Vincent Word Studies - 1 Timothy 5:4

Vincent Word Studies - 1 Timothy 5:4 - 5:4

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Vincent Word Studies - 1 Timothy 5:4 - 5:4

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This Chapter Verse Commentaries:
Nephews (ἔκγονα)

N.T.o. Often in lxx. Nephews, in the now obsolete sense of grandsons or other lineal descendants. 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 nevew 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 (πρῶτον)

In the first place: as their first and natural obligation.

To show piety at home (τὸν ἴδιον οἶκον εὐσεβεῖν)

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 εὐσεβεῖν (only here and Act 17:23) represents filial respect as an element of godliness (εὐσέβεια). For τὸν ἴδιον their own, see on Act 1:7. It emphasizes their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that οἶκον household or family may mark the duty as an act of family feeling and honor.

To requite (ἀμοιβὰς ἀποδιδόναι)

An entirely unique expression. Ἁμοιβή requital, recompense is a familiar classical word, used with διδόναι to give, ἀποτιθέναι to lay down, τίνειν to pay, ποιεῖσθαι to make. N.T.o. Paul uses instead ἀντιμισθία (Rom 1:27; 2Co 6:13), or ἀνταπόδομα, (Rom 11:9), or ἀνταπόδοσις (Col 3:24). The last two are lxx words.

Their parents (τοῖς προγόνοις)

N.T.o. Parents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς, see 2Ti 3:2; Rom 1:30; 2Co 12:14; Eph 6:1; Col 3:20. Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with ἔκγονα children.

Good and acceptable (καλὸν καὶ ἀποδεκτὸν)

Omit καλὸν καὶ good and. Ἁπόδεκτος acceptable only here and 1Ti 2:3. See note.

Before (ἐνώπιον)

Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ἐνώπιον τοῦ Θεοῦ in the sight of God, and ἐνώπιον κυρίου in the sight of the Lord. olxx. Comp. ἔμπροσθεν τοῦ Θεοῦ before God. Act 10:4; 1Th 1:3; 1Th 2:19; 1Th 3:9, 1Th 3:13. Not in Pastorals, and by Paul only 1 Thessalonians the difference is trifling. Comp. 1Jo 3:19 and 1Jo 3:22.