1 Timothy 5 4

1 Timothy 5:4 kjv

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.

1 Timothy 5:4 nkjv

But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God.

1 Timothy 5:4 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.

1 Timothy 5:4 esv

But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.

1 Timothy 5:4 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.

1 Timothy 5 verses

1 Timothy 5 4 meaning

First Timothy 5:4 instructs that if a widow has children or grandchildren, it is their primary duty to care for her. They are to learn to demonstrate practical godliness and respect within their own household, providing support to their parents and elders. This act of reciprocal care, a return for the upbringing they received, is profoundly pleasing in the sight of God. The verse underscores that familial responsibility is a foundational expression of faith before external church support is considered for widows.

1 Timothy 5 4 Context

1 Timothy chapter 5 focuses on instructions for various groups within the church, particularly regarding its leaders and its responsibility to different demographics. Prior to verse 4, Paul addresses how to treat older men and women, younger men and women, and specifically begins to lay out guidelines for supporting widows (1 Tim 5:1-3). The initial directive is to "honor widows who are truly widows" (1 Tim 5:3), implying church support.

Verse 4 then provides an immediate clarification, delineating a category of widows who should not be solely dependent on the church's support. It introduces the principle of filial responsibility as primary. This distinction is crucial for maintaining order, judiciously allocating church resources, and upholding the integrity of familial duties. In the historical and cultural context of the first century, neither Roman nor Jewish societies had a robust state welfare system, so family networks were the primary safety net for the elderly and vulnerable. Paul's instruction reinforces a fundamental societal and scriptural value, aligning Christian practice with sound moral and ethical conduct expected by the broader culture while elevating it as a demonstration of "piety." This contrasts sharply with some contemporary religious practices, like the Corban vow denounced by Jesus, which allowed individuals to circumvent parental care by dedicating resources to God, an act that Jesus strongly condemned (Matt 15:3-6, Mark 7:10-13).

1 Timothy 5 4 Word analysis

• But if any widow (εἰ δέ τις χήρα - ei de tis chēra): This phrase introduces a specific condition. "But if" signals a qualification or a contrast to the previous statement about honoring "true widows." "Any widow" broadens the scope to all widows but sets the stage for a critical distinction concerning familial support.
• has children or grandchildren, (τέκνα ἢ ἔκγονα - tekna ē ekgona): "Children" (τέκνα) and "grandchildren" (ἔκγονα, literally "born out of/from") explicitly define the family members who are in a position to provide support. This highlights the multi-generational expectation of care within the family unit.
• let them learn first (μανθανέτωσαν πρῶτον - manthanetōsan prōton): This is a strong imperative ("let them learn") emphasizing an essential, foundational lesson. "First" (πρῶτον) denotes priority. Before seeking aid from the church, this duty comes first. It's a formative lesson in practical living and spiritual truth.
• to show piety (εὐσεβεῖν - eusebein): This is a pivotal term. It's not just "religious" observance, but active devotion and respectful care. In Greek thought, eusebeia could refer to piety towards gods, state, or parents. Here, applied to family, it transforms a cultural expectation into a divine obligation, indicating that demonstrating honor and care for family is an act of genuine godliness, pleasing to God.
• to their own household (τὸν ἴδιον οἶκον - ton idion oikon): "Own" (ἴδιον) stresses that this piety should be directed specifically towards their immediate family, distinguishing it from broader charity. "Household" (οἶκον) encompasses the familial unit, including the widowed parent/grandparent.
• and to make some return to their parents, (καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις - kai amoibas apodidonai tois progonois): "Make some return" (ἀμοιβὰς ἀποδιδόναι) implies a sense of reciprocity and repayment. Children/grandchildren are to give back the care, sacrifice, and provision they received during their own upbringing. "Parents" (προγόνοις - progonoisi) literally means "forebears" or "ancestors," encompassing immediate parents and often grandparents, further reinforcing the multi-generational duty.
• for this is pleasing in the sight of God. (ἀποδεκτὸν ἐνώπιον τοῦ θεοῦ - apodekton enōpion tou theou): This provides the ultimate divine validation and motivation. It elevates familial care from a mere social duty to a spiritual act of worship and obedience. What pleases God is not just grand spiritual gestures but practical acts of love and responsibility within the family.

Words-group analysis:

• "But if any widow has children or grandchildren": This clause sets the condition, specifically identifying a widow who possesses an immediate family network capable of providing support, thereby distinguishing her from the "widow indeed" (1 Tim 5:3,5). This structure informs the church where its primary charitable responsibility lies.
• "let them learn first to show piety to their own household": This instruction is paramount. "Learn first" highlights that filial duty is a foundational lesson in Christian living. "To show piety" links the practical act of family care directly to the core of spiritual devotion, meaning this care is godliness. It's not just external observance, but lived faith demonstrated through honor and service to one's own family.
• "and to make some return to their parents": This emphasizes the reciprocal nature of the responsibility. It's a giving back, acknowledging the past efforts and sacrifices of parents/grandparents in raising their children/grandchildren. This idea of 'return' grounds the piety in concrete actions of material and emotional support.
• "for this is pleasing in the sight of God": This powerful concluding statement provides the ultimate motivation. It elevates a human-familial responsibility to a divinely endorsed act. The implication is that neglecting this duty is not pleasing to God, regardless of other outward religious acts one might perform. It confirms that the ordinary, often challenging, act of caring for aging relatives is intrinsically connected to one's walk with God.

1 Timothy 5 4 Bonus section

The Greek word for "piety," eusebeia, appears frequently in 1 Timothy (and the Pastoral Epistles) and is central to Paul's theology in these letters. It signifies far more than outward religious acts; it embodies practical godliness, living in conformity to God's will and truth in all aspects of life. In 1 Timothy 5:4, applying eusebein to family care fundamentally connects this specific ethical duty to the broader concept of devout living. It means that caring for one's own, especially vulnerable elderly parents/grandparents, isn't just "doing good"; it is doing God's will and actively participating in genuine worship, illustrating that authentic faith expresses itself through tangible acts of love and responsibility within one's sphere of influence. This perspective elevates mundane familial duties to acts of sacred service.

1 Timothy 5 4 Commentary

1 Timothy 5:4 serves as a critical qualification within Paul's instructions concerning the care of widows in the early church. It establishes a divine order of responsibility, placing the primary obligation for supporting elderly widows squarely upon their immediate family members—their children and grandchildren. This is not merely a social custom but is elevated to a spiritual mandate: "to show piety" (eusebein) to their own household. This highlights that true godliness is tangibly expressed through filial responsibility, respectful devotion, and reciprocal care, demonstrating that one's faith extends beyond formal religious practices into everyday life and duties.

The emphasis on "first" underscores that family provision is the foundational layer of support before the church should be burdened or expected to step in. This principle is both ethical and pragmatic, ensuring that familial ties are strengthened and that the church's resources are judiciously reserved for those truly without an adequate support system—the "widows indeed" (1 Tim 5:3,5). Furthermore, this command would have countered any potential abuse where individuals might feign commitment to the church while neglecting their family, or conversely, prioritize 'sacred' giving over direct familial care, a perversion of piety Jesus himself condemned (Mark 7:10-13).

The phrase "make some return to their parents" evokes the deep principle of repayment, recognizing the selfless care and upbringing parents provided. It fosters a spirit of gratitude and mutual obligation across generations, rooted in the enduring Fifth Commandment to honor one's father and mother. The verse concludes with the affirmation that such conduct "is pleasing in the sight of God," reinforcing that this practical, often demanding, family duty is a vital part of a Spirit-led life and a demonstration of authentic Christian character.