikon eusebein) Let them learn firstly to show piety to their own household (family members).” The first duty, duty of priority of children, is to show piety toward members of the family. Joseph did, Gen 45:10-11.
3) “And to requite their parents” (kai amoibas apodidonai tois progonois) “And to return requitals (favors, helps in need) to their forebearers,” or repay debts to their parents who reared them. It also includes grandparents and great-grandparents, Eph 6:1-2.
“CHARITY AT HOME”
A church within a church, a republic within a republic, a world within a world, is spelled by four letters – Home!! If things go right there, they go right everywhere; if things go wrong there, they go wrong everywhere. The door-sill of the dwelling-house is the foundation of the Church and State.
-Gray-Adams Commentary
4) “For this is good and acceptable before God.” (touto gar estin’ apodekton enopion tou theou) “For this (requital to needy forebearers, widows) is acceptable before God,” Mar 7:6-13; Mat 15:4-6.
Fuente: Garner-Howes Baptist Commentary
4 If any widow There are various ways of explaining this passage; and the ambiguity arises from this circumstance, that the latter clause may refer either to widows or to their children. Nor is this consistent with the verb ( let them learn) being plural, while Paul spoke of a widow in the singular number; for a change of number is very customary in a general discourse, that is, when the writer speaks of a whole class, and not of an individual. They who think that it relates to widows, are of the opinion that the meaning is, “let them learn, by the pious government of their family, to repay to their successors the education that they received from their ancestors.” This is the explanation given by Chrysostom and some others. But others think that it is more natural to interpret it as relating to children and grandchildren. Accordingly, in their opinion, the Apostle teaches that the mother or grandmother is the person towards whom they should exercise their piety; for nothing is more natural than ( ἀντιπελαργία) the return of filial for parental affection; and it is very unreasonable that it should be excluded from the Church. Before the Church is burdened with them, let them do their duty.
Hereto I have related the opinion of others. But I wish my readers to consider if it would not agree better with the context in this manner: “Let them learn to conduct themselves in a godly manner at home.” As if he had said, that it would be valuable as a preparatory instruction, that they should train themselves to the worship of God, by performing godly offices at home towards their relatives; for nature commands us to love our parents next to God; that this secondary piety leads to the highest piety. And as Paul saw that the very rights of nature were violated under the pretense of religion, (87) in order to correct this fault, he commanded that widows should be trained by domestic apprenticeship to the worship of God.
To shew piety towards their own house Almost all the commentators take the verb εὐσεβεῖν in an active sense, because it is followed by an accusative; but that is not a conclusive argument, for it is customary with the Greek authors to have a preposition understood. And this exposition agrees well with the context, that, by cultivating human piety, they should train themselves in the worship of God; lest a foolish and silly devotion should divest them of human feelings. Again, let widows learn to repay what they owe to their ancestors by educating their own offspring.
For this is good and acceptable before God Not to shew gratitude to our ancestors is universally acknowledged to be monstrous; for that is a lesson taught us by natural reason. And not only is this conviction natural to all, that affection towards our parents is the second degree of piety; but the very storks teach us gratitude by their example; and that is the etymology of the word ἀνιπελαργία (88) But Paul, not satisfied with this, declares that God hath sanctioned it; as if he had said, “There is no reason why any one should think that it has its origin in the opinion of men; but God hath so ordained.”
(87) “ C’est a dire, qu’on oublivit l’amour que nature enseigne.” — “That is, that they forgot the love which nature teaches.”
(88) “This word is compounded of ἀντὶ, (‘instead of,’ or, ‘in return for,’) and πελαργὸς, ‘a stork.’ The stork is a bird of passage, and is mentioned, along with the crane and the swallow, as knowing the appointed time, (Jer 8:7.) Its name, in the Hebrew, means Mercy, or Piety; and its English name, taken (indirectly at least) from the Greek στοργὴ, signifying natural affection. This accords with our knowledge of its character, which is remarkable for tenderness, especially in the young towards the old birds. It is not uncommon to see several of the old birds, which are tired and feeble with the long flight, supported at times on the backs of the young; and the peasants (of Jutland) speak of it as well know that such are carefully laid in their old nests, and cherished by the young ones whom they reared the spring before. The stork has long been a peculiar emblem of filial duty.” — Eadie’s Cyclopoedia.
“
The stork’s an emblem of true piety, Because when age has seized and made its dame Unfit for flight, the grateful young one takes His mother on his back, provides her food, Repaying thus her tender care of him Ere he was fit to fly.” — Beaumont.
Fuente: Calvin’s Complete Commentary
(4) But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents (or, nephews).The Greek word here should be rendered grandchildren; the original meaning of nephew (nepotes) has disappeared. Here a warning against allowing the Church to be burdened with a burden which others ought to bear is given, in the form of a pressing reminder to the children or grandchildren of the destitute and desolate widow. It is a solemn and imperative duty for the children to afford all needful succoura duty not to be evaded by any bearing the Christian name.
For that is good and acceptable before God.An especial blessing is promised to those who really carry out this too often forgotten duty. (See Eph. 6:2-3; and also comp. Mar. 7:10-11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Children or nephews Who are able, should show piety enough at home to keep them from burdening the Church.
Nephews Rather, grandchildren. The apostle’s let them learn, implies that these relatives are members of the Church, and may be by the Church required to do their duty under pain of the penalty implied in 1Ti 5:8.
Requite Recompense returns; so expressed to show that the care for feeble parentage is not a mere benevolence, but a repayment, and so a binding duty.
Their parents Or, progenitors; including grandparents, or any higher living progenitors in direct line. In countries where women marry in extreme youth, great-grandchildren at sixty are no rare occurrence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to pay back their parents, for this is acceptable in the sight of God.’
However, where widows had children or grandchildren it was they who were to ‘honour’ their ageing parent, fulfilling their religious responsibility towards them and paying them back for all the care and love that they had bestowed on them. For this was what was acceptable in the sight of God.
It should be noted here that the Christian had a responsibility towards ageing parents, not only to provide for them but to cherish them. The same responsibility applies today. Our parents have cared for us and looked after us for many years, and if we are Christians we will reciprocate when the time comes, for that is what God expects of us. Compare Mar 7:10-12; Eph 6:2)
‘To show piety.’ This is the parallel verb to the noun for godliness. It indicates ‘to fulfil responsibility’, in this case to parents. The same construction as here is found on the lips of Paul in Act 17:23 where Paul has in mind the fulfilling of man’s responsibility towards God.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 5:4. Nephews, Or, grand-children.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 5:4-8 . There are two opposing views regarding the explanation of this section. (1) The view upheld by the majority of recent commentators, de Wette, Wiesinger, van Oosterzee, Plitt, which is as follows. Paul is giving Timothy instructions to support the “ real ” widows. From these he distinguishes (1Ti 5:4 being in contrast with 1Ti 5:3 ) the widow who has children or grandchildren, because they are able and ought to care for her. With we should supply as subject , and we should understand by and the widowed mother or grandmother. 1Ti 5:5 contrasts again with 1Ti 5:4 ; explains the signification of . The predicate . . . denotes the life-work which the “right,” i.e. the forsaken, widow has to fulfil, her fulfilment of it being a necessary condition of receiving support. 1Ti 5:6 declares negatively what conduct the apostle expects from an , and to such conduct Timothy (1Ti 5:7 ) is to exhort them. At 1Ti 5:8 , Paul returns to 1Ti 5:4 , referring to the widows’ relations, and [ ] to the widows themselves. (2) The view upheld by most older and some recent commentators, especially Matthies and Hofmann, which is as follows. After enjoining on Timothy to honour the “real” widows, Paul first directs the widows who have children or grandchildren (still uncared for), to show these all loving care, and thereby recompense the love shown to themselves by their parents. The subject of is (as a collective idea); are the children or grandchildren, and the dead parents of the widow. 1Ti 5:5 describes the “real” widow as one who in her loneliness leads a life pious and consecrated to God; and as a contrast to this we have the picture of a wanton widow in 1Ti 5:6 . In 1Ti 5:8 , again (1Ti 5:4 ), widows who have relations needing their care are again reminded of the duty of this care. [172]
Each of these views has its difficulties. Against the second view, the supporters of the first maintain the following points: (1) that as 1Ti 5:4 is in contrast with 1Ti 5:3 , and 1Ti 5:5 in contrast again with 1Ti 5:4 ( ), the spoken of in 1Ti 5:4 cannot be regarded as belonging to the ; and (2) that as (1Ti 5:4 ) applies more naturally to the conduct of children towards their mother (or grandmother) than vice vers , and as the thought: the widow is by her care for her children to make recompense for the care shown to herself by her parents, is “somewhat far-fetched” (de Wette), the can only mean the widow with no relations for whom it is her duty to care.
But the first view has also its difficulties. If we adopt it, we find it strange that the apostle should not have written simply for , and for , all the more that is a name for “progenitors.” Further, , which Wiesinger translates inaccurately by “before all,” does not get its full force. It is arbitrary to understand by , grown-up children, especially as the expression makes the children appear dependent on the mother (comp. 1Ti 3:4 ; Tit 1:6 ). De Wette says regarding 1Ti 5:5 : The author would have more clearly said: “Remind a true and forsaken widow to whom thou dost give support, that it falls upon her to show an example of confidence in God and of continual prayer;” but we can hardly think that the apostle would have expressed this thought in such an uncertain way. Even the three repetitions of the same thought in 1Ti 5:4 ; 1Ti 5:8 ; 1Ti 5:16 , is at least very strange. Finally, the idea of money-support, on which this view lays all stress, is purely imported. These difficulties are too considerable for us to regard the first view as right in spite of them. [173]
De Wette and Wiesinger are certainly right in regarding 1Ti 5:4 as contrasted with 1Ti 5:3 , and 1Ti 5:5 with 1Ti 5:4 , as well as in thinking that the word sets forth the apostle’s mark of the ; but they are not justified in inferring that in 1Ti 5:4 he is speaking of a widow with relations who can take care of her. Why, in that case, should the apostle in 1Ti 5:5 have said regarding the , that she was to , and to do so , for all this is in no way opposed to what is said in 1Ti 5:4 ? The leads us to suppose that the apostle was thinking of a widow who had not to care for relations.
The right view will accordingly be this. After exhorting Timothy to honour the “real” widows (see on 1Ti 5:3 ), Paul distinguishes from these , in the first place, the one who is not forsaken , but has children or grandchildren (not grown up); and he lays it on her as a duty not to neglect them. Then he describes the conduct of the “ real ” or forsaken widow, who has therefore no , showing what beseems her in her position in life as a Christian widow; so that he is contrasting the widow who works diligently for her own, and the lone widow who continues day and night in prayer. As opposed to the latter (or even to both), he mentions in 1Ti 5:6 the , who is, however, to be considered as dead, because her conduct is in entire contradiction with her widowed state. Then there is a natural transition to the exhortation in 1Ti 5:7 , which gives the apostle an opportunity for uttering, in 1Ti 5:8 , a general maxim in order to impress once more on the widow with relations to care for, the exhortation in 1Ti 5:4 . 1Ti 5:4 . ] here (in connection with ) means the “grandchildren” ( , Hesychius). [174] In classical usage, is usually the son ( , the daughter), but also the grandson; denotes properly posterity (comp. Wisd. 40:15, 44:11, 45:13, 47:22; synonymous with ).
] The subject for this verb might be taken from the object in the protasis; but the formation of the sentence is more correct, if we take the subject of the protasis ( ) to be the subject here also. is then a collective idea, and takes the plural. Winer, too (p. 586 [E. T. p. 787]), supports this opinion.
] viz., before they give themselves up to the care of the church for them, with special reference to what follows: , 1Ti 5:9 , or better perhaps: “before she makes work for herself outside the house” (Hofmann).
] The term likewise shows that he is speaking not of the things which the children are to do for their widowed mother (or grandmother), but of the things which the widows as mothers are to do for the children; because the mother or grandmother does not necessarily belong to the of a grown-up son or grandson, whereas the children not grown up necessarily belong to the of the widowed mother. The meaning therefore is: they are not to forsake their house, i.e. their children or grandchildren. The term is used to show that the house is a temple to whose service they are to devote themselves. Matthies inaccurately translates: “practise piety in regard to one’s own house.” is not the accusative of reference, but purely an objective accusative; comp. Act 17:23 , and Meyer on the passage. “To honour one’s house” is therefore equivalent to serving it with pious heart; [175] Luther’s translation: “rule divinely,” is not to the point.
] According to the context, the meaning is this: the widows by the of their house, i.e. by their pious care for their children and grandchildren, are to recompense the love shown to themselves by their parents. Chrysostom: ( ) . Though this thought is peculiar, it is neither ingenious (de Wette) nor far-fetched (Wiesinger).
, in the N. T. .; . , Euripides, Orestes , 467.
, in contrast with the previous : the progenitors; in the N. T. only here and 2Ti 1:3 . It would be against usage to understand by it the (widowed) mother or grandmother who is still alive.
. . .] comp. 1Ti 2:3 .
[172] Hofmann, however, takes these verses (5 8) in a different way from that in which they are here interpreted by most expositors; see farther on.
[173] Van Oosterzee, in agreeing with the first view, thinks it puzzling that this commentary gives the preference to the second. But he does not by this furnish anything towards the solution of the question, all the less that he has neglected to enter in any way upon the difficulties surrounding the view he adopts.
[174] Luther translates it “Neffen” (nephew), which in Old German usage has the meaning “descendant, grandchild;” comp. Gen 21:23 ; Job 18:19 ; Isa 14:22 .
[175] It is certainly correct that is used properly of conduct towards God, and then of conduct towards parents and persons of higher position; but it is not restricted to such use. In Euripides, Alcestis , 1151, it is used, e.g. , of . Hofmann well says: “If a widow turns her hack on the house of her dead husband and of her relations, she neglects her nearest duty, and sins against the holiness of family ties.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 4. Let them learn first to show ] Such any one is in truth, as he is at home,Psa 101:2Psa 101:2 . The hypocrite’s virtues (as that of the Sarmatians) run all outward. Something he seems abroad, but follow him home, and you shall soon see what he is: follow stage players into their attiring house where they disrobe themselves, and then it will appear they are vile varlets. a Like unto this apostolic precept, was that of Chile, one of the wise men of Greece, to govern honestly a man’s own family. (Laert. in Vita.)
And to requite their parents ] See Trapp on “ Mat 15:4 “ The storks feed their dams when old; though the young kites expel their dams, and with their bills and wings beat them out of their nest. Boughs bend toward their root, &c.
a A man or lad acting as an attendant or servant; a menial, a groom. Now arch. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] The case of the who is not , having earthly relations answerable for her support.
] , Hesych.; grandchildren : not as E. V. ‘ nephews ;’ at least, not in its present sense.
] What is the subject? (1) The ancient Commentators mostly understand , implied in : so vulg. ( discat : also D-lat, 2 cursives have ), Chr. (see below), Thdrt., c., Jer., Pel., Ambr., Luth., Calv., Grot., Calov., Huther, al. (2) But some of the ancients took as the subject: e.g. c. 2, Thl., and so Beza, Wolf, Mosh, Wegscheid: Heydenr., Flatt, Mack, De W., Wiesinger, Ellicott. There is much to be said for both views; and as we advance, we shall give the interpretations on both hypotheses, (1) and (2).
] Either, ‘ first of all duties ,’ which seems supported by 1Ti 5:8 below; or first , before applying to the church for sustenance. These meanings will apply to both the above alternatives: whether we understand the subject to be the widows , or the children and grandchildren .
] On hypothesis (1), to behave piously towards , i.e. to rule religiously (Luth.; so vulg.), their own household. This seems somewhat to force , see below; while the sense of is thus the simple and usual one, as the widow in question would be the head of the household. On hypothesis (2), to behave piously towards , i.e. to honour with the honour which God commands , their own family, i.e. the widowed mother or grandmother who is one of their own family. This sense of , , and , is common enough (see especially Palm and Rost’s Lex.): the reference being generally (not always, it is true) to superiors, those who demand , those who stand in the place of God. This sense of is not so usual, but not therefore to be rejected. To dishonour their widowed mother or grandmother, would be to dishonour their own family, in that one of its members who most required respect.
] On hypothesis (1), as Chrys., , . . But surely it is a very strange way of requiting one’s progenitors for their care of us, to be kind towards our own children: and besides, what would this have to do with the question, whether or not the widow was to be put on the charity roll of the church? But on hypothesis (2), this sentence certainly becomes more clear and natural. Let them, the children or grandchildren, learn first to be piously grateful to (these members of) their own families, and to give back returns (a return in each case) to their progenitors (so called, although living, because, the mother and grandmother having been both mentioned, was the only word which would include them in one category).
] see ch. 1Ti 2:3 .
Fuente: Henry Alford’s Greek Testament
1Ti 5:4 . : offspring ought to be the best rendering of this. It has a wider connotation than children and narrower than descendants .
: It ought not to be necessary to say that the subject of this verb is , only that Chrys. Theod. Vulg. and [268] agree in referring it to the class . (“Requite them in their descendants, repay the debt through the children,” Chrys.; “ Discat primum domum suam regere .” See critical note.) Similarly Augustine says of his mother Monica, “Fuerat enim unius viri uxor, mutuam vicem parentibus reddiderat, domum suam pie tractaverat” ( Confessiones , ix. 9). This can only be regarded as a curiosity in exegesis.
[268] The Latin text of Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
: The first duty of children is filial piety. , which is usually correlative to parents rather than children, is used here “to mark the duty as an act of family feeling and family honour” (De Wette, quoted by Ell.).
( domum pie tractare , [269] 82 ) with a direct accusative is also found in reff. Ellicott supplies an appropriate illustration from Philo, de Decalogo , 23, “where storks are similarly said and ”.
[269] Speculum
: When the term occurs again, 2Ti 1:3 , it has its usual meaning forefather . It is usually applied to forbears that are dead. Here it means parents, grandparents, or great-grandparents that are living; and this use of it was probably suggested by , a term of equally vague reference. Plato, Laws , xi. p. 932, is quoted for a similar application of the word to the living.
, . . .: Besides being enjoined in the O.T., our Lord taught the same duty, Mar 7:16-23 = Mat 15:4-6 . See also Eph 6:1-2 .
Fuente: The Expositors Greek Testament by Robertson
if. App-118.2. a.
any. App-123.
children. App-108.
nephews = grandchildren or other descendants. Greek. ekgonos. Only here. Shakespeare in Othello uses the word nephews for grandchildren,
show piety at home = treat reverently (Greek. eusebeo. Only here and Act 17:23) their own household.
requite = return recompenses (Greek. amoibe. Only here) to.
parents. Greek. progonos. Only here and a Tim. 1Ti 1:3.
acceptable. Greek. apodektos. Only here and 1Ti 2:3.
before = in the sight of.
God. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] The case of the who is not , having earthly relations answerable for her support.
] , Hesych.; grandchildren: not as E. V. nephews; at least, not in its present sense.
] What is the subject? (1) The ancient Commentators mostly understand , implied in : so vulg. (discat: also D-lat, 2 cursives have ), Chr. (see below), Thdrt., c., Jer., Pel., Ambr., Luth., Calv., Grot., Calov., Huther, al. (2) But some of the ancients took as the subject: e.g. c. 2, Thl., and so Beza, Wolf, Mosh, Wegscheid: Heydenr., Flatt, Mack, De W., Wiesinger, Ellicott. There is much to be said for both views; and as we advance, we shall give the interpretations on both hypotheses, (1) and (2).
] Either, first of all duties, which seems supported by 1Ti 5:8 below; or first, before applying to the church for sustenance. These meanings will apply to both the above alternatives: whether we understand the subject to be the widows, or the children and grandchildren.
] On hypothesis (1),-to behave piously towards, i.e. to rule religiously (Luth.; so vulg.), their own household. This seems somewhat to force , see below; while the sense of is thus the simple and usual one, as the widow in question would be the head of the household. On hypothesis (2), to behave piously towards, i.e. to honour with the honour which God commands, their own family, i.e. the widowed mother or grandmother who is one of their own family. This sense of , , and , is common enough (see especially Palm and Rosts Lex.): the reference being generally (not always, it is true) to superiors,-those who demand ,-those who stand in the place of God. This sense of is not so usual, but not therefore to be rejected. To dishonour their widowed mother or grandmother, would be to dishonour their own family, in that one of its members who most required respect.
] On hypothesis (1), as Chrys., , . . But surely it is a very strange way of requiting ones progenitors for their care of us, to be kind towards our own children: and besides, what would this have to do with the question, whether or not the widow was to be put on the charity roll of the church? But on hypothesis (2), this sentence certainly becomes more clear and natural. Let them, the children or grandchildren, learn first to be piously grateful to (these members of) their own families, and to give back returns (a return in each case) to their progenitors (so called, although living, because, the mother and grandmother having been both mentioned, was the only word which would include them in one category).
] see ch. 1Ti 2:3.
Fuente: The Greek Testament
1Ti 5:4. , let them learn) i.e. let the sons learn; and rather the grandsons, for in the correlative progenitors ( ) alone are mentioned. There is an elegant Metonymy of the antecedent for the consequent; the consequent is, that the widows should remain with their relations (viz. their sons or grandchildren).- , first their own) before they are put into any public office (duty).- , to treat their family with dutiful affection) We have the same word with the accusative, Act 17:23. The reason (ground) for the dutiful conduct enjoined, is evident from the end of the verse.- , to requite their progenitors [parents, Engl. Vers.]) Some think that the duty of widows who have families, is here intended; and Pricus compares with this passage that of Augustine regarding his mother Monica, She had requited her parents, she had treated her family with pious affection, 1Ti 1:9, Confess, 100:9. That saying of the Roman censors in reference to old bachelors is quite in accordance with this: Nature writes in you the law, as of being born, so also of begetting; and your parents, by supporting you, have bound you, if you have any shame, to pay the debt of bringing up grandchildren (for them).-Val. Max., l. 2, c. 4. But the word , let them learn, and its plural number, shows that the matter under discussion, is the duty of children and grandchildren. Therefore the widow in 1Ti 5:5, who has no children, is opposed to the widow who has children, because the former has no one from whom she can receive requital, and she therefore has her hopes placed solely in God.
Fuente: Gnomon of the New Testament
1Ti 5:4
But if any widow hath children or grandchildren, let them learn first to show piety towards their own family,-They should learn first to care for their helpless and destitute mother or grandmother, and even if they are not destitute, this piety demands kindness, gentleness, patience, and love toward their own family.
and to requite their parents:-Repay with love and tender regard the parents in their helpless old age for all the love, patience, sleepless care they took for you in your helpless infancy. None can ever know the intensity of a mothers love for her child, her constant self-denying life to help the child she has borne. Now a child should remember this and return it in kindness and love when the mother grows old.
for this is acceptable in the sight of God.-What we render in kindness and love to our parents, God accepts as service to him.
Fuente: Old and New Testaments Restoration Commentary
nephews: Jdg 12:14, *marg. Job 18:19, Isa 14:22
learn: 1Sa 22:3, 1Sa 22:4, Pro 31:28, Luk 2:51, Joh 19:26, Joh 19:27
piety: or, kindness, Mat 15:4-6, Mar 7:11-13
to requite: Gen 45:10, Gen 45:11, Gen 47:12, Gen 47:28, Rth 2:2, Rth 2:18, Eph 6:1-3
good: 1Ti 2:3
Reciprocal: Gen 4:7 – If thou doest well Pro 30:11 – doth Mat 15:6 – honour Luk 7:12 – a widow Act 6:1 – their Act 28:10 – honoured Rom 12:1 – acceptable Rom 14:18 – is Eph 5:10 – acceptable 1Ti 5:3 – indeed 1Ti 5:8 – house 1Ti 5:9 – a widow 1Ti 5:16 – let them Jam 1:27 – Pure
Fuente: The Treasury of Scripture Knowledge
CHRISTIANITY IN THE HOME
Learn first to shew piety at home.
1Ti 5:4
The test of a mans piety is to be found in the home. It is a common complaint of to-day that men and women show their Christianity everywhere but at home and among their own people.
I. The claims of home.The home and home relatives and friends have the first claim upon us. No amount of meeting-going can make up for the neglect of the home. Men and women have been known to look after other peoples children in Sunday-school and elsewhere while their own children are allowed to run wild, and the ground thus lost can never be recovered.
II. Piety at home.This must be shown in
(a) Family worshipa practice which unhappily is not as common as it used to be.
(b) A well-ordered lifepatient, kind, sympathetic, and forbearing.
(c) A realisation of Christs presence. The truly pious person will not be content with sticking up in the living-room a card inscribed Christ is the Head of this house; he will show by his every word and thought and deed that he realises the guiding, sanctifying presence of the Master in all affairs of home life.
III. The home mission field.Just as the claims of the home are paramount, so are the claims of our own countrymen to hear and to know the Gospel of Gods love. The needs of the foreign mission field are great, and must not be neglected, but may it never be said of us that we have been so eager to send the Gospel abroad that our own vineyard we have not kept. All home mission agencies need and deserve our warm support. This ye ought to have done, and not to leave the other undone.
SIN
Some mens sins are open beforehand, going before to judgment; and some men they follow after.
1Ti 5:24
There are thousands whose lives are their own condemnation. These are they whose sins are open beforehand. And some men they follow after; that is to say, there are men all fair without, but within full of disguised and deadly evil.
I. Beware of sin of all kinds.Sensuality, excess of meat or drink, deadens the soul, makes it, like the body, heavy and drowsy. It shuts out Jesus from your view. Beware of anger, envy, pride, sloth, a want of love, a peevish tone, an evil eye, an unguarded thought. Beware of inconsistency, of indifference to anything that concerns your precious Saviour. Such things deaden the heart, and raise grave doubts within as to whether He can love such as you.
II. One sin does not come alone.Soon its train appears, until at length there is nothing outwardly to distinguish you from the inconsistent, ungodly, professing Christian world. The spiritual life is dead. A veil hangs between you and the Saviour. Oh, sad state to fall into!
III. The most powerful intellects of those who live in sin are mysteriously limited in the perception of truth. On the other hand, have we not often seen men of no intellectual power, yet possessing such gifts of wisdom and knowledge, such ripe and fruitful apprehensions of Divine truth, as the most cultivated intellect has never attained to?
IV. Sins which follow after.Deceive not yourself: they follow after; stealthily, surely, like shadows, turning where you turn, dwelling where you abide, mysterious, inseparable. Oh, that a word of mine could arrest you, make you hasten to Jesus, to His precious blood for cleansing, pardon, peace! Unconverted one, may the Spirit of God open your eyes! Only He can.
Fuente: Church Pulpit Commentary
1Ti 5:4. The original word for nephews Includes descendants In general, so that the phrase children or nephews means children or other descendants. het them, learn first denotes that these descendants should learn that the duty of supporting the widows is first upon their shoulders. Show piety means to manifest proper respect concerning their rightful obli gation toward the parents, which means near ancestors. To requite denotes the performance of that service that is needed for these relatives. Such service is what God desires and hence it will be acceptable to Him.
Fuente: Combined Bible Commentary
1Ti 5:4. The first group thus excluded from those that answer to the name of widow, are such as have children or nephews (i.e. grandchildren) who are able to support them.
Let them learn. On simply grammatical grounds, the words may refer either to the widows or the children, and each view has found supporters. There can, however, be little or no doubt that the latter is the true reference. Let them show their piety not at home, but to their own house or family. As with the Romans and the Jews, so in some measure even with the Greeks, duty to parents came under the head of piety rather than of legal obligation.
Parents. Strictly speaking, progenitors or ancestors,the word being chosen in order to include the grandchildren.
Fuente: A Popular Commentary on the New Testament
Verse 4
Let them,–that is, the children or nephews; let them take care of their relative, and not call upon the church.
Fuente: Abbott’s Illustrated New Testament
1Ti 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.
“piety” is translated worship in Act 17:23. The Englishman’s concordance states that the literal translation of the word in the Timothy text would be, “to care piously for their own house.”
“Requite” is translated shalt perform, shall reward, will pay, shall render, yielded, to give and others. It seems to have the idea of children giving back, as in giving back what they have been given in their lives with their family.
In short the Godly thing to do if you have a widow in your family that is in the need of help, is take her in and show her the proper hospitality and care for her as she cared for you.
This concept is not widely held in our own society. We tend to say to our old folks, “get lost.” This is not to say that care homes etc. are wrong for they are not. In many cases the people need the care that only a care home can offer.
If on the other hand the widow is not in need of that care, but is not able to be in her own surroundings then your place may well be the place where she belongs.
Those dear old mothers took care of us when we needed help, and we should in turn help them when they are in need of help.
III. CHURCH FAMILY RESPONSIBILITIES
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:4 {3} But if any widow have children or nephews, let them learn first to shew piety {4} at home, and {5} to requite their parents: {6} for that is good and acceptable before God.
(3) Widow’s children and nephews must take care of their parents according to their ability.
(4) The first reason, because that which they bestow upon their parents, they bestow it upon themselves.
(5) Another, because nature itself teaches us to repay our parents.
(6) The third: because this duty pleases God.