1 Timothy 5:4

Nephews [ε κ γ ο ν α]. 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 [π ρ ω τ ο ν]. In the first place : as their first and natural obligation. To show piety at home [τ ο ν ι δ ι ο ν ο ι κ ο ν ε υ σ ε β ε ι ν]. 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 Acts 17:23) represents filial respect as an element of godliness [ε υ σ ε β ε ι α]. For ton idion their own, see on Acts 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 [α μ ο ι β α ς α π ο δ ι δ ο ν α ι]. 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 (Romans 1:27; 2 Corinthians 6:13), or ajntapodoma, (Romans 11:9), or ajntapodosiv (Colossians 3:24). The last two are LXX words.

Their parents [τ ο ι ς π ρ ο γ ο ν ο ι ς]. N. T. o. Parents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is goneiv, see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 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 [κ α λ ο ν κ α ι α π ο δ ε κ τ ο ν]. Omit kalon kai good and. Apodektov acceptable only here and 1 Timothy 2:3. See note. Before [ε ν ω π ι ο ν]. 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. Acts 10:4; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9; 1 Thessalonians 3:13. Not in Pastorals, and by Paul only 1 Thessalonians the difference is trifling. Comp. 1 John 3:19 and 22.