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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 5:3–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Directions are here given concerning the taking of widows into the number of those who were employed by the church and had maintenance from the church: Honour widows that are widows indeed. Honour them, that is, maintain them, admit them into office. There was in those times an office in the church in which widows were employed, and that was to tend the sick and the aged, to look to them by the direction of the deacons. We read of the care taken of widows immediately upon the first forming of the Christian church (Act 6:1), where the Grecians thought their widows were neglected in the daily ministration and provision made for poor widows. The general rule is to honour widows that are widows indeed, to maintain them, to relieve them with respect and tenderness.
I.It is appointed that those widows only should be relieved by the charity of the church who were pious and devout, and not wanton widows that lived in pleasure, Ti1 5:5, Ti1 5:6. She is to be reckoned a widow indeed, and it to be maintained at the church's charge, who, being desolate, trusteth in God. Observe, It is the duty and comfort of those who are desolate to trust in God. Therefore God sometimes brings his people into such straits that they have nothing else to trust to, that they may with more confidence trust in him. Widowhood is a desolate estate; but let the widows trust in me (Jer 49:11), and rejoice that they have a God to trust to. Again, Those who trust in God must continue in prayer. If by faith we confide in God, by prayer we must give glory to God and commit ourselves to his guidance. Anna was a widow indeed, who departed not from the temple (Luk 2:37), but served God with fasting and prayer night and day. But she is not a widow indeed that lives in pleasure (Ti1 5:6), or who lives licentiously. A jovial widow is not a widow indeed, not fit to be taken under the care of the church. She that lives in pleasure is dead while she lives, is no living member of the church, but as a carcase in it, or a mortified member. We may apply it more generally; those who live in pleasure are dead while they live, spiritually dead, dead in trespasses and sins; they are in the world to no purpose, buried alive as to the great ends of living.
II.Another rule he gives is that the church should not be charged with the maintenance of those widows who had relations of their own that were able to maintain them. This is mentioned several times (Ti1 5:4): If any widow have children or nephews, that is grandchildren or near relations, let them maintain them, and let not the church be burdened. So Ti1 5:16. This is called showing piety at home (Ti1 5:4), or showing piety towards their own families. Observe, The respect of children to their parents, with their care of them, is fitly called piety. This is requiting their parents. Children can never sufficiently requite their parents for the care they have taken of them, and the pains they have taken with them; but they must endeavour to do it. It is the indispensable duty of children, if their parents be in necessity, and they in ability to relieve them, to do it to the utmost of their power, for this is good and acceptable before God. The Pharisees taught that a gift to the altar was more acceptable to God than relieving a poor parent, Mat 15:5. But here we are told that this is better than all burnt-offerings and sacrifices; this is good and acceptable, etc. He speaks of this again (Ti1 5:8), If any provide not for his own, etc. If any men or women do not maintain their own poor relations who belong to them, they do in effect deny the faith; for the design of Christ was to confirm the law of Moses, and particularly the law of the fifth commandment, which is, Honour thy father and mother; so that those deny the faith who disobey that law, much more if they provide not for their wives and children, who are parts of themselves; if they spend that upon their lusts which should maintain their families, they have denied the faith and are worse than infidels. One reason why this care must be taken that those who are rich should maintain their poor relations, and not burden the church with them is (Ti1 5:16) that it may relieve those who are widows indeed. Observe, Charity misplaced is a great hindrance to true charity; there should be prudence in the choice of the objects of charity, that it may not be thrown away upon those who are not properly so, that there may be the more for those who are real objects of charity.
III.He gives directions concerning the characters of the widows that were to be taken into the number to receive the church's charity:
not under sixty years old, nor any who have divorced their husbands or been divorced from them and have married again; she must have been the wife of one man, such as had been a housekeeper, had a good name for hospitality and charity, well reported of for good works. Observe, Particular care ought to be taken to relieve those, when they fall into decay, who, when they had wherewithal, were ready to every good work. Here are instances of such good works as are proper to be done by good wives: If she have brought up children: he does not say, If she have borne children (children are a heritage of the Lord), that depends on the will of God; but, if she had not children of her own, yet if she had brought up children. If she have lodged strangers, and washed the saints' feet; if she have been ready to give entertainment to good Christians and good ministers, when they were in their travels for the spreading of the gospel. Washing of the feet o their friends was a part of their entertainments. If she have relieved the afflicted when she had ability, let her be relieved now. Observe, Those who would find mercy when they are in distress must show mercy when they are in prosperity.
IV.He cautions them to take heed of admitting into the number those who are likely to be no credit to them (Ti1 5:11):
The younger widows refuse: they will be weary of their employments in the church, and of living by rule, as they must do; so they will marry, and cast off their first faith. You read of a first love (Rev 2:4), and here of a first faith, that is, the engagements they gave to the church to behave well, and as became the trust reposed in them: it does not appear that by their first faith is meant their vow not to marry, for the scripture is very silent on that head; besides the apostle here advises the younger widows to marry (Ti1 5:14), which he would not if hereby they must have broken their vows. Dr. Whitby well observes, "If this faith referred to a promise made to the church not to marry, it could not be called their first faith." Withal they learn to be idle, and not only idle, but tattlers, etc., Ti1 5:13. Observe, It is seldom that those who are idle are idle only, they learn to be tattlers and busy-bodies, and to make mischief among neighbours, and sow discord among brethren. Those who had not attained to such a gravity of mind as was fit for the deaconesses (or the widows who were taken among the church's poor), let them marry, bear children, etc., Ti1 5:14. Observe, If housekeepers do not mind their business, but are tattlers, they give occasion to the adversaries of Christianity to reproach the Christian name, which, it seems, there were some instances of, Ti1 5:15. We learn hence,
1.In the primitive church there was care taken of poor widows, and provision made for them; and the churches of Christ in these days should follow so good an example, as far as they are able.
2.In the distribution of the church's charity, or alms, great care is to be taken that those share in the public bounty who most want it and best deserve it. A widow was not to be taken into the primitive church that had relations who were able to maintain her, or who was not well reported of for good works, but lived in pleasure: But the younger widows refuse, for, when they have begun to wax wanton against Christ, they will marry.
3.The credit of religion, and the reputation of Christian churches, are very much concerned in the character and behaviour of those that are taken into any employment in the church, though of a lower nature (such as the business of deaconesses), or that receive alms of the church; if they do not behave well, but are tatlers and busy-bodies, they will give occasion to the adversary to speak reproachfully.
4.Christianity obliges its professors to relieve their indigent friends, particularly poor widows, that the church may not be charged with them, that it may relieve those that are widows indeed: rich people should be ashamed to burden the church with their poor relations, when it is with difficulty that those are supplied who have no children or nephews, that is, grand-children, who are in a capacity to relieve them.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents." Observe the discretion of Paul; how often he urges men from human considerations. For he does not here lay down any great and lofty motive, but one that is easy to be understood: "to requite their parents." How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. "Let them learn first to show piety at home." Here he more simply exhorts them to acts of kindness; then to excite them the more, he adds, "For that is good and acceptable before God." And as he had spoken of those "who are widows indeed," he declares who is indeed a widow.
It is the children and grandchildren who should learn their religious duties, namely, to care for widowed forebears, and not the widows who are to learn, for it is precisely they who are worthy of assistance, partly because they have no children.
Honor widows who are truly widows. But if any widow has children or grandchildren, let them first learn to manage their own household properly and to repay their elders. For this is acceptable in the sight of God.
Why does Paul say nothing about virgins? Perhaps they were not in their prime. And who is the truly widowed woman, he goes on to say. He ordered that she herself be honored, because they have no husbands nor children, and the matter seems to be a curse for many. Therefore, he says, she should enjoy much honor from the priest, as if restoring the reproaches from others. Or Paul calls the honor the condition of necessities.
if any widow has children. These are not truly widows. For truly they are those who are isolated on all sides.
— [OECUMENIUS] to manage their own household properly. That is, to arrange well. [end of the excerpt by Oecumenius] —
and to repay their elders. See the wisdom of the blessed Paul. Often he also urges from human reasoning. For he says, since those before you were not able to give back the recompenses (for they died), through the descendants of those, your children, you should repay them the favors which you owed to those.
— And furthermore. That children and grandchildren should first learn to revere their own household; that is, that children and grandchildren should learn to honor their own mother and to nourish and treat her well. For this is what it means to revere. And also the ancestors, that is, the grandmother. Add also to the account that this is acceptable to God.
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Summary
First Timothy 5:4 provides foundational instruction for the early church regarding the care of widows, establishing the principle that children and grandchildren bear the primary responsibility for supporting their aging and needy family members. This verse underscores that demonstrating practical piety and repaying one's parents is not merely a social obligation but an act that is inherently good and pleasing in the sight of God, thereby setting the familial unit as the first line of care before church intervention.
Context
Literary Context
This verse is situated within a larger discourse in 1 Timothy 5 where the Apostle Paul provides detailed instructions to Timothy concerning various groups within the Ephesian church. Chapters 4 and 5 transition from warnings against false teachers to practical matters of church order and conduct. Specifically, 1 Timothy 5:3-16 focuses on the proper care for widows, distinguishing between those who are truly destitute and worthy of church support ("widows indeed") and those who have family who should care for them. Verse 4 serves as the initial criterion, establishing the family's obligation before the church assumes responsibility, thereby preventing the church from being overburdened and reinforcing the sanctity of family duties.
Historical & Cultural Context
In the Greco-Roman world, as well as in Jewish tradition, the care of elderly parents and vulnerable family members was a deeply ingrained cultural and moral obligation. While there were societal safety nets, the primary responsibility for the aged and infirm typically fell to the family. Widows, especially those without adult sons, were particularly vulnerable, often facing destitution. The early Christian community, characterized by its communal care and charity, would naturally attract such vulnerable individuals. Paul's instructions here are not merely reiterating cultural norms but are sanctifying them with divine authority, ensuring that Christian charity begins at home and that the church's resources are wisely stewarded for those truly without other means of support. This also reflects the broader Old Testament emphasis on honoring parents found in passages like Exodus 20:12.
Key Themes
The verse significantly contributes to several key themes within 1 Timothy. Foremost is Filial Responsibility and Practical Piety, emphasizing that true godliness ("piety") is not just spiritual devotion but also manifests in tangible acts of care and respect towards one's family, particularly parents and grandparents. This aligns with the broader biblical principle of honoring parents, a theme echoed in Ephesians 6:2-3. Another theme is Wise Stewardship of Church Resources, as Paul delineates who should receive support, ensuring the church's benevolence is directed towards those genuinely in need, preventing abuse or unnecessary burdens. This also reinforces the theme of Order and Good Conduct within the church, where family units are seen as foundational to the larger spiritual body, and their proper functioning is pleasing to God, as stated in Romans 12:2.
Exposition and Analysis
Key Word Analysis
This term, often translated as "nephews" in the KJV, more accurately means "descendant" or "grandchild." Its use here broadens the scope of familial responsibility beyond immediate children to include the next generation, highlighting a multi-generational duty of care for aging relatives.
Derived from a word meaning "to be pious," this term extends beyond mere religious devotion to encompass respectful and dutiful conduct within the household, particularly towards parents. It signifies a life lived in accordance with God's will, demonstrating practical godliness through tangible acts of love, care, and reverence towards one's elders.
This verb means "to give back," "repay," or "render." In this context, it emphasizes the idea of children and grandchildren compensating their parents for the care, upbringing, and sacrifices made on their behalf. It implies a reciprocal duty, a repayment of the debt of gratitude and nurture.
Verse Breakdown
"But if any widow have children or nephews"
This clause sets the condition for the subsequent instruction. It identifies a specific category of widows—those who have living descendants, whether children or grandchildren (as "nephews" is understood as "descendants" or "grandchildren"). This immediately implies that the family unit is the first line of support.
"let them learn first to shew piety at home"
This is a direct command to these descendants. "First" indicates priority, meaning their duty to their widowed relative precedes any church intervention. "To shew piety at home" signifies demonstrating practical godliness and reverence within their own household, specifically towards their aging kin. This "piety" is not just spiritual but involves active, tangible care and respect.
"and to requite their parents"
This phrase further clarifies the nature of the "piety." It's about "repaying" or "giving back" to their parents (or grandparents) for the care and nurture they received. This highlights a reciprocal obligation, a debt of gratitude expressed through practical support and honor.
"for that is good and acceptable before God."
This concluding clause provides the divine rationale and validation for the command. Fulfilling this familial duty is not merely a social convention but an action that aligns with God's will, is morally "good," and receives His divine approval and pleasure. It elevates filial responsibility to a spiritual act.
Literary Devices
Paul employs a Didactic Tone throughout this passage, providing clear, direct instructions as a teacher to a student (Timothy) and, by extension, to the church. The language is Prescriptive, outlining specific actions and responsibilities ("let them learn," "to shew piety," "to requite"). The phrase "for that is good and acceptable before God" functions as a form of Divine Sanction, lending ultimate authority and motivation to the command by grounding it in God's approval. This also serves as a Rhetorical Appeal to the believers' desire to please God, elevating a seemingly mundane familial duty to a spiritual act.
Theological and Thematic Connections
This verse deeply intertwines practical ethics with profound theology, asserting that true godliness extends beyond spiritual devotion into the sphere of familial responsibility. It reflects a biblical worldview where the family is the foundational unit of society and the primary arena for demonstrating faith. By prioritizing filial care, Paul affirms the enduring significance of the Fifth Commandment ("Honor your father and your mother") within the New Covenant, showing that the principles of respect, gratitude, and provision for one's parents are timeless expressions of faith. This also speaks to the nature of Christian love, which is not merely abstract but concrete and active, beginning with those closest to us. The divine approval ("good and acceptable before God") elevates this duty from a cultural norm to a spiritual imperative, underscoring that our actions within the family are seen and valued by God.
Reflection and Application
First Timothy 5:4 serves as a potent reminder that our Christian walk is not confined to church buildings or formal ministry but deeply impacts our domestic lives. It challenges believers to examine their relationships with their aging parents and grandparents, urging them to prioritize practical care, emotional support, and respectful honor. This "piety at home" is a tangible expression of our faith, demonstrating that our love for God is reflected in how we treat those He has placed in our immediate family. In a world where elderly care is often outsourced or neglected, this verse calls us back to a biblical standard of familial responsibility, reminding us that providing for our own is a divine mandate that brings honor to God. It encourages us to cultivate a spirit of gratitude and reciprocity, recognizing the sacrifices made by previous generations and seeking to "requite" them with love and provision.
Questions for Reflection
FAQ
What does "nephews" mean in this verse, and why is it important?
In the King James Version, "nephews" is a translation of the Greek word ékgonon (G1549), which more accurately means "descendants" or "grandchildren." This is important because it broadens the scope of familial responsibility beyond just immediate children to include the next generation. Paul's instruction here emphasizes that if a widow has any living descendants—children or grandchildren—they are the primary ones responsible for her care, not the church. This multi-generational obligation underscores the enduring nature of family duty in God's design, as seen in passages like Psalm 78:5-7.
Why is family responsibility emphasized before church support?
Paul emphasizes family responsibility first for several crucial reasons. Firstly, it upholds the divine order and sanctity of the family unit, which is the foundational institution for care and nurture. Secondly, it prevents the church from being unduly burdened or its resources depleted by those who have alternative means of support. This ensures that the church's charity can be directed towards those who are "widows indeed"—truly destitute and without family. Thirdly, it reinforces the principle that true godliness ("piety") is not just about public worship but also about demonstrating love and duty within one's own household, making faith practical and visible, as Jesus taught in Matthew 15:4-6.
How does "good and acceptable before God" relate to this family duty?
The phrase "good and acceptable before God" elevates this familial duty from a mere cultural expectation to a spiritual act that pleases the Lord. It signifies that fulfilling one's obligation to care for parents and grandparents is not just morally right but is also a form of worship and obedience that God approves. This divine endorsement provides strong motivation for believers to prioritize this responsibility, understanding that their actions in the home have eternal significance and are seen and valued by God, much like any act of obedience described in Romans 12:1.
Christ-Centered Fulfillment
While 1 Timothy 5:4 directly addresses the practical care of widows by their families, its underlying principle of filial piety and selfless service finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. Jesus, though God, willingly took on human form and lived a life of perfect obedience and service, not only to His heavenly Father but also to His earthly parents. Even from the cross, in His dying moments, Jesus demonstrated ultimate filial care by entrusting His mother, Mary, to the care of His beloved disciple John, saying, "Woman, behold thy son! Then saith he to the disciple, Behold thy mother!" This profound act underscores the enduring importance of family provision, even in the midst of His cosmic mission. Furthermore, Christ's entire life was an act of "requiting" humanity, repaying the debt of sin we could not pay, offering Himself as the ultimate sacrifice to reconcile us to God (Romans 5:8). His example calls believers to a life of self-giving love, beginning within their own families, mirroring the sacrificial love that Christ demonstrated for His church (Ephesians 5:25). Thus, our "piety at home" becomes a reflection of the greater piety of Christ, who perfectly honored His Father and sacrificially served His family, the church.