The verb εὐσεβέω conveys active devotion directed toward a recipient regarded as worthy of honor. The idea is not merely inward reverence but outward, observable conduct that aligns with true worship. Throughout classical and Hellenistic usage it described honoring one’s gods, benefactors, or family. In the New Testament the term appears only twice, yet those two texts reveal the breadth of its biblical scope—from pagan religiosity to distinctly Christian family duty.

Usage in Scripture

Acts 17:23 pictures Paul in Athens confronting a city “full of idols.” After noting an altar “To an unknown god,” he declares, “Therefore what you worship as something unknown, I now proclaim to you” (Acts 17:23). Here εὐσεβέω describes the Athenians’ religious practice. It is a neutral term in itself; the context exposes that their devotion lacks true knowledge. Paul redirects their misdirected piety to the true and living God who “made the world and everything in it” (Acts 17:24).

1 Timothy 5:4 applies the same verb to Christian family life: “But if a widow has children or grandchildren, let them first learn to show godliness to their own household and repay their parents; for this is pleasing in the sight of God” (1 Timothy 5:4). In contrast to Acts 17, the object of devotion is not a deity but one’s own household. The verse roots filial responsibility in worshipful obedience to God, turning everyday family care into a sacred act.

Theological Significance

1. True worship encompasses both the vertical (toward God) and the horizontal (toward people).
2. Devotion devoid of truth is inadequate (Acts 17). Knowledge of God through revelation must inform worship.
3. Practical godliness in the home pleases God every bit as much as formal liturgy. Scripture refuses to separate piety from ordinary relationships.

Implications for Christian Life and Ministry

• Evangelism: Paul models respectful engagement with misguided devotion. Rather than dismissing Athenian worship outright, he connects their religious impulse to the gospel.
• Family Ministry: Churches must teach younger generations that caring for parents and grandparents is an act of worship. This undergirds ministries for widows, orphans, and the elderly.
• Discipleship: Believers should evaluate all expressions of reverence—corporate worship, ethical conduct, social responsibility—by the standard of revealed truth.

Historical and Exegetical Notes

Early Christian writers frequently appealed to both occurrences to illustrate balanced piety. The Didache uses similar language for honoring teachers as one honors the Lord. Church fathers such as Chrysostom cited 1 Timothy 5:4 when urging congregations to support widows. Reformation commentators highlighted Acts 17 to caution against superstition and to affirm Scripture as the final authority for worship.

Related Terms and Concepts

• εὐσέβεια (godliness) – the noun form (Strong’s 2150) emphasizes character; the verb emphasizes action.
• τιμάω (to honor) – overlaps in family contexts (Exodus 20:12; Ephesians 6:2).
• λατρεύω (to serve, to worship) – often appears in sacrificial or priestly settings, whereas εὐσεβέω highlights reverent conduct broadly defined.

Summary

εὐσεβέω stands at the junction of worship and ethics. Whether addressing idolatrous Athenians or instructing Timothy’s congregation, the term insists that genuine devotion must be grounded in truth and expressed in tangible deeds. Such integrated piety—right doctrine joined to right practice—remains central to the life and witness of the Church.