1 Timothy 5:4
But if any
widow have children or nephews, let them learn first to shew piety at home, and
to requite their parents: for that is good and acceptable before God.
a. NLT: But if she has children or grandchildren, their first
responsibility is to show godliness at home and repay their parents by taking
care of them. This is something that pleases God.
b. NIV: But if a widow has children or grandchildren, these should
learn first of all to put their religion into practice by caring for their own
family and so repaying their parents and grandparents, for this is pleasing to
God.
c. YLT: And if any widow have children or grandchildren, let them
learn first to their own house to show piety, and to give back a recompense to
the parents, for this is right and acceptable before God.
d. Amplified Bible Classic: But if a widow has children or
grandchildren, see to it that these are first made to understand that it is
their religious duty [to defray their natural obligation to those] at home, and
make return to their parents or grandparents [for all their care by
contributing to their maintenance], for this is acceptable in the sight of God.
e. Worrell Translation: But, if any widow has children or
grandchildren, let them learn first to show regard to their own family, and to
make returns to their parents; for this is acceptable before God.
f. Wuest Translation: But, as is the case, if a certain widow has
children or grandchildren, let them be learning first to show filial reverence
and respect to their own household, and to discharge their obligation relative
to a recompense to their forebears, for this is acceptable in the sight of God.
1. “But if
any widow have children or nephews…”
a. But [Strong: 1161 de deh a primary particle
(adversative or continuative); but, and, etc.:--also, and, but, moreover, now
(often unexpressed in English).]
b. if [Strong: 1487 ei i a primary particle of
conditionality; if, whether, that, etc.:--forasmuch as, if, that, (al-)though,
whether. Often used in connection or composition with other particles,
especially as in 1489, 1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537.]
c. any [Strong: 5100 tis tis an enclitic indefinite
pronoun; some or any person or object:--a (kind of), any (man, thing, thing at
all), certain (thing), divers, he (every) man, one (X thing), ought, + partly,
some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X
wherewith, whom(-soever), whose(-soever).]
d. have [Strong: 2192 echo ekh'-o, including an alternate
form scheo skheh'-o; (used in certain tenses only) a primary verb; to hold
(used in very various applications, literally or figuratively, direct or
remote; such as possession; ability, contiuity, relation, or condition):--be
(able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X
conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold,
keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.]
e. children [Strong: 5043 teknon tek'-non from the
base of 5098; a child (as produced):--child, daughter, son.]
f. or [Strong: 2228 e ay a primary particle of
distinction between two connected terms; disjunctive, or; comparative,
than:--and, but (either), (n-)either, except it be, (n-)or (else), rather,
save, than, that, what, yea. Often used in connection with other particles.]
g. nephews [Strong: 1549 ekgonon ek'-gon-on neuter of
a derivative of a compound of 1537 and 1096; a descendant, i.e. (specially)
grandchild:--nephew.] [Zodhiates: ekgonos; ek-out; ginomai-to be or become; A descendant of any kind, a son, daughter,
grandchildren.]
1). Why the KJV has nephews I have no idea. No Greek dictionary I
have supports “nephews”, all of them say children or grandchildren.
2. “…let them learn first to shew piety at home,
and to requite their parents…”
a. let them learn [Strong: 3129 manthano man-than'-o
prolongation from a primary verb, another form of which, matheo, is used as an
alternate in certain tenses; to learn (in any way):--learn, understand.]
b. first [Strong: 4412 proton pro'-ton neuter of 4413
as adverb (with or without 3588); firstly (in time, place, order, or
importance):--before, at the beginning, chiefly (at, at the) first (of all).]
c. to show piety [Strong: 2151 eusebeo yoo-seb-eh'-o
from 2152; to be pious, i.e. (towards God) to worship, or (towards parents) to
respect (support):--show piety, worship.] [Zodhiates: In 1 Timothy 5:4, eusebeo
refers to the respect and honor children were to learn in their home.]
d. [at] home [Strong: 2398 idios id'-ee-os of
uncertain affinity; pertaining to self, i.e. one's own; by implication, private
or separate:--X his acquaintance, when they were alone, apart, aside, due, his
(own, proper, several), home, (her, our, thine, your) own (business),
private(-ly), proper, severally, their (own).]
e. home [Strong: 3624 oikos oy'-kos of uncertain
affinity; a dwelling (more or less extensive, literal or figurative); by
implication, a family (more or less related, literally or figuratively):--home,
house(-hold), temple.]
f. and [Strong: 2532 kai kahee apparently, a primary
particle, having a copulative and sometimes also a cumulative force; and, also,
even, so then, too, etc.; often used in connection (or composition) with other
particles or small words:--and, also, both, but, even, for, if, or, so, that,
then, therefore, when, yet.]
g. to requite [Strong: 287 amoibe am-oy-bay' from
ameibo (to exchange); requital:--requite.] [Zodhiates: In the NT…it is used in
the positive sense of returning the good which children and grandchildren have
received in childhood from their parents]
1). The Amplified translation says it best: “…see to it that these are first made to
understand that it is their religious duty [to defray their natural obligation
to those] at home, and make return to their parents or grandparents
[for all their care by contributing to their maintenance]…”
2). Many Christians do not know that this all reflects back to the
5th Commandment regarding children and their parents.
a). Exodus 20:12 Honour thy father and thy mother: that thy days
may be long upon the land which the Lord thy God giveth thee.
3). The Jewish understanding of this verse is much broader than the
understanding of most Christians. Probably most Christians would look at this
command in the sense of obedience, but the Jewish understanding is much broader
and encompasses the whole lifetime and related responsibilities.
a). Stone Edition Chumash (Commentary under Exodus 20:12 and
Leviticus 19:3): “The term honor refers to deeds that raise the status of
parents or provide them with comfort, such as giving them food and drink,
dressing them, and escorting them…Honor as mandated in the Ten Commandments,
refers in general to serving one’s parents, such as feeding and dressing them,
or assisting them if they find it difficult to walk” (Rashi; Sifra).
4). Jesus confronted the Jewish leaders of his day concerning this
very thing.
a). Matthew 15:1-9 Then came to Jesus scribes and Pharisees, which
were of Jerusalem, saying,
15:2 Why do thy disciples transgress the tradition of the elders?
for they wash not their hands when they eat bread.
15:3 But he answered and said unto them, Why do ye also transgress
the commandment of God by your tradition?
15:4 For God commanded, saying, Honour thy father and mother: and,
He that curseth father or mother, let him die the death.
15:5 But ye say, Whosoever shall say to his father or his mother,
It is a gift, by whatsoever thou mightest be profited by me;
15:6 And honour not his father or his mother, he shall be free.
Thus have ye made the commandment of God of none effect by your tradition.
15:7 Ye hypocrites, well did Esaias prophesy of you, saying,
15:8 This people draweth nigh unto me with their mouth, and
honoureth me with their lips; but their heart is far from me.
15:9 But in vain they do worship me, teaching for doctrines the
commandments of men.
5). Matthew Henry Commentary: “First, What their tradition was;
That a man could not in any case bestow his worldly estate better than to give
it to the priests, and devote it to the service of the temple: and that when
any thing was so devoted, it was not only unlawful to alienate it, but all
other obligations, though ever so just and sacred, were thereby superseded, and
a man was thereby discharged from them. And this proceeded partly from their
ceremoniousness, and the superstitious regard they had to the temple, and
partly from their covetousness, and love of money: for what was given to the
temple they were gainers by. The former was, in pretence, the latter was, in
truth, at the bottom of this tradition. Secondly, How they allowed the
application of this to the case of children. When their parents' necessities
called for their assistance, they pleaded, that all they could spare from
themselves and their children, they had devoted to the treasury of the temple;
It is a gift, by whatsoever thou mightest be profited by me, and therefore their
parents must expect nothing from them; suggesting withal, that the spiritual
advantage of what was so devoted, would redound to the parents, who must live
upon that air. This, they taught, was a good and valid plea, and many
undutiful, unnatural children made use of it, and they justified them in it,
and said, He shall be free; so we supply the sense.”
6). Albert Barnes Commentary: It is a gift - In Mark it is
"corban." The word "corban" is a Hebrew word denoting a
gift. Here it means a thing dedicated to the service of God, and therefore not
to be appropriated to any other use. The Jews were in the habit of making such
dedications. They devoted their property to God for sacred uses, as they
pleased. In doing this they used the word קרבן qaarbaan or κορβᾶν korban, or
some similar word, saying, this thing is "corban," i. e., it is a
gift to God, or is sacred to him. The law required that when a dedication of
this kind was made it should be fulfilled. "Vow and pay unto the Lord your
God," Psalm 76:11; Deuteronomy 23:21. The law of God required that a
son should honor his parent; i. e., among other things, that he should provide
for his needs when he was old and in distress. Yet the Jewish teachers said
that it was more important for a man to dedicate his property to God than to
provide for the needs of his parent. If he had once devoted his property once
said it was "corban," or a gift to God - it could not be appropriated
even to the support of a parent. If a parent was needy and poor, and if he
should apply to a son for assistance, and the son should reply, though in
anger, "It is devoted to God; this property which you need, and by which
you might be profited by me, is "corban" - I have given it to
God;" the Jews said the property could not be recalled, and the son was
not under obligation to aid a parent with it. He had done a more important
thing in giving it to God. The son was free. He could not be required to do
anything for his father after that. Thus, he might, in a moment, free himself
from the obligation to obey his father or mother. In a sense somewhat similar
to this, the chiefs and priests of the Sandwich Islands had the power of
devoting anything to the service of the gods by saying that it was
"taboo," or "tabooed;" that is, it became consecrated to
the service of religion; and, no matter who had been the owner, it could then
be appropriated for no other use. In this way they had complete power over all
the possessions of the people, and could appropriate them for their own use
under the pretence of devoting them to religion. Thus, they deprived the people
of their property under the plea that it was consecrated to the gods. The
Jewish son deprived his parents of a support under the plea that the property
was devoted to the service of religion. The principle was the same, and both
systems were equally a violation of the rights of others.
7). Honor in the
Old Covenant and in the New Covenant included money.
a). Proverbs 3:9,
10 Honour the Lord with thy substance, and
with the firstfruits of all thine increase:
3:10 So shall thy
barns be filled with plenty, and thy presses shall burst out with new wine.
b). 1 Timothy
5:17, 18 Let the elders that rule well
be counted worthy of double honour, especially they who labour in the word and
doctrine.
5:18 For the
scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And,
The labourer is worthy of his reward.
3. “…for that is good and acceptable
before God.”
a. for [Strong:
1063 gar gar a primary particle; properly, assigning a reason
(used in argument, explanation or intensification; often with other
particles):--and, as, because (that), but, even, for, indeed, no doubt, seeing,
then, therefore, verily, what, why, yet.]
b. that [Strong:
5124 touto too'-to neuter singular nominative or accusative case
of 3778; that thing:--here (-unto), it, partly, self(-same), so, that (intent),
the same, there(-fore, -unto), this, thus, where(-fore).]
c. is [Strong:
2076 esti es-tee' third person singular present indicative of
1510; he (she or it) is; also (with neuter plural) they are:--are, be(-long),
call, X can(-not), come, consisteth, X dure for a while, + follow, X have,
(that) is (to say), make, meaneth, X must needs, + profit, + remaineth, +
wrestle.]
d. good [Strong:
2570 kalos kal-os' of uncertain affinity; properly, beautiful,
but chiefly (figuratively) good (literally or morally), i.e. valuable or
virtuous (for appearance or use, and thus distinguished from 18, which is
properly intrinsic):--X better, fair, good(-ly), honest, meet, well, worthy.]
e. and [Strong:
2532 kai kahee apparently, a primary particle, having a
copulative and sometimes also a cumulative force; and, also, even, so then,
too, etc.; often used in connection (or composition) with other particles or
small words:--and, also, both, but, even, for, if, or, so, that, then,
therefore, when, yet.]
f. acceptable
[Strong: 587 apodektos ap-od'-ek-tos from 588; accepted, i.e.
agreeable:--acceptable.]
g. before [Strong:
1799 enopion en-o'-pee-on neuter of a compound of 1722 and a
derivative of 3700; in the face of (literally or figuratively):--before, in the
presence (sight) of, to.]
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