Exegetical and Hermeneutical Commentary of 1 Timothy 5:17
Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.
17. the elders that rule well ] The perfect part. with present neuter signification. The verb itself is peculiar to these Epistles, except Rom 12:8, ‘he that ruleth with diligence,’ and 1Th 5:12, ‘that labour among you and are over you; and is used of the management ‘of a house,’ in 1Ti 3:4-5, ‘of children,’ 1Ti 3:12, and of the mastery ‘of good works,’ Tit 3:8 (where see note) and 14. The word is too general to draw from it the meaning of ruling elders as distinguished from teaching elders. Doubtless ‘government’ was the foremost thought in the selection of an ‘elder’ because someone must give orders ‘for order’s sake.’ But the above passage from the earliest of the Epistles, the 1 Thessalonians, shews us the three chief functions of the ministry already blended: (1) that of the laborious servant, ‘that labour among you,’ the same word as here, ‘who labour;’ (2) that of the leader and head in things spiritual, ‘are over you,’ as here ‘that rule;’ and (3) that of the teacher and counsellor, ‘and admonish you,’ as here ‘in the word and in teaching.’ As Bp Lightfoot puts it in his ‘Christian Ministry’ Ep. Philipp., ‘The work of teaching seems to be regarded rather as incidental to than as inherent in the office: “double honour shall be paid. especially to such as labour in word and doctrine,” as though one holding this office might decline the work of instruction.’
double honour ] The word has been defined on 1Ti 5:3; and includes, though it is not confined to, money payment: this is clear from the next verse.
they who labour in the word ] The meaning of the Greek word comes out with especial force in 2Ti 2:6, the husbandman that laboureth, that really toils ‘with honest sweat week in week out.’ So Mat 11:28, ‘Come unto Me all ye that labour,’ A.V., where the Prayer-Book in the ‘comfortable words’ renders ‘all that travail.’ Surely our word ‘labour’ has lost some of its strength now since the time when it represented toil and pain like the ‘labour pains’ of ‘a woman in her travail.’ It is right therefore to lay stress on the word here in reading the passage.
in the word and doctrine ] Rather, in speech and in teaching. ‘In speech:’ the exact phrase has occurred 1Ti 4:12, and seems to describe the ordinary intercourse (cf. Col 4:6), while ‘in teaching’ describes the sermon, or lecture, or lesson, the word being characteristic of the present stage of the pastoral office; see note on 1Ti 1:10.
Fuente: The Cambridge Bible for Schools and Colleges
17 25. Timothy’s duties in regard to Presbyters
Timothy’s official treatment of the presbyters follows, and his personal bearing as requisite for this. The same general subject runs throughout, though (as noticed above on 1Ti 5:16), the absence of the connecting particles indicates some fresh aspects of it introduced with the more broken style of older age. The dark shading of the picture is dark if it is taken as applying to the permanent state of the Church and its clergy. But if we bear in mind that Timothy was not so much the settled Bishop of Ephesus as the authoritative delegate of the apostle for a specific mission, with ‘temporary functions which would now be called episcopal,’ so far from stumbling at this view as inconsistent with the praise given to Ephesus in this respect, Rev 2:2, ‘I know thy works that thou canst not bear evil men, and didst try them which call themselves apostles, and they are not, and didst find them false,’ we shall rather see in it the proof of Timothy’s faithful and successful efforts to put down laxness and restore the high ideal of the ministerial office to which he is here urged. This will hold good, whether we take the earlier and more probable date (a.d. 69), or the later (a.d. 96), assigned to the Apocalypse. See Introduction, pp. 19, 20, 66.
Fuente: The Cambridge Bible for Schools and Colleges
Let the elders that rule well – Greek, presbuteroi, Presbyters. The apostle had given full instructions respecting bishops 1Ti 3:1-7; deacons 1Ti 3:8-13; widows 1Ti 5:3-16; and he here proceeds to prescribe the duty of the church toward those who sustain the office of elder. The word used – elder or presbyter – properly refers to age, and is then used to denote the officers of the church, probably because the aged were at first entrusted with the administration of the affairs of the church. The word was in familiar use among the Jews to denote the body of men that presided in the synagogue; see the Mat 15:2 note; Act 11:30; Act 15:2 notes.
That rule well – Presiding well, or well managing the spiritual interests of the church. The word rendered rule – proestotes – is from a verb meaning to be over; to preside over; to have the care of. The word is used with reference to bishops, Tit 1:5, Tit 1:7; to an apostle, 1Pe 5:1; and is such a word as would apply to any officers to whom the management and government of the church was entrusted. On the general subject of the rulers in the church; see the notes on 1Co 12:28. It is probable that not precisely the same organization was pursued in every place where a church was established; and where there was a Jewish synagogue, the Christian church would be formed substantially after that model, and in such a church there would be a bench of presiding eiders; see, on this subject, Whatelys Kingdom of Christ delineated, pp. 84-80. The language here seems to have been taken from such an organization. On the Jewish synagogue, see the notes on Mat 4:23.
Be counted worthy of double honour – Of double respect; that is, of a high degree of respect; of a degree of respect becoming their age and office; compare 1Th 5:12-13. From the quotation which is made in 1Ti 5:18, in relation to this subject, it would seem probable that the apostle had some reference also to their support, or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. Nothing would be more reasonable than that, if their duties in the church interfered with their regular employments in their secular calling, their brethren should contribute to their support; compare notes on 1 Cor. 9.
Especially they who labour in word and doctrine – In preaching and instructing the people. From this it is clear that, while there were elders who labored in the word and doctrine, that is, in preaching, there were also those who did not labor in the word and doctrine, but who were nevertheless appointed to rule in the church. Whether, however, they were regarded as a separate and distinct class of officers, does not appear from this passage. It may have been that there was a bench of elders to whom the general management of the church was confided, and that a part of them were engaged in preaching; a part may have performed the office of teachers (see the Rom 12:7 note; 1Co 12:28 note), and a part may have been employed in managing other concerns of the church, and yet all were regarded as the proestotes presbuteroi – or elders presiding over the church. It cannot, I think, be certainly concluded from this passage, that the ruling elders who did not teach or preach were regarded as a separate class or order of permanent officers in the church. There seems to have been a bench of elders selected on account of age, piety, prudence, and wisdom, to whom was entrusted the whole business of the instruction and government of the church, and they performed the various parts of the duty as they had ability. Those among them who labored in the word and doctrine, and who gave up all their time to the business of their office, would be worthy of special respect, and of a higher compensation.
Fuente: Albert Barnes’ Notes on the Bible
1Ti 5:17; 1Ti 5:22
Let the elders that rule well
Duties towards the ministry
I.
Its faithfulness should be honoured. Let the elders that rule well be counted worthy of double honour.
II. Its reputation should be cherished.
1. We ought to be slow to believe evil. Against an elder (here used in the official sense and not with reference to age) receive not an accusation, but before two or three witnesses, or (as the Revised Version has it), except at the mouth of two or three witnesses. The reference is obviously to a well-known Mosaic law. Timothy was not to be credulous of evil reports, he was to pay no attention to mere gossip, and still less was he to show any encouragement to slanderers. He was not appointed specially as a judge; but in contentions, such as unhappily arose in the Church, his authority would often be appealed to. Again and again noble reputations have been ruined by slander, and the injustice and wickedness of the charges have only been demonstrated when it was too late to repair the wrong. But while we are to be slow to believe evil–
2. We ought to be brave in the rebuke of evil. No fear of man, no mincing words to please fastidious ears, no wish to smother up iniquity, should be ours. Them that sin rebuke before all, that others also may fear.
III. Its aspirants should be approved. Lay hands suddenly (or hastily) on no man. The custom of the laying on of hands dates back to patriarchal times. Jacob laid his hands on Ephraim and Manasseh when he blessed them. It was an appropriate indication of the subject of prayer, a solemn act of designation and of dedication; and in the apostolic days it was used to sanction and ratify the elective act of the Church. In such work we are not to be ruled by caprice, excluding one we dislike; nor by partiality, appointing our personal friends, or those having some claims upon us. I charge thee (says Paul) before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality. What could be a stronger inducement to the keeping of these commands than the realization of the fact that an unseen God and holy angels are near us, and that all our works, and even our purposes, are open and naked before Him with whom we have to do! And there is yet another word here for every Christian, especially for those who work for the Master, namely this: Be not partaker of other mens sins; keep thyself pure, for the emphasis in the original is to be laid just there. It is easy enough to see other peoples faults, and even to rebuke them; but beware lest any have occasion to turn on you and say, Physician, heal thyself. Purity in the sense of chastity is, no doubt, included here, for an impure life is fatal to a Christian and ruinous to his influence for good–nay, even if such evil is only harboured within, it will prove the paralysis of spiritual life. (A. Rowland, LL. B.)
Gifts to ministers
I became an usher in a school at Cambridge, and at the same time, when only sixteen years of age, accepted the pastorate at a Baptist chapel in the neighbourhood. After a while I gave up my post at the school, and was thrown on the generosity of the people, and they gave me a salary of L45 a year; but as I had to pay twelve shillings a week for two rooms which I occupied, the salary was not enough. But the people, though they had not money, had produce, and there was not a pig killed by any one of the congregation that I had not some portion of, and one or other of them would bring me bread, so that I had enough bread and meat to pay my rent with. An old man in that place who was a great miser, one afternoon gave me three half-crowns, and as I was wanting a new hat at the time I got it with the money. The following Sunday the old man came to me again, and asked me to pray for him that he might be saved from the sin of covetousness, and said, The Lord told me to give you half-a-sovereign, and I kept half-a-crown back, and I cant rest of a night for thinking of it. (C. H. Spurgeon.)
Providing for the minister
Claude, the Indian preacher, after his conversion a few years ago in Russian America, began to sing hymns and tell gospel truths to his idol-worshipping fellow-countrymen. The old medicine men there wept, cowed by the felt presence of Gods Holy Spirit. Claude, said his companions, it is too bad for you to chop wood. You ought to tell the people these things all the time. I should not have anything to eat if I did not chop wood, he replied. We will chop harder and later and get enough for you to live on too, said they. So Claude began to preach and teach. His support was salmon. Salmon for his breakfast, dinner, and supper, every day all the year. This was the salary of the first Protestant missionary to Alaska. Soon he had sixty scholars and an audience of from four to five hundred. Gods Spirit was poured out. There were sixty converted, and hundreds gave up their devil worship.
Payment of ministers
In one of his conferences with working men Dr. Parker said: Some people sneered at preachers because they accepted pay. He contended that the question of payment ought never to arise in estimating the value of a true ministry. He could order a table to be made and delivered at any time, hut where could he order a character to be made and delivered on such a day? The man who gave them a thought gave them inestimable riches. The man who gave them an inspiration lifted them up above fog and cloud and depression and difficulty and gave them a new start in life. If he were asked to go and speak to the humblest outcasts of London, then the question of payment ought not to arise: they were his brethren and sisters and friends and were in darkness, and he had the light. They should have the light for nothing. But when men came to him and said, The well-to-do people of Bath, and Newcastle-on-Tyne, and Bristol want to hear you, he asked, Were they to escape without remunerating the man who instructed them and ministered to their enjoyment? He was prepared to preach for nothing if the landlord, the butcher, the baker, the candlestick-maker were agreeable, but these showed a brutal disregard for his feelings at quarter-day.
A question of payment
When addressing a body of working men, Bishop Wilberforce speaking of the nobility of true work, said, Though I am addressing an audience of working men, I may claim to be a working man myself, for I work as hard as any man here present. A voice called out from the middle of the room, But how about the pay? A burst of general laughter followed, which was, with some little difficulty, hushed down by those who thought that the bishop would be offended. But not a cloud passed across his face. His eye twinkled as he joined himself in the general merriment, and then, when silence was restored, without a moments hesitation, and the smile still playing upon his face, he said, My friend asks, how about the pay? I will tell him at once. You see I am paid the same whether I work or whether I dont. His audience saw at once the significance of his words: Work done for its own sake, not for greed or necessity. And the rafters of the roof above us rang again and again with their cheers. (Memoirs of Bp. S. Wilberforce.)
Ministers need encouragement
I know of a parsonage to which the death-angel came, and took to heaven a faithful and beloved under-shepherd. The kind members of his flock went to that desolate home, and could not say enough in praise of him whom they did truly love. A volume of his sermons was published, and widely circulated. Then the broken-hearted wife said: Oh, if they had only said one-half to him which they now say to me, how it would have lightened his labour and rejoiced his heart! I know of another parsonage to which a pastor returned, after a Sabbath of extreme mental fatigue, and of intensely loving work for his people. The almost agonizing tone with which he said: Not one kind word to-day, and Ive done my very best, would have met a kind response from every parishioners heart, could all have heard it. Not one kind word to-day. I know of a pastor to whom a parishioner said one Sunday evening: I have been benefited by both sermons to-day. When his pastor replied: It always helps me to hear that, this warm-hearted man said: If I always told you when I feel benefited by your sermons, it would be very often. I wish you could have heard the prayer of humble thankfulness which went up to heaven from the family altar in that pastors study that night. (Dr. Hoge.)
Doing nothing by partiality.
Partiality to be avoided
A suggestive anecdote comes to us just now from New York. One of the good clergymen of that city lately travelling, was engaged in pleasant conversation with a friend. He presently found himself greatly annoyed by a drunken fellow-passenger on the seat in front, who recognized him, and persisted in trying to take his share in the conversation. At last, losing all patience, our clerical friend arose, and, pushing his annoyer aside rather roughly, exclaimed: You are drunk, and I dont want to have anything to do with you. At this his unfortunate interlocutor was for a moment silent, and then, turning and gazing reproachfully at the irritated clergyman, replied, in a tone so loud as to be heard nearly through the entire car: Mr.–, pears to me you dont care very much about my soul. It is one thing, truly, to care about the souls of the intelligent, and the cultivated, and the agreeable and the clean, to say nothing of the temperate, and quite another thing to care about the souls of the ignorant and the ill-mannered and the unclean. And yet it must not be forgotten that the claims of this latter class are just as strong upon the Christian Church and the Christian worker, as the former, and that in our efforts to bring men to God we are not to select those who present themselves agreeably to us, but are to take them as they come.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Let the elders that rule well] Elder is probably here the name of an ecclesiastical officer, similar to what we now term presbyter. See note on 1Ti 5:1. Dr. Macknight has remarked that, “in the first age, the name , elder, was given to all who exercised any sacred office in the Church, as is plain from Ac 20:28, where the persons are called , bishops, who, Ac 20:17, were called , elders. The same thing appears from Tit 1:5, where those are called elders who, Tit 1:7, are named bishops; and from 1Ti 4:14, where, collectively, all who held sacred offices in Lystra are called , the presbytery or eldership, and are said to have concurred with St. Paul in setting Timothy apart to the ministry.”
Double honour] . Almost every critic of note allows that here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter.
Especially they who labour in the word and doctrine.] Those who not only preach publicly, but instruct privately, catechize, c. Some think this refers to distinct ecclesiastical orders but these technical distinctions were, in my opinion, a work of later times.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who these elders are here intended hath been a great question: it is plain they are not such only as are preachers. They are such as are,
worthy of double honour. The learned Mr. Pool, in his Latin Synopsis, giveth us an acconut of the most opinions about it:
1. Some judging them some of the elder sort of the members of the church, joining with the ministers in the government of the church, but not meddling with preaching, or administering sacraments.
2. Some judging by elders here are meant such as had been ministers, but being aged were superannnuated.
3. Others understanding by it the civil magistrates; which seemeth of all other opinions least probable, because at this time there were no such members of the Christian church.
4. Others think that deacons are here by that term understood, who being church officers have the name of elders given to them.
5. Others understand by elders the ordinary pastors of churches, that resided with their flocks, in opposition to apostles and evangelists: this seemeth less probable, because, there were no such in the primitive church but did labour in the word and doctrine.
6. Others think that some such are meant, as were not so fit for preaching, but yet administered the sacraments, prayed with the church, and privately admonished exorbitant members; but we shall want a good proof, either from Scripture or other authority, of any such officers in the primitive church.
I shall not determine which of these opinions is rightest, but leave the reader this own judgment. Whoever are here meant by elders are declared worthy of double honour; by which is understood either abundant honour, or else (as some say) respect and reverence, and also maintenance.
Especially they who labour in the word and doctrine; but especially such as take pains in preaching the gospel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. The transition from thewidow presbyteresses (1Ti 5:9)to the presbyters here, is natural.
rule wellliterally,”preside well,” with wisdom, ability, and lovingfaithfulness, over the flock assigned to them.
be counted worthy of doublehonourthat is, the honor which is expressed by gifts (1Ti 5:3;1Ti 5:18) and otherwise. If apresbyter as such, in virtue of his office, is already worthy ofhonor, he who rules well is doubly so [WIESINGER](1Co 9:14; Gal 6:6;1Th 5:12). Not literally that apresbyter who rules well should get double the salary of onewho does not rule well [ALFORD],or of a presbyteress widow, or of the deacons [CHRYSOSTOM].”Double” is used for large in general (Re18:6).
specially they who labour inthe word and doctrineGreek, “teaching”;preaching of the word, and instruction, catechetical or otherwise.This implies that of the ruling presbyters there were twokinds, those who labored in the word and teaching, and thosewho did not. Lay presbyters, so called merely because of their age,have no place here; for both classes mentioned here alike are rulingpresbyters. A college of presbyters is implied as existing in eachlarge congregation. As in 1Ti3:1-16 their qualifications are spoken of, so here theacknowledgments due to them for their services.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let the elders that rule well,…. By whom are meant not elders in age; though such ought to be honoured and respected, and to have a proper maintenance either from their children or the church, when reduced, and incapable of helping themselves; but then this is what should be done to all such persons, whereas the elders here are particularly described as good rulers and labourers in the word and doctrine; besides, elders in age are taken notice of before; nor are civil magistrates intended, such as were called the elders of Israel; for though such as discharge their office well are worthy of honour, yet it does not belong to any of them to labour in preaching the doctrine of the Gospel: nor are deacons designed, for they are never called elders in Scripture; nor is their work ruling, but serving of tables; nor does the ministry of the word belong to them as such; nor is any maintenance allowed them from the church on account of their office: nor are lay elders meant, who rule, but teach not; since there are no such officers appointed in the churches of Christ; whose only officers are bishops or elders and deacons: wherefore the qualifications such are only given in a preceding chapter. There are no other that rule in churches, but such who also speak to them the word of God; wherefore by him that rules, and the labourer in word and doctrine, are not meant two distinct orders, but different persons of the same order; some of these ruling well, but do not take so much pains in the ministry of the word; while others of them both rule well and labour in the word, and who are to be reckoned deserving of the honour hereafter mentioned. These are called “elders”, because they are commonly chosen out of the senior members of the churches, though not always, Timothy is an exception to this; and because of their senile gravity and prudence, which were necessary in them: and they may be said to “rule”, because they are set in the highest place in the church, and over others in the Lord, who are to submit themselves to them, and obey them. Christ’s church is a kingdom, he is King of it, and his ministering servants are rulers under him; and who rule “well” when they rule not with force and cruelty, or lord it over God’s heritage; but when they govern according to the laws which Christ the King and lawgiver has prescribed; when they explain and enforce those laws, and show them to the people, and see that they are put in execution and when they discharge this part of their work with diligence and prudence. Now let such be
counted worthy of double honour; which some understand of honour in this world, and in the world to come, and which they have; they are honoured now by Christ, though reproached by the world, by being called unto, qualified for, and succeeded in the work of the ministry; and when they have faithfully discharged it, they will be honoured by him hereafter, and be introduced into his joy with commendation, and shine as the stars for ever and ever. But rather this is to be understood both of that outward respect that is to be shown them by words and actions; and of a sufficient maintenance that is to be provided for them; in which sense the word “honour” is used in this chapter before; [See comments on 1Ti 5:3], and some think that the comparison is between the widows before mentioned, and these elders; that if poor widows in the church are to be honoured and maintained, then much more the officers of it; these are worthy of more honour, even of double honour, or, a larger and a more honourable main tenant: and indeed this seems to be the meaning of the word “double” when used both in an ill and in a good sense; see Re 18:6 and is an allusion to the firstborn among the Jews, who was to have a double portion of his father’s goods, De 21:17 and so may here signify, that the ministers of the Gospel ought not to have a short and scanty, but a large and honourable maintenance.
Especially they who labour in the word and doctrine; which lies in a constant reading of the Scriptures, the word of God, and diligently searching into them, and comparing them together, in order to find out the mind and will of God in them; in a daily meditation upon them, and study of them; and in frequent and fervent wrestling with God, or prayer to him, to give an understanding of them; and in endeavouring to find out the sense of difficult passages, which are hard to be understood; and in providing for the different cases and circumstances of hearers, that everyone may have a portion; and in the choice of apt and proper words to express truth in, to the capacities of all: this is labouring in the word in private; besides which there is labouring in doctrine, in public; in preaching the Gospel constantly, boldly, and faithfully; in holding it fast against all opposition, and in defending it by argument, both by word and writing. The phrase seems to be Jewish, a like one is often to be met with in Jewish writings: Rabbenu was sitting ,
“”and labouring in the law” before the congregation of the Babylonians at Tzippore b;”
and again c,
“R. Jonah gave tithes to R. Acha bar Alia, not because he was a priest, but because he , “laboured in the law”;”
and they say d,
“there is no greater reward for a man in the world, as for him , “who labours in the law”;”
hence we read e of , “the labour of the law”, which they say the mouth is made for, and of labourers in the law f; and such persons they judged worthy of the greatest respect, and to be preferred to others. For, they say g,
“if a congregation is obliged to give a salary to a doctor (or ruler of the synagogue), and to a minister of the congregation, and it is not in their power to give to both; if the ruler is a famous man, and great in the law, and expert in doctrine, he is to be preferred, but if not the minister of the congregation is to be preferred.”
b Bereshit Rabba, sect. 33. fol. 28. 3. c T. Hieros. Masser, Sheni, fol. 56. 2. d Zohar in Gen. fol. 60. 4. & pasira. e T. Bab. Sanhedrin, fol. 99. 2. f Derech Eretz, fol. 17. 4. g Jore Des, Tit. 251. sect. 13.
Fuente: John Gill’s Exposition of the Entire Bible
| Directions Concerning Elders; Concerning Church Discipline. | A. D. 64. |
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. 19 Against an elder receive not an accusation, but before two or three witnesses. 20 Them that sin rebuke before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. 22 Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure. 23 Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities. 24 Some men’s sins are open beforehand, going before to judgment; and some men they follow after. 25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
Here are directions,
I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (v. 17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deut. xxv. 4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Matt. x. 10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God’s appointment that those who preach the gospel should live of the gospel (1 Cor. ix. 14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.
II. Concerning the accusation of ministers (v. 19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; “but (v. 20) those that sin rebuke before all; that is, thou needest not be so tender of other people, but rebuke them publicly.” Or “those that sin before all rebuke before all, that the plaster may be as wide as the wound, and that those who are in danger of sinning by the example of their fall may take warning by the rebuke given them for it, that others also may fear.” Observe, (1.) Public scandalous sinners must be rebuked publicly: as their sin has been public, and committed before many, or at least come to the hearing of all, so their reproof must be public, and before all. (2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.
III. Concerning the ordination of ministers (v. 22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: “Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men’s sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty.” Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men’s sins. “Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others.” Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men’s sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.
IV. Concerning absolution, to which 1Ti 5:24; 1Ti 5:25, seem to refer: Some men’s sins are open beforehand, going before to judgment, and some follow after, c. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men’s sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church they go before to judgment, to lead them to censure.–Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men’s sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men’s sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.
V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, v. 21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, c. It seems Timothy was a mortified man to the pleasures of sense he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man’s heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Prov. xxxi. 6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness.
Fuente: Matthew Henry’s Whole Bible Commentary
The elders that rule well ( ). See verse 1 for ordinary sense of for “older man.” But here of position in same sense as (3:2) as in Tit 1:5 = in verse 7. Cf. Luke’s use of (Ac 20:17) = Paul’s (Ac 20:28). is second perfect active participle of (intransitive use) for which see 3:4.
Let be counted worthy (). Present passive imperative of , to deem worthy (2Th 1:11). With genitive case here.
Of double honour ( ). Old and common contract adjective (, two-fold, in opposition to , single fold). But why “of double honour”? See 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows.
Especially those who labour in word and teaching ( ). Either those who work hard or toil (usual meaning of , 2Ti 2:6) in preaching and teaching (most probable meaning. See verse 18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Tit 1:8f. See both and used for same men (elders) in 1Th 5:12 and the use of in 1Cor 15:10; 1Cor 16:16.
Fuente: Robertson’s Word Pictures in the New Testament
The elders that rule well [ ] . For that rule well, see on kalwv proistamenon ruling well, 1Ti 3:4. The phrase is peculiar to the Pastorals. See on ver. 1.
Double honor [ ] . This at least includes pecuniary remuneration for services, if it is not limited to that. The use of timh as pay or price appears Mt 27:6, 9; Act 4:34; Act 7:16; 1Co 6:20. Double, not in a strictly literal sense, but as pleiona timhn more honor, Heb 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders – ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both.
Those who labor [ ] . See on ch. 1ti 4:10. No special emphesis attaches to the word – hard toiling in comeparison with those who do not toil. The meaning is, those who faithfully discharge the arduous duty of teaching. Comp. Heb 13:7.
In word and doctrine [ ] . Better, word and teaching. Word is general, teaching special. In word signifies, in that class of functions where speech is concerned. The special emphasis (malista especially) shows the importance which was attached to teaching as an antidote of heresy.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let the elders that rule well” (hoi kalos proestotes presbuteroi) “The elders that rule or stand forth – serve well.” Note, no single bishop or elder is ever singularly charged to “rule” God’s church or local congregation. Bishops are overseers, but only a plurality of elders are to rule, Heb 13:7; Heb 13:17; Heb 13:24.
2) “Be counted worthy of double honour” (diples times akseousthosan) “Let be deemed, accounted, calculated, or computed worthy of double honor,” or double pay, employed full time ordained workers, not merely pastors or bishops, 1Pe 5:1.
3) Especially they who labour in the word and doctrine.” (malista oi koprontes en logo kai didaskalia) “Especially the ones (elders, mature ordained brethren, whether for deaconship or the bishopric) laboring in speech and teaching,” those actually engaged, laboring full time in preaching and teaching the system of faith of Jesus Christ; See Gal 6:6; Full time ordained employees of a church, in whatever capacity they serve, are to be paid, as they labor in word and doctrine, 1Ti 5:12-13.
Fuente: Garner-Howes Baptist Commentary
17 Elders (98) For preserving the good order of the Church, it is likewise highly necessary that elders should not be neglected, but that due regard should be paid to them; for what could be more unfeeling than to have no care about those who have the care of the whole Church? Here πρεσβύτερος (elder) is not a name of age, but of office.
Accounted worthy of double honor Chrysostom interprets “double honor” as meaning “support and reverence.” I do not oppose his opinion; let it be adopted by any one that chooses. But for my own part, I think it is more probable that a comparison is here drawn between widows and elders. Paul had formerly enjoined that honor should be paid — to widows; but elders are more worthy of being honored than widows, and, with respect to them, ought therefore to receive double honor.
But in order to shew that he does not recommend masks, he adds, who rule well; that is, who faithfully and laboriously discharge their office. For, granting that a person should a hundred times obtain a place, and though he should boast of his title; yet, if he do not also perform his duty, he will have no right to demand that he shall be supported at the expense of the Church. In short, he means that honor is not due to the title, but to the work performed by those who are appointed to the office.
Yet he prefers those who labor in word and doctrine, that is, those who are diligent in teaching the word; for those two terms, word and doctrine, signify the same thing, namely, the preaching of the word. But lest any one should suppose him to mean by the word an indolent, and, as it is called, a speculative study of it, he adds doctrine (99)
We may learn from this, that there were at that time two kinds of elders; for all were not ordained to teach. The words plainly mean, that there were some who “ruled well” and honorably, but who did not hold the office of teachers. And, indeed, there were chosen from among the people men of worth and of good character, who, united with the pastors in a common council and authority administered the discipline of the Church, and were a kind of censors for the correction of morals. Ambrose complains that this custom had gone into disuse, through the carelessness, or rather through the pride, of the doctors, who wish to possess undivided power.
To return to Paul, he enjoins that support shall be provided chiefly for pastors, who are employed in teaching. Such is the ingratitude of the world, that very little care is taken about supporting the ministers of the word; and Satan, by this trick, endeavors to deprive the Church of instruction, by terrifying many, through the dread of poverty and hunger, from bearing that burden. (100)
(98) “ Les prestres ou anciens.” — “Presbyters or elders.”
(99) “He shews that we might do many other things, and might allege that we had no leisure; but yet we must consider chiefly what it is to which God calls us. They who would wish to be reckoned pastors ought to devote themselves especially to that word. And how? In order to study it secretly in their closet? Not at all; but for the general instruction of the Church. That is the reason why Paul chose to add the term doctrine. It was quite enough to have said, word; but he shews that we must not privately speculate what we shall think fit, but that, when we have studied, it is that others may profit along with us, and that the instruction may be common to the whole Church. — This is the true mark for distinguishing properly between the pastors whom God approves and wishes to be supported in his Church, and those who claim that title and honor, and yet are excluded and rejected by him and by the Holy Spirit.” — Fr. Ser.
(100) “In this passage Paul did not look to himself, but spoke by the authority of God, in order that the Church might not be destitute of persons who should teach faithfully. For the devil, from the beginning, had the trick of attempting to hunger good pastors, that they might cease to labor, and that there might be very few who were employed in preaching the word of God. Let us not view the recommendation here contained as coming from a mortal man, but let us hear God speaking, and let us know that there is no accepting of persons, but that, knowing what was profitable to the whole Church, and perceiving that many were cold and indifferent on this subject, he has laid down a rule, that they whose duty it is to preach the gospel shall be supported; as we see that Paul speaks of it in other passages, and. treats of it very fully in the First Epistle to the Corinthians, though he likewise mentions it in the Epistle to the Galatians.” — Fr. Ser.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Ti. 5:17. Counted worthy of double honour.If the honour is remuneration, this double honour, denoting competent reward as well as respect, is like Costards gardon, better than remuneration.
1Ti. 5:19. Receive not an accusation.Their position would render them liable to be accused, and they must be guarded from slander.
1Ti. 5:21. The elect angels.Who kept their own estate (Jud. 1:6).
1Ti. 5:22. Lays hands suddenly on no man.The usual explanation, of the imposition of hands in ordination, is rejected by Ellicott in favour of the assumption that it was in absolution of penitents. It would seem better to leave the admonition more general, as a warning against precipitancy.
1Ti. 5:23. Drink no longer water.Timothy had evidently carried his abstemiousness beyond the limits of prudence.
1Ti. 5:24. Going before follow after.In either case they come to judgment, as heralds and apparitors, or as an inevitable testimony crying after them.
1Ti. 5:25. The good works of some are manifest beforehand.R.V. there are good works that are evident. As in the case of sins, so in the case of good worksthey must eventually be manifest, perhaps to the astonishment of those by whom they were wrought.
MAIN HOMILETICS OF THE PARAGRAPH.1Ti. 5:17-25
Rules for Church Government
I. The diligent and faithful minister should be highly esteemed and generously maintained (1Ti. 5:17-18).It is in vain to expect spiritual profit from a minister we do not respect. As a public man he is exposed to much criticismcriticism that is often thoughtless, shallow, and unfair; and all such criticism tends to lower his influence with the indifferent and unspiritual. To get the highest good from the pastor the people must love and esteem him; and where this spirit obtains his maintenance will be just and generous, and cheerfully rendered. He devotes his life, his powers, his all, to his work, first for the love of his Master, and then for the spiritual salvation of his people. If he ministers faithfully in holy things, he is entitled to honour and becoming support in temporal things.
II. The character and reputation of a minister should be jealously guarded (1Ti. 5:19).There are some people who gloat with undisguised satisfaction as they eagerly listen to the most flippant scurrilities disparaging a minister of the gospel. His very office is an offence to them, and his fidelity a constant rebuke to their inconsistencies and follies. A Church that runs down its minister degrades itself. If there is real cause for complaint, the accusation should be cautiously and tenderly made, and should be treated and sifted with the utmost gravity and justice. A ministers character is his shield: if that is lost, he is undone.
III. Care should be scrupulously exercised in selecting men for the Christian ministry.Lay hands suddenly [hastily] on no man (1Ti. 5:22). A man is not fit for the Christian ministry because he thinks he is. He must possess not only graceevery Christian must do thatbut also gifts that demonstrate his suitability for the office. Even then it should be evident by the fruits of his labours that he is Divinely called to the work. He must also have the opportunity of scholastic and spiritual training, and be severely tested by inquiry and repeated examinations. Few young men realise the difficulties and trials of the ministerial vocation. Dr. Raleigh, at the height of his popularity, speaking to one of his deacons on this subject, said: They come here and see the place crowded; they hear me preach, and it all seems easy and natural; and straightway they get a desire to do the same. Ah! they little know what it has cost me to attain to this!
IV. Sin everywhere should be faithfully and fearlessly denounced.
1. As a warning to others. Them that sin rebuke before all, that others also may fear (1Ti. 5:20).
2. To avoid the suspicions of personal connivance. Neither be partaker of other mens sins: keep thyself pure (1Ti. 5:22).
3. Sin and virtue will sooner or later be made evident (1Ti. 5:24-25).
V. Zeal to serve the Church does not justify indifference to bodily health (1Ti. 5:23).Many practise this advice to Timothy who do not suffer from Timothys complaint. The tendency of the young pastor was to asceticism, and his excessive abstinence, adopted from conscientious motives, was undermining his already delicate constitution. There were few by whom the advice to take a little wine for medicinal purposes could be so safely followed as by Timothy. His high-toned temperance was his safeguard. There is no encouragement to the wine-bibber in this cautious advice. The health of the minister is an important factor in the effective discharge of his physically exacting duties. There was common sense in the reply of Robert Hall to the question as to what is the best preparation for preaching when he said, A good nights rest. The success of the sermon depends upon the preachers state of health. It is a sacred duty to cherish and strengthen the body, that it may be a more vigorous servant and instrument of the mind.
VI. Rules for Church government should be applied with strict impartiality. (1Ti. 5:21).There should not be less care in maintaining Church order and discipline than in the methodical management of a large business, or in civic government, or in the administration of justice in courts of law. Church courts should be patterns of justice and equity. It is easier to observe than to enforce discipline.
Lessons.
1. Church organisation is the outgrowth of Church life.
2. To govern well the minister must himself respect and obey the law.
3. Discipline and doctrine are essential in promoting vigorous Church life and progress.
GERM NOTES ON THE VERSES
1Ti. 5:17-22. Ministerial Life
I. Should be relieved from pecuniary burdens (1Ti. 5:17-18).
II. Should be guarded from vexatious charges, but its sins fearlessly rebuked (1Ti. 5:19-20).
III. Should be distinguished by impartiality (1Ti. 5:21).
IV. Should not be entered upon without careful preparation (1Ti. 5:22).
1Ti. 5:24-25. Bad and Good Men.
I. Bad men and their actions.
1. The openly wicked. Their character is patent to all observers. Their sins are gross and flagrant.
2. The secretly wicked. They have a false character, different at home and abroad, in their family and among their boon companions, in the Church and in the world. They are sometimes unmasked during their lives. They shall appear in their true colours before the judgment-seat.
II. Good men and their actions.
1. The unmistakably good. They are acknowledged as Christians by all who know them. Comparatively rare. High style of excellence. A boon to have been intimately acquainted with a single specimen.
2. The questionably good. Their excellence is concealed by their humble position, or their meagre attainments, or their constitutional diffidence and reserve. Gradually it becomes known in a larger or more limited circle here. They shall shine forth as the sun in the kingdom of their Father.
Lessons.
1. Let us be cautious in our judgments of our fellow-men.
2. Let us act with habitual reference to the judgment-seat.
3. Let us be resolved not to leave behind us a doubtful reputation.G. Brooks.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3.
CARE OF ELDERS. 1Ti. 5:17-25
Text 5:1725
17 Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 18 For the scripture saith, Thou shalt not muzzle the ox when he treadeth out the corn. And, the laborer is worthy of his hire. 19 Against an elder receive not an accusation, except at the mouth of two or three witnesses. 20 Them that sin reprove in the sight of all, that the rest also may be in fear. 21 I charge thee in the sight of God, and Christ Jesus, and the elect angels, that thou observe these things without prejudice, doing nothing by partiality. 22 Lay hands hastily on no man, neither be partaker of other mens sins: keep thyself pure. 23 Be no longer a drinker of water, but use a little wine for thy stomachs sake and thine often infirmities. 24 Some mens sins are evident, going before unto judgment; and some men also they follow after. 25 In like manner there are good works that are evident; and such as are otherwise cannot be hid.
Thought Questions 5:1725
193.
Are we to assume from 1Ti. 5:17 that there are some elders who rule or that there are some elders who do not rule well?
194.
Can we infer from these verses that some elders ruled and some taught, and that such were separate responsibilities? Explain,
195.
What is the double honor? You are called upon to think and advance an opinion,
196.
Who is the ox in the figure of speech as given from Deu. 25:4?
197.
Who said: the laborer is worthy of his hire (Cf. Luk. 10:7) Paul says the Scripture saithare we to infer that the Gospel of Luke is here called Scripture, and placed on an equal level with the O. T. reference from Deut,?; of what importance is it if this is true?
198.
Who is the elder of 1Ti. 5:19? Is this in reference to an officer in the church or just an older man? Explain.
199.
Is the mention of two or three witnesses hinting at a formal meeting in which accusations are made and supported?
200.
In what manner are we to understand the word sin as in 1Ti. 5:20? Just how is this to be done? Is it to be a part of our responsibility today? Who are the rest of 1Ti. 5:20?
201.
Why the strong exhortation of 1Ti. 5:21? Please explain the context.
202.
Why would Timothy be tempted to be partial or prejudiced? Please be practical.
203.
Are we introduced to an ordination service in 1Ti. 5:22? How connect laying on of hands with other mens sins?
204.
What type of purity is suggested in 1Ti. 5:22? How is this related to the context?
205.
No one seems to know how 1Ti. 5:23 relates to what is said in 1Ti. 5:22 or 1Ti. 5:24; do you? Attempt it,
206.
Is Paul recommending moderate drinking of wine? If not, what is the suggestion?
207.
Why didnt Paul recommend prayer and faith for Timothys infirmities?
208.
Is Paul telling Timothy to allow for a lapse of time before the selection of candidates for the eldership? Read 1Ti. 5:24-25 with this thought in mind: time will reveal character and thus indicate the disqualified and the qualified. Are we fair with the text to infer such?
209.
What is the most important point of emphasis in this section as it relates to our present need for elders?
Paraphrase 5:1725
11 Let the elders who preside prudently in your religious meetings be counted worthy of double honour; let them have a liberal maintenance from the funds of the church; especially those who, besides presiding, labour in preaching and teaching.
18 The duty of the faithful to maintain widows and elders, is enjoined both in the law and in the gospel. For the law saith to the Jews, Thou shall not muzzle the ox while treading out the corn, but allow him to eat of that which he treadeth as a recompense for his labour; and in the gospel Christ enjoins the same duty, for this reason, that the labourer is worthy of his hire.
19 Against an elder, whether he be a bishop, a president, or a deacon, receive not an accusation, unless it is offered to be proved by two or three creditable witnesses.
20 Those who, by the testimony of credible witnesses, are found in sin, rebuke before the whole church, that other elders also may be afraid to commit the like offences.
21 I charge thee, in the presence of God, and of the Lord Jesus Christ, and of the chief angels, that thou observe these rules concerning the admonition of the old and the young, and the maintaining of widows and elders, and the censuring of sinners, without being prejudiced against any person; and doing nothing from favour.
22 Appoint no one to any sacred office hastily, without inquiring into his character and qualifications: Neither, by conferring these offices on unworthy persons, partake of other mens sins. In the whole of thy conduct, keep thyself blameless.
23 Thy health being of great importance to the church, no longer drink pure water, but mix a little wine with it, on account of the disorder of thy stomach, and thy many other bodily infirmities.
24 In judging of those who desire sacred offices, consider, that of some men the sins are very manifest, leading before inquiry to condemnation. Such reject. But in others especially, their sins are so concealed that the knowledge of them follows after inquiry. For which reason no one ought to be appointed to sacred offices hastily.
25 In like manner also, the good works and good qualities of some men are very manifest: Such may be admitted to sacred offices without any particular inquiry. And those which are not manifest cannot be long hidden, if an accurate inquiry be made.
Comment 5:1725
1Ti. 5:17. The honor due widows was discussed in the last section, we have here a discussion of the honor due elders, All elders are to be held in high regard, but some are to be given double honor. Just what is this double honor? We have read many and varied comments upon possible meanings: (1) Double pay (2) Honor plus salary (3) Twice the pay of the sixty year old widows (4) Twice the pay of the deacons (5) Honor as an older man and honor as an elder (6) Honor as a brother and honor as an elder (7) Special regard because of position and workwhich would include remuneration. This last view seems most tenable. Those elders who do an outstanding job should receive special recognition from the congregation, both by word and by pay, or financial help. The particular men to receive such distinction are specified: . . . those who wear themselves out teaching and preaching the Word. (We would look for a long while before we found such a one today). This does not mean that only some elders were to teach and others were not to teach, for their qualifications indicated all were to be able to teach, (1Ti. 3:2). Those who thus serve with special distinction, should be recognized by and before the congregation.
1Ti. 5:18. This verse is an explanation of the preceding one. The word for would indicate its connective quality. The scriptures teach us of the responsibility of honoring such men; we are taught such from both the old and the new covenanti.e., Deu. 25:4 and Luk. 10:7. Such seems to be the thought of Pauls purpose. What did the ox receive for his work?: a part of the grain he helped to thresh; this was lawful and right. What does a laborer receive from his work?: pay. What then should a faithful man of God receive from his efforts? Can we pay the ox and the workman but not the man of God? It is important as well as imperative that elders be recognized in this light, both as to their work and their honor.
1Ti. 5:19. Elders should be safeguarded from malicious gossip. Any overseer worthy of the name, will receive criticism in his work for Christ. Such criticism will come to the ears of the evangelist; what shall he do when he hears it? The Old Testament required two or three witnesses in the establishment of an accusation, Cf. Deu. 19:15; and so did our Lord, Cf. Mat. 18:16; and so did Paul elsewhere, Cf. 2Co. 13:1. Men or women who will not sign their name to an accusation should be rebuked for making it. We are not told just where and when and how such accusations are to be made. Are we to think of a public meeting in which accusers and accused face each other? or are we to understand this as only an informal, personal matter? This is best left up to the grace and wisdom of those involved.
1Ti. 5:20. When an accusation is established against an elder or elders, something must be done. The guilty elder or elders are to be rebuked in the sight of all. Where and when is this to take place? The answer depends upon who is involved in the word allAre we to understand this to mean the rest of the elders, or the congregation? We prefer the latter inasmuch as the congregation selected the elders, the elders oversee the local congregation, and to them they are responsible. It only seems logical that where certain elders have proved themselves unworthy, all the congregation should know about it. This rebuke in the sight of all presupposes that the attempts of restoration described by our Lord have been made without success. Such a rebuke or discipline is the last effort to save such men and warn the church. There should be an effect for good on the rest of the eldership as well as the community. The rest durst not join themselves to them: howbeit the people magnified them. So said Luke of the results of the discipline of the church in Jerusalem, (Cf. Act. 5:13). A holy respect for the purity of life required by God for the officers of His church, should be the response of those who are participators and spectators in this experience.
1Ti. 5:21. The exalted and strong words of Paul in this verse come as somewhat of a surprise. Why would it be necessary to say what he did? and how does it fit the context? Perhaps a vision of all the dear ones in the church at Ephesus, as well as those of the seven churches of Asia, came up before the eyes of his heart, as he thought of how vastly important good leadership is, and so he was prompted to say what he did. Could it be that he felt the limitation of paper and ink to communicate the depth of feelings he had about the matter of faithful shepherds, and injected this strong expression to impress upon Timothy his deep and true concern? We much prefer these thoughts to the opinion that Timothy was weak and variable in his attitude and work. If he was, why did Paul call him to the work? There were many others to whom he could have given the task.
It is more than a sobering thought that God, Christ and elect angels are all watching our actions and reading our thoughts. Remember, the all seeing and all-knowing God is a witness to your work among men. If we are prejudiced or partial, we shall finally give an account for it, How easy it is to allow friendship and personality to turn our heads and hearts. Prejudice is preference by pre-judgment; partiality is choice because of personal advantage.
1Ti. 5:22. Continuing the thought broken by the charge of 1Ti. 5:21, Paul speaks of the ordination of elders. The laying on of hands for setting men into office was a common practice in the early church: Cf. Act. 13:1-3; 2Ti. 1:6; 1Ti. 4:14; Act. 6:1-6. Tit. 1:5 would be a companion reference as to the responsibility of the evangelist in this work. We are not to understand that the total service is up to the evangelist; the selection according to Act. 6:3 was the responsibility of the congregation. Act. 14:23 supports this thought: the word appointed means to elect with an outstretched hand. The only detailed method of selection is the reference in Act. 6:1-6. The qualifications for the office are made known by the evangelist. The congregation looks out men qualified for the office, and decides such by vote. After they have been selected they are set into the office by the laying on of the hands of the evangelist; (or the elders and evangelist). Pauls warning that this should not be done in haste is very, very important. To ordain in haste is to be a partaker in other mens sins. Is it a sin to have a man in office who is not qualified for the work? So it would seem from this verse. To be over-influenced by personal considerations, and for such reasons to lay hands on a candidate in the sacred service of ordination, is indeed a sin of giant magnitude.
Keep thyself pure must be an emphasis of what has just been said: keep your motives clean and holy in your part of appointing elders.
1Ti. 5:23. Commentators have been at an almost complete loss to show the connection of this verse to the context. The directions for the honoring, correcting and selecting of elders surely has little to do with Pauls advice to take a little wine for your stomachs sake and thine often infirmities. Simpson suggests: It may be that having exhorted Timothy to keep himself pure Pauls mind reverts to the consecration of the Nazarite in Num. 6:1-27 where both words for pure occur (in the LXX), with its solemn abjuration of wine. Now Timothy, conversant from childhood with the Old Testament Scriptures, may have regarded this vow of abstinence as a precedent binding on himself; and so it may have been meant to remind him that wine was one of the Lords good gifts to man, at least medicinally beneficial, and that he lay under no embargo to taboo it. (Ibid. p. 80). Lenski suggests that Paul was aware of the close relationship between the body and the mind, and wanted Timothy in the best physical condition possible so as to be able to make the wisest choices in the spiritual realm. Either of these positions seems as fair an explanation as we might advance. As to the use of the expression a little wine as an excuse for moderate drinking, we have nothing but contempt! The passage speaks of the use of wine for medicinal purposes and this is all it says about the use of wine. A complete study of the subject of wine as used in the Bible will be found in the Special Study section of this book.
1Ti. 5:24. Once again we are back to the general subject of this sectionthe eldership. Do not be in a hurry to set men into this holy responsibility. If you but wait you will be able to observe their conduct and know if they are fit material for the work. In some of their lives sin will be most obvious. Such men are, as it were, led by their sins on to the judgment. It is not so with some othersyou must wait awhilebut, by and by their general demeanor gives them away, and they follow where their evil desires lead them. None of this could be known if hasty judgment was made upon first impressions. This we believe is the meaning of 1Ti. 5:24.
1Ti. 5:25. The opposite is also truefor which we are thankful. The good works of some men are known by all. We should always be grateful that society as a rule has a sense of right and wrong, (whether the majority practice it or not), and good is recognized by all men for what it is. No man can continue in good works for a period of time without being identified as the source of such. The general admonition of 1Ti. 5:24-25 is to wait awhile before appointment of eldersin this period of proving, the character of men will be made known.
Fact Questions 5:1725
149.
What is the double honor due some elders? Please remember you are under no obligation to accept our opinion.
150.
Should some elders be paid for their work? Explain.
151.
When an elder is accused of sin, what is the procedure?
152.
Before whom should sinning elders be rebuked? Explain,
153.
What should be the good effect of such a rebuke? Explain. Why is it often the reverse?
154.
Explain the place and purpose of 1Ti. 5:21.
155.
Explain the total ordination process.
156.
Why is it so important that we do not ordain in haste?
157.
How are we to understand the little phrase keep thyself pure?
158.
Attempt to show the connection of 1Ti. 5:23 with the context,
159.
Is there a thought here for the moderate use of wine?
160.
How could sins go before unto judgment?
161.
Who is doing the following in 1Ti. 5:24?
162.
In 1Ti. 5:25 what cannot be hid, and why?
EXAMINATION OVER PAULS FIRST LETTER TO TIMOTHY
1.
Reproduce the outline of the letter.
2.
Paul, an apostle of Christ Jesus according to the Commandment of God our Saviour . . . Explain the Commandment in this verse.
3.
. . . and the goal of the charge is love out of a pure heart. . . . Explain the charge, and the arrival at the goal, i.e. how the goal is achieved.
4.
But we know that the law is good, if one uses it lawfully. . . . Explain the lawful use of the law.
5.
. . . . but I received mercy because being ignorant I acted in unbelief . . . Show how ignorance relates to mercybe careful here.
6.
. . . . the prophecies which led the way to you, that you might wage in them the good warfare. . . . Explain the prophecies, and Timothys use of them.
7.
In order that we may lead a tranquil and quiet life in all godliness and dignity. What is going to provide this type of life? Explain the cause of which this is a result,
8.
I desire therefore, that men pray in every place, lifting up holy hands, without wrath and disputing. Discuss the connection between prayer, wrath and disputing.
9.
Give the two reasons for saying: I do not permit a woman to teach.
10.
Faithful is the Word: if someone reaches after an overseership, he desires a good work. Discuss the words: reaches after and good work.
11.
Discuss two mental qualifications, and two personality qualifications of the bishop.
12.
Would a man who had developed the ability to superintend well by other means than rearing a family, be excluded from the eldership? If so why? If not why not?
13.
Explain the following phrase: And let these first be tested.
14.
Is there room for females in the office of deacon? Discuss.
15.
Give meaning to the following: Because every created thing of God is good, and nothing to be thrown away, being received with thanksgiving: for it is sanctified thru Gods word and petition. Explain especially the last phrase.
16.
Explain how godliness is profitable for all things.
17.
What gift or gifts did Timothy have? How did he get them? What was he to do with them?
18.
Answer the following questions about the enrollment of widows: 1) What is the meaning of the term enrollment? 2) For what purpose? 3) What qualifications? (state and explain at least two) 4) Should we practice it now?
19.
What is the double honor of the elders?
20.
Who is the blessed and only potentate. . . . Please explain from the context why you answer as you do.
Fuente: College Press Bible Study Textbook Series
(17) Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.More accurately rendered, Let the elders (presbyters) who rule well. The consideration of the position and qualifications of certain ruling elder women (the presbyteral widows) reminded St. Paul of certain points to be impressed on Timothy connected with the rank and honour due to the more distinguished presbyters associated with him in the Ephesian congregations.
Attention should be directed here to the vast powers intrusted to the presiding presbyter of such a Church as Ephesus (to use the title of Bishop in the ecclesiastical sense would be as yet an anachronism. It probably was, however, of general use within thirty years from the date of the Epistle, certainly before the close of the century). In addition to the general office of supervisor, one in the position of Timothy evidently had the distribution of the several grades of honours and remuneration among the presbyteral order (1Ti. 5:17; 1Ti. 5:21). To him, as presiding elder, belonged the functions of supreme judge in all matters ecclesiastical and moral, relating to the varied officials of both sexes connected with the Church. The right of ordination which, when the Apostles and the first generation of believers had passed away, became the exclusive work of the bishop, is here (see 1Ti. 5:22) specially intrusted by an Apostle to Timothy, the chief presbyter and apostolic representative in the Church of Ephesus, in the words: Lay hands suddenly on no man.
The elders (presbyters) to whom Timothy was to accord some special honour, were those who, in the congregations and Christian schools of so great a city as Ephesus, in addition to their many duties connected with organisation and administration, were distinguishing themselves in a marked manner by their preaching and teaching.
Among the devoted and earnest presbyters in these Asian churches, some there were, doubtless, who possessed the special gift of teaching, either in the class-room or the preachers chair. Those who, possessing, well and faithfully exercised these invaluable gifts were to be in some way preferred by the chief minister. The double honour (tim) is a broad inclusive term, and seems to comprehend rank and position as well as remunerationvictu et reverenti, as Melancthon paraphrases the words double honour. Timothy is here directed to confer on the more distinguished of the order of presbyters, official rank and precedence, as the reward of faithful and successful work.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. To elders, their stipend, trial, ordination, and purity, 1Ti 5:17-25 .
17. Double honour A double appreciation, or apprisal, showing itself not only in respect, but in means of support. He who expended most time and labour, would need and deserve most remuneration. That compensation is here included is agreed by critics and confirmed by Paul’s reasons assigned in the next verse.
Labour in the word and doctrine This may mean that there were two kinds of elders, namely, ruling elders and preaching elders; or it may simply mean that some were more efficient than others. The former supposes a distinction of office, the latter a difference in the men. The former is not the necessary meaning; and this passage is hardly sufficient to show a twofold office.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let the elders who run things well be counted worthy of double honour, especially those who labour in the word and in teaching.’
In view of the parallel with 1Ti 5:1 ‘the elders’ means ‘the older men’. Thus it then has to be defined as Paul wishes to refer to the church elders. There is possibly a play on the word. The older men who run their families well are worthy of double honour because as Christians they are not only physical fathers to their families but also spiritual ones, while especially to be honoured are the church elders, for they teach and minister the word and are the same to the whole church. If they run the church well they also are to be counted worthy of double honour. ‘Proistemi’ means ‘be over’ (1Th 5:12); ‘be in authority’ (over the household and over children – 1Ti 3:4-5; 1Ti 3:12); ‘maintain, engage in’ (good works – Tit 3:8). For these are the men who labour in the word and in teaching.
The reference to ‘honour’ looks back to the honouring of widows who have no relations, which had in mind the command to honour father and mother. Here then the double honouring is because they are fathers in two ways, either, in the case of the older men, over their households both physically and spiritually, or, in the case of the elders, over their households and the church. Alternatively it may mean ‘being treated generously’ or be connected with the ideas of the double portion received by the eldest son (Deu 21:17).
Fuente: Commentary Series on the Bible by Peter Pett
Timothy’s And the Church’s Responsibility Towards the Elders ( 1Ti 5:17-21 ).
Having spoken in depth about the women Paul now turns his attention to the men. He has reversed the order in 1Ti 5:1 in chiastic fashion. 1Ti 5:1 spoke of the men and then the women. From 1Ti 5:2 onwards he has mainly dealt with the women, now he turns his attention to the men. On that basis the word elders here signifies all elder males, so that it then has to be defined because Paul especially has in mind the church elders. If the widows are worthy to be honoured by being treated as part of the family and as mothers in God, the old men and elders are to be so even more. For they should be honoured both for twofold reason, first for being physical heads of their households and then for being spiritual ‘fathers’ to them, and this is especially true of the church elders for they run the church well and labour in the teaching of the word. They too then should be able to benefit from the church’s provision. Nor must any charge be accepted against them unless well witnessed, although if a charge of sin is proved against them then they must be admonished in front of the whole church.
Analysis.
a
b For the scripture says, “You shall not muzzle the ox when he treads out the corn.” And, “The labourer is worthy of his hire” (1Ti 5:18).
c Do not receive an accusation against an elder, except at the mouth of two or three witnesses (1Ti 5:19).
b Those who are sinning reprove in the sight of all, that the rest also may be in fear (1Ti 5:20).
a I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality (1Ti 5:21).
Note that in ‘a’ the elders who lead well are to be honoured, and in the parallel the treatment of them is to be carried out as in the sight of God, Christ and the angels. In ‘b’ the worthy are to be provide for, and in the parallel the unworthy are to be rebuked. Centrally in ‘c’ no accusation must be accepted against an elder on a single testimony.
Fuente: Commentary Series on the Bible by Peter Pett
How to Set in Order the Elders In 1Ti 5:17-25 Paul deals with the duties and discipline of church elders, which is the highest and noblest office in the church, for they labour in the word and doctrine. Paul teaches Timothy how to deal with disciple and rewards for church leaders.
Outline Here is a proposed outline:
1. Rewarding Elders 1Ti 5:17-18
2. Discipline for Elders 1Ti 5:19-20
3. Fulfill Office Without Partiality 1Ti 5:21-22
4. Insertion for Paul’s Health 1Ti 5:23
5. Closing Statement 1Ti 5:24-25
1Ti 5:17-18 Rewarding Elders – Honor those who lead well.
1Ti 5:17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
1Ti 5:17
“It is becoming, therefore, that ye also should be obedient to your bishop, and contradict him in nothing; for it is a fearful thing to contradict any such person. For no one does [by such conduct] deceive him that is visible, but does [in reality] seek to mock Him that is invisible, who, however, cannot be mocked by any one. And every such act has respect not to man, but to God. For God says to Samuel, “They have not mocked thee, but Me.” And Moses declares, “For their murmuring is not against us, but against the Lord God.” No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also, and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again, who had slain his brother, became suspended on a tree, and had his evil-designing heart thrust through with darts. In like manner was Abeddadan beheaded for the same reason. Uzziah, when he presumed to oppose the priests and the priesthood, was smitten with leprosy. Saul also was dishonoured, because he did not wait for Samuel the high priest. It behoves you, therefore, also to reverence your superiors.” ( The Epistle Of Ignatius To The Magnesians Shorter And Longer Versions 3) [122]
[122] Ignatius, The Ante-Nicene Fathers, vol. 1, The Apostolic Fathers With Justin Martyr and Ireneaus, ed. Alexander Roberts and James Donaldson (electronic edition), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004).
1Ti 5:17 Illustration:
Jos 19:49-50
1Ti 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
1Ti 5:18
Act 15:1-2, “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.”
In addition to the recognition of the Old Testament, the apostles realized that they had been given the authority to reveal the new covenant with as high authority as they held the Jewish Old Testament. According to 2Co 3:1-11, they were appointed ministers of this new covenant.
The major requirement for all of the New Testament writings to be considered “divinely inspired Scripture” was apostolic authority. These twenty seven books had to have been either written by one of the twelve apostles, or either been imposed by these apostles upon the churches as an “instrument” of the Church, to be read and obeyed by all. Thus, we see the Gospels and Paul’s epistles being read in gatherings alongside the Old Testament Scriptures, and being elevated to equal authority as other sacred Scripture.
Therefore, Paul’s qualifications as a minister of the new covenant was elevated to a level higher than others due to the fact that God had given him the calling of writing much of the New Testament. Paul realized that his writings were on an equal level of authority as the Old Testament Scriptures.
Therefore, Paul held the authority to speak on the level of authority that Christ Jesus spoke while on this earth. For example, in this verse, written in the 60’s, we see him quoting from the book of Deuteronomy and from the words of the Lord, which are later recorded in the Gospel of Luke. In this passage, Paul gives both equal authority.
Deu 25:4, “Thou shalt not muzzle the ox when he treadeth out the corn.”
Luk 10:7, “And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.”
Scripture References – Note similar Scriptures that indicate how the New Testament writings became elevated by apostolic authority to become equal to the Old Testament Scriptures:
1Co 14:37, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.”
2Co 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”
Col 4:16, “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.”
1Th 4:2, “For ye know what commandments we gave you by the Lord Jesus.”
1Th 5:27, “I charge you by the Lord that this epistle be read unto all the holy brethren.”
2Th 2:15, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”
1Pe 1:12, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.”
2Pe 3:16, “As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.”
Rev 1:3, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.”
1Ti 5:19-20 Discipline for Elders – Do not listen to a bunch of gossip by individuals about them, but only if two or three witnesses verify the truth. Then charge them of their sin before all, so others may fear.
1Ti 5:20 Comments – God has given the Church the authority to deal with sin. See Mat 18:15-20 and 1Co 5:1-7.
1Ti 5:20 Illustration:
Gal 2:11-14
1Ti 5:21-22 Fulfill Office Without Partiality Timothy must be strong in character to not show partiality when implementing Paul’s charges regarding elders.
1Ti 5:21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
1Ti 5:21
2Pe 2:4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;”
1Ti 5:22 “Lay hands suddenly on no man” Comments – Be careful how you choose and lay hands upon them. They need to be proven faithful. Note:
1Ti 3:6, “ Not a novice , lest being lifted up with pride he fall into the condemnation of the devil.”
1Ti 3:10, “ And let these also first be proved ; then let them use the office of a deacon, being found blameless.”
Illustration – Care was taken in the book of Acts in selecting deacons:
Act 6:5-6, “And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: Whom they set before the apostles: and when they had prayed, they laid their hands on them.”
1Ti 5:22 “neither be partaker of other men’s sins” – Illustration:
2Jn 1:11
1Ti 5:23 Insertion for Paul’s Health – Paul inserts a note for Timothy’s sake. In qualifying for these offices of church leadership with strict requirements, Paul speaks of not being given to much wine for the leaders of the church, but use it in moderation (1Ti 3:3; 1Ti 3:8 and Tit 1:7). For the sake of Timothy’s health, Paul advises him to use a little for medical reasons. It will not be wrong under these circumstances.
1Ti 5:23 Word Study on “wine” Strong says the Greek word “wine” “ ” ( ) (G3631) means, “wine.” BDAG says it means, “wine, normally the fermented juice of the grape.”
Comments – Unless a person served in the office of Church leadership, he does not understand the pressures that can come against a minister. It can be stressful upon a person’s body and affect their physical health. Paul had told Timothy as well as Titus not to allow church leaders to be given to wine, but to use it in moderation (1Ti 3:3; 1Ti 3:8, Tit 1:7; Tit 2:3).
1Ti 3:3, “ Not given to wine , no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;”
1Ti 3:8, “Likewise must the deacons be grave, not doubletongued, not given to much wine , not greedy of filthy lucre;”
Tit 1:7, ”For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine , no striker, not given to filthy lucre;”
Tit 2:3, “The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;”
Paul tells Timothy in this same epistle to drink a little wine for the sake of his health. Paul also says in this epistle that no food or drink is to be refused if it has been received with thanksgiving and the Word of God and prayer (1Ti 4:4-5). Thus, Paul is telling the leaders of the church not to indulge in these areas of his life, but to use wisdom and moderation.
1Ti 4:4-5, “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer.”
A troubled stomach is most often caused by unsanitized food and water. This is a real challenge for missionaries, particularly when their work requires them to do a lot of travel. Paul and Timothy travelled frequently, must have encountered stomach ailments. In 1Ti 5:23 Paul was simply telling Timothy to avoid the unsanitized water and drink the only safe alternative, which was wine, but in moderation. This is probably something the Lord showed Paul as a practical cure. If wine in moderation will help Timothy in his health, then it can be drunk with God’s blessings. Timothy apparently knew the medical benefits of using wine for his ailment, but he needed Paul’s permission to break the normal rule of abstinence, which Paul gives him in this verse.
1Ti 5:24-25 Closing Statement Paul then makes a closing statement about the task given to Timothy. He notes that the sins of some will be known and judged here in this life, but other sins will be hidden until Judgment Day. Likewise, good deeds are obvious in this life, but others will not be known until Judgment Day.
1Ti 5:24 Comments – Within the context of 1Ti 5:17-22 Paul was instructing Timothy on how to handle church elders. While discussing discipline and selection of elders Paul acknowledges that not all sins are apparent. Some men’s sins become known and are judged in this life, while others remain unknown until the Day of Judgment.
1Ti 5:25 Comments – Likewise, some men’s good works are obvious now, while others will not be known until the Day of Judgment.
Fuente: Everett’s Study Notes on the Holy Scriptures
Rules of Conduct with Regard to the Elders of the Congregation.
v. 17. Let the elders that rule well be counted worthy of double honor, especially they who labor in the Word and doctrine.
v. 18. For the Scripture saith, Thou shalt not muzzle the ox that treads out the corn; and, The laborer is worthy of his reward.
v. 19. Against an elder receive not an accusation but before two or three witnesses.
v. 20. Them that sin rebuke before all, that others also may fear.
v. 21. I charge thee before God and the Lord Jesus Christ and the elect angels that thou observe these things without preferring one before another, doing nothing by partiality.
v. 22. Lay hands suddenly on no man, neither be partaker of other men’s sins. Keep thyself pure.
v. 23. Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.
v. 24. Some men’s sins are open beforehand, going before to judgment; and some men they follow after.
v. 25. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid. Having named the qualifications of a bishop or elder in the third chapter, the apostle here speaks of the regard in which the members of the presbytery should be held and the manner in which they should be treated: Let the elders that rule well be counted worthy of double honor, above all those that toil in the Word and doctrine. All the elders, all the members of the presbytery that are engaged in that excellent office and work of overseeing and ruling the congregation, should be regarded and treated with double honor, partly on account of their age, partly on account of the dignity of their office. This includes, as a matter of course, that those men who devote all their time to the congregation receive such a compensation as will enable them to live decently with their family, in proportion to the average income of the church members. But the apostle singles out those that are engaged in the hard labor, in the toil connected with the teaching of the Word, in proclaiming Christian doctrine. These men, whom we now designate as pastors or ministers, are not only engaged in the arduous work of overseeing the flock of Christ, but also have charge of the fatiguing labor of teaching, both publicly and privately, in public sermons and individual pastoral application.
The apostle supports this demand with passages from Scriptures: For Scripture says, The ox treading out the grain thou shalt not muzzle; and, Worthy is the laborer of his pay. In the Ceremonial Law of the Old Testament, Deu 25:4, the rule had been included that no farmer engaged in threshing his grain on the open stone threshing-floor, such as were in use in the Orient, was permitted to place a muzzle on the oxen that were treading out the grain from the hull. The animals were to be allowed to eat of the straw and of the grain as much as they liked. The application the apostle leaves to the reader, and it certainly offers little difficulty. The second passage quoted by him is not found in that form in the Old Testament, being a word used by Jesus, Mat 10:10; Luk 10:7. “It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the ‘Gospel’ in which it was found. ” (Barnes.) A laborer is worthy of his pay, or wages. A pastor being engaged all the time in the service of the congregation, either directly or indirectly, it follows that he must be given his livelihood by the people whom he serves. But the support thus offered by the congregation cannot be considered adequate payment for the imparting of blessings that cannot be paid with all the money of the world. The maintenance of pastors is not a matter of charity, but of plain duty on the part of the congregations.
The apostle next takes up the matter of accusations against the elders of the congregation: Against an elder do not accept a charge except by two or three witnesses. It was to be expected that the ruling elders of the congregation, the members of the presbytery, would be subject to suspicion and criticism, partly from jealousy, partly from ignorance. This situation St. Paul meets in time by giving this rule for cases of that kind. Timothy, as the apostolic delegate, was in no way to accept such accusations, not permit them to be discussed, unless the testimony of at least two or three witnesses was available, Deu 19:15. It was of prime importance that the dignity of the ministerial office should be guarded, and that mere suspicions and conjectures should not be permitted to hinder the course of the Gospel.
On the other hand, of course, it was necessary to make use of the utmost severity in dealing with a real offense: Those that sin rebuke before all that the others also may have fear. If it should happen that an elder become guilty of some grave offense against morality, such as adultery, drunkenness, and other sins, where the guilt is apparent or easily proved, especially if the official concerned was making a practice of such sins, there Timothy should administer his rebuke immediately and with great emphasis. For it is by means of such offenses that the greatest harm is done in the Christian Church. A sharp, rebuke would have the purpose, not only of correcting the erring brother and bringing him to his senses, but also of serving as a warning to others, that is, to the other members of the presbytery. To use just the right words in a case of this kind and to be tactful in just the right way is not an easy matter. The apostle therefore adds the solemn adjuration: I charge thee before God and Christ Jesus and the elect angels that thou observe these points without prejudice, doing nothing according to partiality. He calls upon God, the Lord of heaven, upon Christ Jesus, the Lord of the Church, upon all the elect or holy angels, as witnesses of his earnest charge. Timothy should remember that all these were vitally interested in the work and success of the Church, and should govern all his actions accordingly. His attitude must be one of absolute impartiality, his judgment should be influenced neither by personal likes nor dislikes. As there is no respect of persons with God, so Timothy should discard all outside influences and let the facts of the case decide the matter.
More important, however, than the proper adjustment of matters after an offense of this kind was that of avoiding them altogether, if possible: Lay hands hurriedly on no man. Timothy was not to be too anxious about accepting or ordaining men as presbyters or elders. The proper examination of every candidate’s qualifications was never to be omitted, lest someone be ordained and installed in the work of the ministry who might later prove altogether unfit for the office. Should this occur, the criticism would later strike Timothy, and that with full justice. For that reason the apostle adds the warning: Nor become partaker of other men’s sins. Should Timothy perform the ordination of some man, thereby declaring him to possess the necessary ability and character for the office, whereas it would later appear that the man was altogether unworthy of the ministry, especially if false ambition, avarice, and other sins of like kind should be proved, then the blame would certainly fall upon the ordinant for his hasty action, and he would be considered guilty with the sinner.
Timothy was to keep his hands entirely clean in the matter, for which reason St. Paul adds a few rules: Thyself keep pure; namely, from this offense and from every other evil. He should not become guilty of laxity, of lack of proper care. He should keep himself morally clean, guard against every pollution of the body and of the spirit. That Paul here does not advocate a false abstinence is shown in his next words: Be no longer a water-drinker; but use a little wine on account of thy stomach and thy frequent attacks of weakness. It may be that Timothy had made it a permanent practice of fasting and denying himself even the necessities demanded for good health and for that reason was in danger of becoming ill. The drinking of a little wine, therefore, would stimulate his appetite and benefit his stomach. Note: If abstinence from food or drink endangers the health, a decent regard for the Fifth Commandment demands the changing of habits that are dangerous.
After these parenthetical remarks, which were intended for Timothy alone, the apostle returns to his subject: The sins of certain men are manifest from the beginning before the Judgment, some men they follow after. This is a general truth, but with a very specific application to the case in hand, the ordaining of unworthy, incompetent men for the office of elder or pastor. Timothy was to make his judgment, his examination, with great care in the case of every candidate for the holy office. It would then become manifest that the sins of some men: their gross transgressions, were so well known that they appeared in advance at the examination and declared the candidate to be unworthy. In the case of others, however, the unworthiness would become apparent only by a careful weighing of the evidence offered. If there were any suspicious circumstances at all, the apostle wanted his representative to look into the matter very carefully and not to make a hasty conclusion.
However, just as it was with the sins of some, so it was with the good works and excellencies of other candidates: Likewise also the excellent works are manifest, and those in whose case the opposite is true cannot remain hidden. In most cases the really excellent works of a man mill be known far and wide, will receive their merited praise. And where the matter is not so plain, where a candidate is very reluctant about revealing any praiseworthy act, or where the jealousy of enemies makes every effort to corer his worth, there the examination will nevertheless, if conducted properly, result in the correct judgment of the situation. If this care in the selection of able candidates for the holy office were at all times exercised, it would undoubtedly result in raising the dignity and the worth of the ministry to a much higher level than it occupies at the present time.
Summary. The apostle discusses the manner in which Timothy should administer rebukes, how the widows in the congregation are to be taken care of, and treats at length of the qualifications of a widow that expects to be supported by the congregation; he speaks also of the honor due to the elders and of the care which must be exercised in selecting candidates for this important office.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Ti 5:17. Let the elders, &c. The apostle proceeds to give directions concerning elders, and that under three heads: First, with respect to the provision which the church was to make for them, especially for the diligent among them. Secondly, with respect to Timothy’s reproving them, which was not to be done but upon good evidence; and, if well attested, it was to be done publicly, for a warning to others. This being an ungratefulwork, he charges it upon Timothy in the most solemn manner. And then, thirdly, with respect to Timothy’s ordaining of elders, he advises that it be done upon mature and deliberate consideration; and particularly upon a full inquiry into their characters. In the midst of these faithful and wise admonitions, he drops some brief directions concerning Timothy’s health, as considering his life of great importance to the Christian church, 1Ti 5:17-25. The elders here specified, were perhaps the first-fruits or first converts in the Christian church at Ephesus.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 5:17 . In this and the following verses Paul instructs Timothy as to his behaviour towards the presbyters. [187]
] On , comp. 1Ti 3:4 . The contrast to the elders “who superintend well,” is formed by , 1Ti 5:20 , not merely, as van Oosterzee thinks, “those who distinguish themselves less in their office;” does not denote a special distinction, but conduct worthy of the office.
Chrysostom explained by ; de Wette translates it directly by “ reward .” True, does occur in classic use in the sense of “present, reward”; but the context by no means demands that meaning here (in opposition to de Wette). We must keep here to the general meaning of , “honour,” as in 1Ti 6:1 (comp. also , 1Ti 5:3 ), although we may grant that the apostle was thinking particularly of the honour which the church was bound to show to their elders by presenting them with the means necessary for their support. It is quite erroneous to interpret of a maintenance definitely fixed. The adjective is taken by most expositors in the wider sense; but though in the use of it is not necessary to urge an accurate measure, still it is never equivalent to . It is certainly wrong to refer (see de Wette on the passage) the here to the heavenly and earthly honour (Ambrosius), or to the distinction between respect and reward (Matthies), or to the double portion of the first-born (Grotius), or to the double portion which, according to the Const. Apost. ii. 28, the presbyter received in the oblations (Heydenreich and Baur); all these references are arbitrary. The double honour here is that which comes to the presbyter on account of his office (not, as Hofmann thinks, on account of his age [188] ), and that which he obtains by filling his office well.
] On , comp. 1Ti 4:10 . Wiesinger says rightly: “we need not seek any special emphasis in : those who toil and moil in opposition to those who do not; is used, as elsewhere, of the teacher’s arduous vocation.”
The preposition denotes that . . is the sphere in which the work takes place (van Oosterzee).
is not to be taken as an hendiadys. is more general, more special. Special stress is laid here on the latter, because activity in teaching was of special importance as a bulwark against heresies. This addition does not prove that at the time when this epistle was composed there was a clear distinction between ruling and teaching presbyters (in opposition to de Wette and Baur). The apostle might quite well have used the same expressions, although the individual superintendents laboured according to their gifts and free determination, not according to fixed rules.
[187] Strange to say, Hofmann asserts that in ver. 17 are not the presbyters, but “the men of advanced years, from whom the superintendents were chosen, and out of these the apostle exalts those who occupy this office worthily.” Only in ver. 19 does he think that is used in the official sense.
[188] It might even be a younger man who filled the office of a presbyter.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
B.Directions touching the Presbyters of the Congregation.Weighty suggestions for Timothy
1Ti 5:17-25
17Let the elders that rule well be counted worthy of double honor, especially they who labor in the [omit the] word and doctrine. 18For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn.9 And, The laborer is worthy of his reward.10 19Against an elder receive not an accusation, but before two or three witnesses. 20Them that sin rebuke before all, that others also [the21rest also] may fear. I charge thee before God, and the Lord [omit the Lord] Jesus Christ11 [Christ Jesus], and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.12 22Lay hands suddenly [hastily] on no man, neither be partaker of other mens sins: keep thyself pure. 23Drink no longer water [only], but use a little wine for thy stomachs13 sake and thine often [thy frequent] infirmities. 24Some mens sins are open before hand [openly manifest], going before to judgment; [,] and some men they follow after. 25Likewise also the good works of some are manifest beforehand [openly manifest]; [,] and they that are otherwise cannot be hid.
EXEGETICAL AND CRITICAL
1Ti 5:17. Let the elders. With these words the Apostle passes to a new precept, closely connected, however, with the preceding. If the poor of the church be supported in the right way, then it is of importance that they be instructed in the right way; but this is impossible so long as worthy ministers are not honored, and unworthy ones not removed from among them. Accordingly Paul takes this opportunity to give some wise suggestions on the subject, from which it is most obvious with what ample power Timothy was invested in the church. Bengel says with reason on 1Ti 5:19 : Habebat ergo Timotheus potestatem judicandi in Ecclesia. It lies, moreover, in the nature of the case, that such instructions, although given directly to Timothy himself, must in part at least be put in practice in the church as the occasion should arise.That rule well. The elders who exercise their office well () are not contrasted with those who grossly neglect it, but only with those who distinguish themselves less. Among the ministers, as among the members of the church, eminent men were associated with those of moderate ability. It is of the first the Apostle enjoins, that they be counted worthy of double honor. The which he claims for them is not merely a pecuniary support, a maintenance in general, to which they have a right, although this is not overlooked (see 1Ti 5:18), but the esteem due to them; which is called double, not because it is literally twofold (thus, e.g., Melanchthon: Duplici honore, i.e., victu et reverentia; others differently, see De Wette), but because it should be shown to them in greater measure than to others (thus Chrysostom, = ). Paul would have them esteemed worthy () by the church, which can show its gratitude to them in no other way. Upon a casual misinterpretation of this verse was founded the disgusting practice, which prevailed in the third century, of setting a double portion of meat before the presbyters in the feasts of love; Conybeare and Howson, vol. ii. p. 472.Especially those who labor in the word and doctrine. The emphasis is on this description of the elders as laboring (). No easy post of honor, but a large task was entrusted to them. As laboring in word and doctrine ( here refers to the sphere in which the labor is performed), they have especial claim, from the severity and the dignity of their work. By we are to understand a discourse, either prophetic or hortatory, while refers specially to teaching. It has often been attempted, from this of Paul, to draw a marked distinction between the ruling and the teaching presbyters. The fact was simply this, that in the large field of labor assigned to the Christian presbyters, one felt himself drawn more to this, another to that portion, since the revelation of the Spirit was given to each . But we have seen clearly that Paul honored more those elders who, together with other duties, were engaged especially in the instruction and comfort of believers; because the capacity for this highest gift of the presbyterial office was not found in all.
[No footsteps are to be found in any Christian church of lay elders, nor were there for many hundred, years. St. Paul, prescribing Timothy (1 Timothy 3.) how he should stablish the church, passeth immediately from bishops and ministers of the word and sacraments to deacons, omitting these lay elders, that are supposed to lie in the midst between them. The places of Scripture brought to prove this kind of government are three: 1Ti 5:17; Rom 12:7-8; 1Co 12:28. The two latter are too weak to prove the thing in question. Touching the first, some interpret it as noting two parts or duties of the presbyterial office, not two sorts of presbyters; some, that amongst the elders some labored principally in governing, others in teaching and preaching. Thus these words may have a very good and true sense, without pressing the late conceit touching lay elders. Field, Of the Church, B. 5, 1Tim 26. The offices of and were united, at the date of the Pastoral Epistles, in the same persons; which is shown by being a qualification required in a presbyter; 1Ti 3:2. But though this union must in all cases have been desirable, we find, from this passage, that there were still some who were not ; i.e., who did not perform the office of public instruction in the congregation. This is another strong proof of the early date of the Epistle. Conybeare and Howson, ii. 472. It must be allowed, however, while this notion of lay eldership has but slight warrant, if any, in Scripture, that the idea which prompted it is not to be lightly passed by. The whole tendency of the later Church was to forget the distribution of the , which was the most living feature of the primitive body, and to identify the Church with the clergy. It would be a great blessing to our modern Christianity, if we could have preacher, pastor, and teacher each in his own sphere. We have lost the flexibility of the apostolic age.W.]
1Ti 5:18. For the Scripture saith, &c. The Apostle illustrates and confirms his doctrine by Deu 25:4. Comp. 1Co 9:9, where he has with great emphasis set forth the same argument still more minutely. In our text he cites the words of the Old Testament merely as an instructive parallel, and leaves to the reader the inference a minori ad majus in regard to a human laborer. This idea, at first suggested, is now clearly expressed: And the laborer is worthy of his hire. If the phrase be connected with these words, the criticism is right which finds here a proof that the composition of the Epistle was of a later date. The Old Testament contains no passage which could have occurred here to the Apostle (Lev 19:33; Exo 24:14, cannot be meant); and that the saying of the Lord (Luk 10:10; comp. Mat 10:10) should already be cited here by Paul as , is as groundless a supposition (comp., however, Wordsworth, in loco). But it is wholly unnecessary to refer the words, , to both parts of the verse. The last clause, , …, seems simply a proverbial expression, which had been used before by the Lord. (Thus also Calvin.) This whole passage shows that the Apostle requires such a for the presbyters as should be shown in a due provision for their temporal necessities (comp. Gal 6:6).
1Ti 5:19. Against an elder receive not an accusation. After Paul has shown how to act toward presbyters who are worthy of honor, he proceeds more exactly to define the conduct of Timothy toward the unworthy. It is obvious that the Apostle does not mean here, by , an old man in the general sense (Chrysostom), but distinctly a presbyter of the church, against whom any accusation might be brought. Timothy must receive no complaint in such cases, except ( , a well-known pleonasm) before two or three witnesses. This number was required by the Mosaic law (Deu 17:6; Heb 10:28), and by the Lord Himself in a similar case (Mat 18:16). This decision may have occurred, perhaps, to the mind of the Apostle. Timothy was not to be disturbed by unproved private complaints, but to give due weight to the rights of the presbyterial office, and to condemn no innocent man unheard. It might easily happen, in a church so large and mixed as the Ephesian, that one or another, from wounded feelings of honor, from mere partisanship, or some selfish motive, would seek to injure a presbyter, and drag him down from his influential position; and against this the precept of the Apostle was the best safeguard (Matthies). It is noticeable that we have here not . ., but simply . If the preposition be here understood in the sense of coram, as . was often used by classical writers in the sense of before witnesses (Huther), we have here the rule that the personal presence of the definite number of witnesses must in each case be held necessary; a rule probably designed to save Timothy from the appearance of partiality. But we regard it as more probable that only the testimony of two or three men is here required (De Wette); and there is surely no ground to refer this exclusively (Huther) to complaints affecting the office of a presbyter, but to anything by which the character, public or private, might be in the least degree injured.
1Ti 5:20. Them that sin rebuke before all, &c. According to some, this denotes, in general, sinful members of the church; according to others, sinful presbyters. The last, however, is here the more probable, and the nature of the case itself requires that should be specially understood of grosser crimes; indeed, of those which justly create scandal. The sinful persons are represented as still at the time living in sin, whence the present is used where otherwise the perfect would be expected. The question, again, is whether the following words, rebuke before all, that others also may fear, mean the other presbyters, or all the other members of the church. Grammatically, one is as allowable as the other, and both expositions have a sound sense. Since, however, a censure of the guilty presbyter in the hearing of the assembled church was not necessary, and might easily lead to a depreciation of the clerical office, it is perhaps better to suppose a censure coram consensu presbyterorum; a rule of unquestionable value, since the associates of the guilty man, who perhaps might be inclined to wrong, would thus be moved by a wholesome fear.
1Ti 5:21. I charge thee before God (comp. 2Ti 4:1). With this solemn attestation the just and faithful execution of all these precepts is impressed on Timothy. Perhaps the mention of the (1Ti 5:19) led the Apostle naturally to point his friend and scholar to the highest of his life and work. The subject was certainly weighty enough to justify the most solemn charge. Should Timothy forget it, the injury to the church might be incalculable. The cumulative style of the words also proves how heavily this lay on Pauls heart. Bengel says well: Reprsentat Timotheo suo judicium extremum, in quo Deus revelabitur et Christus cum angelis coram conspicietur. He charges him not alone before God and Jesus Christ ( is not genuine; see the critical note), but before God and the elect angels. Manifold expositions have been given of this verse, especially in regard to the striking . Not to criticise the almost forgotten notion of those who thought this an allusion to distinguished preachers of Christianity, or to the presbyters of the church, we name only the view (Baur) which explains it by the Gnostic fancy of certain angels, who stand in special connection with the Redeemer; a view which would again give internal evidence of the later origin of the Epistle. This argument, however, proves too much, since this conception of elect angels, standing in a special relation to the Lord of the Church, is of genuine New Testament origin (comp. 1Pe 3:22; Heb 1:6, and other places). For our part, we hold it most probable that the Old Testament idea of different ranks and orders of angels passed before the mind of the Apostle, and that he here refers to the highest among them. Conybeare and Howson: By the chosen angels, are probably meant those especially selected by God as His messengers to the human race, such as Gabriel. The interpretation of the passage as only an epitheton ornans (Huther) seems to us somewhat tame. For other views, see De Wette in loco.That thou observe these things. refers to the exhortation immediately before; that is, respecting the presbyters deserving blame (as well as to those worthy of honor?)Without preferring one before another, ; without hasty judgment, especially of an unfavorable kind.Doing nothing by partiality, . The unjust disposition is meant, which may easily lead us to look on the virtues or faults of others through a magnifying glass or a microscope. If be the true reading (as Lachmann thinks, on the authority of A. D., and other MSS.), then we must infer that the Apostle exhorts Timothy to do nothing coram judice Romano, ethnico (Bretschneider), which would give but a very forced sense; and it is therefore simpler to regard this reading as a lapsus calami, and to adhere to the common one.
1Ti 5:22. Lay hands suddenly on no man. Timothei erat, manus imponere presbyteris; Bengel. But the question is, to what laying on of hands the Apostle here refers. According to De Wette, he means the admission of such as had been excluded from church fellowship. Without doubt the connection favors this opinion; and already at an early day the laying on of hands was practised as a sign of absolution for excommunicated or heretical persons restored into the pale of the church. It is, however, not capable of proof that this was customary in the apostolic age; and as the Apostle here, without further definition, speaks of the laying on of hands as a custom already existing, it is more natural to refer it to the ordination of a presbyter or deacon; an exposition which is also favored by 1Ti 5:24-25 (comp. 1Ti 4:14; Act 6:6). The laying on of hands was not merely the mode of communicating spiritual gifts, but a recognition from those who did it, a declaration that they would be accountable for those ordained. If the latter were unworthy, the former shared the guilt. For this reason the clause was added, neither make thyself partaker of other mens sins. Timothy gave to each man, in the laying on of hands, evidence of his own esteem; and should it appear afterward that he was, through haste, deceived in the person, then he would reproach himself as in some measure answerable for the consequences of others sins. In the words, Keep thyself pure, the opposite conduct was recommended to him. The meaning of is too much contracted, if referred merely to chastity and modesty (comp. 1Ti 4:12); yet it is too extended, if moral purity in its full extent is included in it. In this connection, purity in respect to the sins of others is here especially impressed upon Timothy. As to this whole precept (1Ti 5:22), Melanchthons words deserve citation: Complectitur utilem doctrinam. Primum confirmat vocationem et ordinationem, qu fit per homines in Ecclesia, quia approbat ordinationem, quam Timotheus faciebat imponens manus iis, quos Ecclesia vel ipse elegerat; altera admonitio hc est, quod vult fieri explorationem doctrin et morum, etc.
1Ti 5:23. Drink no longer water. It may seem, in a superficial view, that this counsel of Paul is of trivial value, and, in this connection, strange and without purpose. As to the last point, much must undoubtedly be allowed to the free, artless style of this letter to his friend and pupil; while again the words just before, Keep thyself pure, would give the Apostle a fit occasion, from the close union of soul and body, to prescribe to Timothy this change in his previous course of life. That Timothy in this respect may have been under the fetters of a false asceticism (Wiesinger), can hardly be supposed; and as little (Otto) that he was in danger of being warped in his judgment by the Gnostics, who forbade the use of wine, or at least required abstinence from it as necessary for progress in the Gnosis. It is more probable that the effort to check the excess of others by his own example, had led him gradually to too rigid a diet. But those who followed Gnostic or Essenian views might meanwhile make a misuse of his example, while his own health, apparently not very firm, was liable to injury. Hence the exhortation, Drink no longer water, but use a little wine for thy stomachs sake; literally, be no longer a water-drinker. According to Winer, Gramm., 6th ed., p. 442, means, to use water as a customary and exclusive drink. Whoever drinks a little wine, of course ceases to be a water-drinker in this sense; and therefore need not be connected in thought with these words. The reason of this friendly advice is added in the clause, for thy stomachs sake and thine after infirmities. Chrysostom: , . If this, however, be the only ground of this whole injunction, then there is not, indeed, the slightest connection between it and what precedes or follows. It is still possible that his fear lest Timothy might too strictly understand his command to keep himself pure, drew this advice from the Apostle. The conjecture (Heydenreich) is a desperate one, that this is an interpolation, to be thus explained: that the parchment was finished, and, for the rest of the letter, a new leaf was added at 1Ti 5:24. After all was done, this remark, contained in 1Ti 5:23, occurred to the Apostle; but there was no room on the last leaf, and therefore be wrote it on the parchment, closing with 1Ti 5:22, at the end of which a little space may have been left. So might I have done, had I been Paul! Better be content to read in this verse a clear proof of the genuineness of the Epistle, since surely it could never have entered the mind of any romancer for any conceivable purpose to have written it. [Paley has urged this keenly, as a proof of the genuineness of the Epistle. Imagine an impostor sitting down to forge an epistle in the name of St. Paul. Is it credible that it should come into his head to give such a direction as thisso remote from everything of doctrine or discipline, of public concern to the religion or the church, or to any sect, order, or party in it? Nothing but reality, the real valetudinary situation of a real person, could have suggested it. The direction stands between two sentences, as wide from the subject as possible. Now, when does this happen? It happens when a man writes as he remembers. In actual letters, in the negligence of a real correspondence, such examples frequently take place; seldom in any other production. Hor Paulin, 1Tim 12, No. 4.W.]
1Ti 5:24. Some mens sins are open beforehand, going before to judgment, &c. A general observation (1Ti 5:24-25), with which this part of the Epistle closes, and one which as truly proves Pauls wisdom, and knowledge of human nature, as it was fitted for the wants of Timothy in church discipline, and especially in the appointment of the ministry. It would lead him to forethought, since a hasty judgment, whether favorable or not, would be followed by such frequent deception (comp. 1Co 4:5).Are open beforehand, ; not strictly, are manifest beforehand, but, before the eyes of all (comp. Heb 7:14, where the same word is used, not in relation to time, but place).Going before to judgment, ; in other words, they go as heralds before them (as an evil report outstrips a man) to a judgment, which therefore is beyond all doubt. The Apostle would say, that with such men no special foresight is requisite; they constantly condemn themselves; but it is not so with others.Some men they follow, &c, sc. ; i.e., their sins are first known after and by the judgment, not known beforehand, like the first-named. In regard to those whose character is not yet clear, circumspection in our judgment cannot be too strongly urged.They follow after, . Interim patienter exspectandum, dum res se aperiat, nec inquirendum morosius. Fidelem servum tamen regit Deus, ut opportuna agat et dicat. Prpositiodicit intervallum non longum; Bengel. This verse has indeed the character, of a common proverb (Huther); but it does not follow that is to be understood in a merely general sense, much less that it signifies exclusively a moral tribunal (De Wette). We must rather believe that the Apostle means the judgment at the advent of Christ, as the goal toward which all sins and all good works proceed; some before their possessors, others after them; some before the eyes of the world, others hidden from men, until at the last judgment, whether known before or not, they are brought fully into the light.
1Ti 5:25. Likewise also the good works. What the Apostle has said above in regard to particular sins, he applies now to good works. Likewise also the good works are manifest beforehand. Some have been for a long time known, and there could be no doubt of them. It was not so, however, with all good works, and therefore he continues: and they that are otherwise, i.e., those good works which are not yet manifest, cannot be hid; they come earlier or later by their own true nature to the light. This is said as a consolation to Timothy, in case he should be troubled by the thought that the doers of many good works would remain perhaps unknown to him, and might thus be overlooked in the choice of presbyters in the church. If we interpret they that are otherwise as meaning evil works, the parallel fails, and we have only a weak repetition of 1Ti 5:24. The harmony demands that 1Ti 5:25 be explained as referring wholly to good works; 1Ti 5:24 to evil works. According to De Wette, both observations mean very little; according to Bengel, we have here, on the contrary, an insigne dictum et hodie observandum. We agree with the latter.
DOCTRINAL AND ETHICAL
1. It is a duty which the church should hold dear, to provide amply for the support of its teachers. The neglect or disregard of this duty leads to an injury which falls back on itself. The minister must always remember the word of the Lord: Freely ye have received, freely give; but the church, for its own interest, should not wish this rule applied too literally. It cannot be denied, too, that a certain independence of the minister of the gospel, in his individual relation to the members of the church, is greatly to be desired.
2. In respect to the proper discipline which, according to Gods word, must be exercised over the ministers of the church, there are two perils equally to be avoided. The maxims of espionage, of intimidation, of suspicion, of censure in regard to the most trivial things, have at all times borne bitter fruit. But there can be as little good from that moral latitudinarianism, that false indulgence which is so often seen on the other side. The best discipline for the spiritual office is, however, that which the pastor, by the light of the word and the Spirit of God, exercises over himself.
3. Even if t the word be purely preached and the sacraments duly administered, yet the church remains unfaithful to its calling if it has no desire or power to remove bad men from its midst (comp. 1Co 5:13). But, On the other side, those who rightly mourn over the decay of church discipline, often forget that the chief ministers of the church cannot judge upon reports without evidence; that they must have substantial proof; and that all things must be sustained by the word of two or three witnesses, who, when the trial comes, are usually missing.
4. The doctrine of various ranks and orders in the angelic world is no fruit of Jewish superstition or heathen theosophy, but of the Divine revelation (see the book of Daniel, and the different suggestions in Luk 1:19; Eph 1:21; Col 1:16). The error of the speculative gnosticism here lay in its results and its method, but not, however, in its ground-ideas. Even sound reason must find it probable, priori, that the spiritual world, the realm of freedom, must be the scene of the richest variety. It cannot, then, surprise us that Paul in this place charges Timothy by the elect angels, when we reflect that, according to the Apostles own teaching, the heavenly powers have the most lively sympathy with the weal and woe of the Church of Christ (Eph 3:10; comp. 1Pe 1:12).
5. Christianity is as far removed from a sensual and epicurean view of life, as from a stoical and ascetic one.
6. He who, from the precept of Paul in respect to drinking water and wine, doubts the inspiration of this Epistle, must have the most superficial idea of inspiration. If, indeed, we suppose the Apostle moved by the Spirit to write mechanically and passively what it dictated, then sentences like the preceding are strange indeed (comp. 2Ti 4:18). But he who holds that the whole personality of the Apostle was filled and interpenetrated by the Spirit, so as to be guided by it as well in a word of advice to a friend as in the weightiest rules for the welfare of the church, or in revealing the mysteries of the future, will not even in such seemingly slight things deny the presence of that Spirit, to whom, because He is divine, nothing can be too great, nothing too insignificant. On this whole verse, compare further the seventeenth Homily of Chrysostom (De Statuis, ad populum Antioch.)
[7. The reading, Be no longer a water-drinker, brings out more fully the Pauline view of temperance. Indeed, this trivial allusion, like almost all the sayings of the Apostle, involves an ethical principle. Christianity commands temperance: but it plants the law of it in the character, and so makes the man able to judge between use and abuse. To put instead of this a law of total abstinence, is not gospel ethics, but the very asceticism which Paul rebukes in the false teachers of his time.W.].
HOMILETICAL AND PRACTICAL
Among the rulers of the church, we meet with men of mediocrity more often than of high ability; but we must despise neither of them, although the latter have the greatest honor.The laborer is worthy of his hire: (1) No work without reward; (2) no reward without work; (3) no work and reward except according to the rule of Scripture.No man can be condemned unheard with less justice than the minister of the word.The object of church discipline is not only corrective, but prohibitive.With God there is no respect of persons; it should be even so with men.How must a Christian act in judging the faults of another? (1) Cautious in condemning a brother; (2) Strictly watchful over him self.The union of love and earnestness which we should show toward the offences of others (comp. Mar 3:5).The Christian and the false Gnostic asceticism.Even Timothy had a thorn in the flesh.Care for the body is necessary even for the minister of the Lord.Not too hasty prepossessions in our intercourse with men, yet no unloving distrust.The day brings everything to light (1Co 3:13).
Starke: Osiander: The weaknesses of a minister of the church should indeed be so far kept from publicity, that the worthiness of his office of preacher may not be despised; yet great and manifest sins must not go unpunished, that the church may know that what is rebuked in the hearers, cannot be right in their ministers.Hedinger: The holy angels are also in the assembly of the Lord, and hence we should be blameless (1Co 11:10).Thou flatterest thyself thou hast not committed this or that sin; but if thou hast in any way helped it on, it is the same as if thou thyself hast done it (Rom 1:32).Be comforted by this example, ye servants of God who are weak and sickly in body. Ye can nevertheless be useful to the Church of God.Anton: There is no web so fine-spun, but at last it comes out in the sunlight.Osiander: The church does not judge private and hidden things. What is manifest, we must reform; but what is hidden, we must leave to God, the righteous Judge (1Co 4:5).
Heubner: A moderate, scanty salary should be a school of discipline for the true, pure, heavenly spirit.Church discipline is essentially different from civil or temporal.An evil ground in the heart cannot long remain undiscovered.A Christian judgment of the character of others.Christianity throws light on the knowledge of men.The worth of a good reputation.Von Gerlach: It does not show regard for the ministerial office, when the offences of the pastor are concealed and gilded over, but when they are specially punished.Lisco (on 1Ti 5:17-21). The love which should be shown to the ministers of the church: (1) Generous; (2) forbearing love.The discipline which pastors should exercise over one another.(Synodal Sermon) on 1Ti 5:22-25 : On true prudence in the appointment of the ministry: (1) In what it consists; (2) Why it is necessary.A timely exhortation and a sure foresight.
Footnotes:
[9]1Ti 5:18.[The commonly received order of these words is . Lachmann, after A. C., reverses it, thus: . .E. H.]
[10]1Ti 5:18.[Instead of Recepta, Tischendorf, Lachmannthe Sinaiticus has .E. H.]
[11]1Ti 5:21.Received text: And the Lord Jesus Christ. to be rejected, beyond question. See Tischendorf on the place.
[12]1Ti 5:21.[; see Tischendorfs note. Lachmann has . Cf. Huther.E. H.]
[13]1Ti 5:23.[Lachmann omits after ; so also the Sinaiticus.E. H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(17) Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. (18) For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. (19) Against an elder receive not an accusation, but before two or three witnesses. (20) Them that sin rebuke before all, that others also may fear.
It is very blessed to observe how attentive the Holy Ghost is, that none of his household shall be overlooked, or forgotten, in the provision he here makes for his Ministers, to watch over, in their daily ministration. The Elders are here introduced, as being worthy of double honor. Age is honorable. And if they are among the Ministers of Christ; their long services are considered as yet the more entitled to this attention. 1Co 9:11 . The Apostle useth a striking figure to illustrate the precept. He quotes a passage in the Old Testament scripture, of the tenderness shown the ox, when treading out the corn, that he did it unmuzzled: purposely, that as he trod out food from the ears of corn for others, he might himself par take. And the sense is, if a minister of Christ, while laboring like the ox to give food of a spiritual nature to the people, is himself sustained with portions of the same; this is but a just privilege. And who would begrudge him his moiety? And to be ready to receive an accusation against such, must argue a sad mind.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
Ver. 17. Worthy of double honour ] viz. Countenance and maintenance; that they may give themselves continually and cheerfully to preaching and prayer, Act 6:4 . Let them have reverence and recompense.
They who labour ] , even to lassitude, as he doth that cleaveth wood, or that toileth in harvest, or that goeth on warfare, 2Ti 2:3-4 . Preaching is a painful work and enfeebleth a man exceedingly, whence the prophet cries out, “My leanness, my leanness.” And our Saviour, at little past 30, was reckoned by the Jews to be toward 50 Joh 8:57 . It is supposed by divines that he had so spent himself in preaching, that he seemed to the Jews to be much older than he was.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 25 .] Directions respecting (17 19) presbyters ; (20 25) church discipline: and certain matters regarding his own official and personal life .
Fuente: Henry Alford’s Greek Testament
17 .] Let the presbyters who well preside (not, as in some former editions, have well presided : the perf. of has the present signification throughout. I owe the correction of this inadvertence to Bishop Ellicott. Preside, viz. over their portion of the Church’s work. Chrys. has well expressed the meaning, but not all the meaning; for wisdom and ability must be taken also into account: , , . , ), be held worthy of double (not, as compared with the widows , as Chr., (alt. 1: , , , ), Thl. (1), Constt.-ap. (ii. 28, p. 674, Migne), Erasm., Calv., al., the deacons , as Chr. (2, see above), Thl. (2), the poor , as Flatt, &c. but as compared with those who have not distinguished themselves by ; and evidently, as Chrys. 3, it is not to be taken in the mere literal sense of double , but implies increase generally see reff., and below) honour (so Plato, Legg. v. p. 378 D, : and see other examples in Wetstein. From the general tenor of those, as well as from the context here, it is evident that not merely honour, but recompense is here in question: but the word need not be confined to that meaning: honour, and honour’s fruit, may be both included in it. Grot. conceives an allusion to the double portion of the first-born ( Deu 21:17 ): Elsner, to the double share of provision which used to be set before the presbyters in the Agap (Heydr., Baur: cf. Constt.-apost. as above). But as De W. remarks, that practice was much more probably owing to a misunderstanding of this passage): especially those that labour in (the) word and teaching (therefore the preaching of the word, and teaching, was not the office of all the . Conyb. rightly remarks, that this is a proof of the early date of the Epistle. Of these two expressions, would more properly express preaching ; , the work of instruction , by catechetical or other means).
Fuente: Henry Alford’s Greek Testament
1Ti 5:17-25 . What I have been saying about the support of widows reminds me of another question of Church finance: the payment of presbyters. Equity and scriptural principles suggest that they should be remunerated in proportion to their usefulness. You are the judge of the presbyters; in the discharge of this office be cautious in accusing, and bold in rebuking. I adjure you to be impartial. Do not absolve without deliberate consideration. A lax disciplinarian is partner in the guilt of those whom he encourages to sin. Keep yourself pure. I do not mean this in the ascetic sense; on the contrary, your continual delicacy demands a stimulant. But, to resume about your duties as a judge, you need not distress yourself by misgivings; you will find that your judgments about men, even when only instinctive, are generally correct.
Fuente: The Expositors Greek Testament by Robertson
1Ti 5:17 . The natural and obvious meaning of the verse is that while all presbyters discharge administrative functions, well or indifferently, they are not all engaged in preaching and teaching. We distinguish then in this passage three grades of presbyters: (1) ordinary presbyters with a living wage; (2) efficient presbyters ( , 1Th 5:12 ); (3) presbyters who were also preachers and teachers. Cf. Cyprian ( Epist . 29), presbyteri doctores . It must be added that Hort rejects the distinction between (2) and (3) ( Christian Ecclesia , p. 196).
and were possessors of distinct and recognised charismata (Rom 12:7 ; 1Co 12:8 ; 1Co 12:28-29 ; 1Co 14:6 ).
: See note on 1Ti 3:4 .
: Remuneration is a better rendering of than pay , as less directly expressive of merely monetary reward. Liddon suggests the rendering honorarium . On the one hand, certainly warrants us in concluding that presbyters that ruled well were better paid than those that performed their duties perfunctorily. Bengel justifies the better pay given to those that “laboured in the word, etc.,” on the ground that persons so fully occupied would have less time to earn their livelihood in secular occupations. On the other hand, we must not press the term double too strictly ( cf. Rev 18:6 , ). (Theod.) is nearer the meaning than “double that of the widows, or of the deacons, or simply, liberal support” (Chrys.). The phrase is based, according to Grotius, on Deu 21:17 ; in the division of an inheritance the first-born received two shares, cf. 2Ki 2:9 . The custom of setting a double share of provisions before presbyters at the love feasts ( Constt. Ap . ii. 28) must have been, as De Wette says, based on a misunderstanding of this passage.
implies that what they were deemed worthy of they received.
: There is no special stress to be laid on this, as though some preachers and teachers worked harder in the exercise of their gift than others.
: The omission of the article, characteristic of the Pastorals, obscures the reference here to the constant phrase speak , or preach the word , or the word of God .
: See note on chap. 1Ti 1:10 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Ti 5:17-22
17The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18For the Scripture says, “You shall not muzzle the ox while he is threshing,” and “The laborer is worthy of his wages.” 19Do not receive an accusation against an elder except on the basis of two or three witnesses. 20Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. 21I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. 22Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin.
1Ti 5:17 “elders” The term “elder” (presbuteros) was an OT designation of leadership, while the term “overseer” (episkopos, cf. 1Ti 3:1) was a Greek city-state designation of leadership. These two terms are used synonymously in the NT (cf. Act 20:17; Act 20:28 and 1Pe 5:1-2, where elder is used of pastors and also Tit 1:5; Tit 1:7, where elder and overseer are used of the same leader).
The NT cannot be used to establish a divine church polity. It records all three developed forms.
1. episcopalian (James as authoritative leader)
2. presbyterian (a group of elders reviewed)
3. congregational (the congregations voted)
The plural here and in Act 20:17 and Tit 1:5 could possibly point toward house churches. The early church did not have separate buildings until the third century. No one home was large enough to accommodate all the believers, therefore, different Christian homes around the larger cities opened their doors for the regular meetings of the Christian community. This approach also protected the church from being arrested all at once.
Exactly how the leadership of a city with several house churches was organized is unclear. As the church grew, organization was needed. The form of that organization is not as crucial as the godliness of the leaders.
“worthy of double honor” This is a present passive imperative. It can refer to salary (cf. Gal 6:6) or to esteem (cf. 1Th 5:12-13). The following context of 1Ti 5:18 suggests salary.
“especially those who work hard at preaching and teaching” Elders are always mentioned in the plural in the NT, which seems to imply several local house churches in the larger cities like Ephesus (cf. Act 20:17 ff). Pastors were to be able to teach as well as preach (cf. 1Ti 3:2; 2Ti 2:24; Eph 4:11).
Some leaders have one spiritual gift and others another. Leaders must focus on their giftedness and allow other gifted Christians to pick up the slack. Some believers are wonderfully gifted for leadership, often in several ways. Those who function in several areas need to be rewarded for their efforts and protected by the church in their areas of ineffectiveness. We as the body of Christ rejoice in the giftedness of our members, but we also need to remember that we desperately need one another (cf. 1Co 12:7)!
1Ti 5:18 “For the Scripture says” This is a quote from Deu 25:4. It is also quoted in 1Co 9:6-7; 1Co 9:14. The uniqueness of 1Ti 5:18 is that the OT is quoted on the same standing as a NT quote that we find codified in Luk 10:7 (“the laborer is worthy of his wages”). This shows Paul’s view not only of the inspiration of the OT, but of the equality of the emerging NT (also note how Peter does this same thing to Paul’s writings, cf. 2Pe 3:15-16).
Paul’s affirming the concept of a paid leadership is very interesting.
1. Following his Jewish heritage, he did not usually take money from those he taught (Philippi and Thessalonika were the exceptions).
2. This very issue had been used by false teachers to attack Paul (as in Corinth cf. 2Co 11:7-9; 2Co 12:13).
3. There is probably some connection with this brief statement and the teaching of the false teachers, but exactly what is not stated.
1Ti 5:19 “Do not receive an accusation against an elder except on the basis of two or three witnesses” This is a present middle imperative with the negative particle, which usually means “stop an act in process.” This reflects the turmoil and accusations caused by the false teachers.
The concept itself is from the writings of Moses (cf. Num 35:30; Deu 17:6; Deu 19:15).
1Ti 5:20 “those who continue in sin” Notice the present active participle. In context this refers to leaders who continue to sin (cf. 1Co 3:10-15). This is not necessarily a one-time act. Paul addresses the proper procedures for dealing with sinning believers in Rom 16:17-18; 1 Corinthians 5; Gal 6:1-5; 1Th 5:14; 2Th 3:6-15; 1Ti 1:20; 1Ti 5:19-20; and Tit 3:10-11.
“rebuke in the presence of all, so that the rest also will be fearful of sinning” This seems to speak of public (i.e., before the other elders or before the entire church) disciplinary actions (cf. Gal 2:14; Jas 5:16) which some elders took against others who had
1. overstepped their authority
2. promoted false teaching
3. engaged in other inappropriate actions
“Rebuke” is a common term in the Pastoral Letters (cf. 2Ti 4:2; Tit 1:9; Tit 1:13; Tit 2:15).
The “rest” may refer to
1. the other house churches
2. the other local elders
3. other believers
1Ti 5:21 “I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels” This strong oath is found several times in the Pastoral Letters (cf. 1Ti 5:21; 1Ti 6:13; 2Ti 4:1; and in a related sense in 2Ti 2:14). Paul was serious about the authority and origin of his teachings.
“His chosen angels” It is somewhat surprising that “chosen angels” are mentioned instead of the Holy Spirit. This is used in the sense of
1. those who minister to God’s chosen people and who are present with them (cf. Psa 138:1; 1Co 4:9; Mat 18:10; Luk 9:26; and Heb 1:14)
2. those special angels near God’s throne who are uniquely associated with His presence (in rabbinical literature, the seven angels of the presence)
This phrase is in direct contrast to Satan (cf. 1Ti 5:15).
“to maintain these principles without bias, doing nothing in a spirit of partiality” Timothy is to have no favorites nor hold any grudges! The term “maintain” is the Greek word for “guard.” As God guards us (cf. 2Th 3:2; Jud 1:24) and our inheritance (cf. 1Pe 1:4-5), we are to guard His truth! We must also guard ourselves against false teaching (cf. 2Ti 4:15; 2Pe 3:17; 1Jn 5:21).
Notice the covenant reciprocity: God keeps/guards us; believers must keep/guard His truth and themselves! It is possible that this charge to Timothy is related to the favoritism and partiality shown by the false teachers claiming to be an elite group or to have special knowledge or special freedoms.
1Ti 5:22 “Do not lay hands upon anyone too hastily” This verse has three more present active imperatives. It has been interpreted in two ways: (1) to refer to ordination (cf. 1Ti 3:10; 1Ti 4:14) or (2) to refer to accepting and reinstating a repentant elder who has been publically reproved (cf. 1Ti 5:20). Number 2 seems to fit the context of 1Ti 5:24-25 and the historical context of false teachers best. See SPECIAL TOPIC: LAYING ON OF HANDS at 1Ti 4:14.
“share responsibility for the sins of others” This may refer to (1) ordaining too quickly (cf. 1Ti 3:6) or (2) restoring elders to leadership too quickly. Remember the context is the activities of the false teachers infiltrating the churches. Our actions can be interpreted by some as affirmation or approval of the errors of others (cf. 2Jn 1:11).
“keep yourself free from sin” This is literally “keep yourself pure” (present active imperative, cf. 1Ti 4:12; 1Ti 5:2). Sin is
1. an attitude
2. an act
3. an association
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
rule. Seo 1Ti 3:4.
be counted worthy. Greek. axioo. See Act 15:38.
double. Greek. diplous. Only here; Mat 23:15 (compar.) Rev 18:6.
in, App-104.
word. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
17-25.] Directions respecting (17-19) presbyters; (20-25) church discipline: and certain matters regarding his own official and personal life.
Fuente: The Greek Testament
1Ti 5:17. , double) On account of their being older, and on account of their office. The eldership involves of itself veneration on account of age. Even Peter opposes the elders to the younger men (), and yet he speaks as concerning an office, 1Pe 5:5; 1Pe 5:1, etc. Double, i.e. large, Rev 18:6.-, especially) Some then were able to rule, and to rule well, although they were not employed in word and doctrine, viz. in sacred studies, and in the instruction of others. But those who had been so employed (), were less at leisure for working, and for acquiring fortune, and were worthy of compensation.
Fuente: Gnomon of the New Testament
1Ti 5:17
Let the elders that rule well-The apostle having concluded the direction as to the support of widows comes to the treatment of the elders. The elders here, as the connection plainly shows, refers to those who had the oversight of the congregation. They were selected by looking out those who had the qualifications set forth. (3:1-7.) How they were selected gives the trouble. Luke gives an example of selecting persons to work in the church. The apostles were the teachers and the leaders. They directed the disciples: Look ye out therefore, brethren, from among you seven men of good report, full of the Spirit and of wisdom, whom we may appoint over this business. . . . And they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus. . . . whom they set before the apostles. (Act 6:3-6.) The expression, Look ye out, carries the thought of diligent inquiry and private consultation to reach the agreement. This is not nominating and electing by votes. Nothing of this kind is found in the Scriptures. This excites division, party spirit, and strife, while the scriptural order seeks union, harmony, and agreement. They were to inquire among themselves who was most suited according to the qualifications given by God. When the agreement was reached, the apostles appointed them to the work. A faithful preacher present or anyone capable of conducting public affairs might do this for the congregation now. When the selection has been made, it is their duty to take the oversight of the congregation, direct its affairs in its public meetings, and to look after the lives of the members and see that all engage in the work for which they are fitted. This takes time and attention. They are the overseers and teachers of the churches and individual members. They are to teach the word of God.
be counted worthy of double honor,-They are entitled to the respect and honor of the members of the church and are entitled to support while in the work. The idea of doing Gods work for money or for the wages it brings is abhorring to this Scripture teaching. That idea destroys it as God’s work. A man that preaches for the money he gets is not approved of God and will never receive reward from God. While this is true, the man who labors for good must live, and when he devotes his time to the service, it is the duty of the people of God to support him. This applies to labor of any kind in the church. The elders who devote their time to the service of God through the church must be supported. The honor bestowed on them is not only respectful treatment and deference, but support.
especially those who labor in the word and in teaching.-Those who do their duty well, preaching the word privately and publicly, are worthy of a double portion of honor and support. The elders of a church are always spoken of in the plural, showing that a plurality of elders for each congregation was contemplated. It also shows that some elders labored in word and doctrine-devoted their time to preaching and teaching-while others did not. All gave attention to the interests of the church and looked after the welfare of the members. Some did it in a private way, others devoted their time to teaching and preaching. These were entitled to double honor.
Fuente: Old and New Testaments Restoration Commentary
Impartial and Kindly Supervision
1Ti 5:17-25
A man of years was always to be honored, and if he were called to rule in the church, he was to be treated with double honor; but none should be appointed to that sacred office hastily or with partiality. Purity, gravity, and abstinence from alcohol were prime requisites in a Christian minister then, as they are now. It is clear from 1Ti 5:23 that the Apostles and their helpers practiced total abstinence, or there had been no need for that special injunction to Timothy.
It is clear also from 1Ti 5:17-18 that the early Church was encouraged to support its ministers. The Apostle quotes the words of our Lord, to maintain this contention, Mat 10:10; Luk 10:7. The character of a minister might not be lightly aspersed. If anything had to be said, the informant must lodge his complaint in the presence of witnesses, who could be witnesses against him, if the charge were found to be baseless and frivolous. But public wrongs must be met by public rebuke that any suspicion of favoritism might be disarmed. No man, however, should be called to the sacred and responsible position of presbyter, unless he had been tested and approved. In forming judgments of the fitness of men for office, we must not judge wholly by appearance-good or bad, 1Ti 5:24-25.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 12 Light on Life’s Duties
1Ti 5:17-25
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all, that others also may fear. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. Lay hands suddenly on no man, neither be partaker of other mens sins: keep thyself pure. Drink no longer water, but use a little wine for thy stomachs sake and thine often infirmities. Some mens sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid. (vv. 17-25)
Continuing his exhortations to Timothy, Paul speaks again of elders, and here dwells on the respect due them. Those who are qualified to lead the people of God in this way and who have the responsibility of shepherding the flock of Christ should never be treated rudely or looked upon with contempt. Those who manifest particular administrative ability are to be counted worthy of double honor, or as the marginal note puts it, of double reverence.
While we see no scriptural authority for giving the title of reverend to a minister of the gospel, as is commonly done in Christendom, yet it is evident that this particular Scripture may have seemed to some to give sufficient authorization for the custom. For if the elders, who ruled well, are to be counted worthy of double reverence, then those not so distinguished are still to be revered. But it is worthy to note that, in our English Bibles at least, it is only God Himself to whom the title reverend is applied. In Psa 111:9 we read, Holy and reverend is his name. The Hebrew word so rendered is found many times in the Old Testament, however, and is often translated dreadful, or terrible.
Charles H. Spurgeon, who himself repudiated any such title, though a worthy minister of Christ, declared that if one sought the origin of this practice he would have to go back to Roman Row in Vanity Fair. He used to say ironically that if one minister should designate himself as the Reverend Mr. So-and-So, k would be just as correct for others to speak of themselves as the Dreadful or Terrible.
While recognizing all this, we need to remember that those whom God honors should be honored by us, and any leader who manifests true godliness in his life and is characterized by marked ability to administer the affairs of the church of God is worthy of reverence, especially they who labour, Paul tells us, in the word and doctrine. By so speaking he makes it clear that all elders were not necessarily preachers or teachers. Some were, but this was a special gift of God. In support of what he had just written Paul cites the Old Testament Scripture, Thou shalt not muzzle the ox when he treadeth out the corn (Deu 25:4). This links with, The labourer is worthy of his reward. When threshing was done by oxen it would have been cruel indeed to have refused the due portion of grain to the hard-working, patient animals who were thus employed. And so as Gods servants give themselves to earnest labor on behalf of others, it is only right that such labor be recognized and they themselves respected and, where necessary, properly supported. This is a principle laid down elsewhere in the New Testament (Luk 10:7), and to which Gods people may well take heed.
The next admonition has to do with charges of irregular behavior, or even of sinful actions in connection with one who is thus recognized as a servant of Christ. It is sad indeed when people thoughtlessly and often willfully spread evil stories about a servant of Christ without ever making any investigation and when others give heed to these without seeking corroboration. It is sadder still if anyone brings a charge of misconduct against an elder unless the charge is substantiated by other witnesses. Then, indeed, if the accusation is proven to be true, the office of the offender must not be allowed to shield him from blame. On the contrary, Paul writes, Them that sin rebuke before all, that others also may fear. The greater ones responsibility, the more careful he needs to be as to his personal character and behavior. No elder, however able and gifted, should attempt to shield himself from blame simply because of his office. The very fact that he serves the church in such a capacity makes him all the more accountable to live for God before the people whom he endeavors to instruct in holy things, or whom he seeks to guide.
If assemblies of God everywhere would keep these admonitions in mind, they would be saved from a great deal of sorrow and dissension. Where Gods servants are recognized as His representatives, and their ministry is properly valued and their advice followed, blessing will result for the whole church. Where a spirit of independence and insubordination prevails, and believers generally look with indifference or even contempt upon those appointed by God to have the rule over them, who must give account for their souls at the judgment seat of Christ, the results are likely to be most disastrous.
It seems difficult for many of us to keep from extremes. We are inclined to overvalue those who minister the Word of God and bear rule in the church, and to look upon them as though above all criticism. Or, where a spirit of individualism prevails, we are inclined to undervalue Gods servants and treat them somewhat as Korah, Dathan, and Abiram sought to treat Moses and Aaron in the wilderness, when they said, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them (Num 16:3). They failed to recognize the fact that it is God Himself who appoints and qualifies leaders or shepherds over His flock. These should be given proper deference, not in the sense of looking upon them as a priestly class who come in between the people of God and their Lord, but rather as the expression of Gods goodness in caring for and shepherding His people as they go through the wilderness of this world.
It is a very sad thing when parents set the example before their children of belittling Gods servants by calling attention, perhaps, to mistakes in interpretation of the Word, or ridiculing certain characteristic habits on the platform or elsewhere. These things naturally lead the children to think less of those who are seeking to help them, and so make it harder to reach them with the Word. Children should be taught to look upon the elders and ministers of Christ as servants of God, whose great concern is their eternal blessing. If parents will collaborate in this instead of detracting from the usefulness of a servant of God, they will help him to accomplish more than he could otherwise.
Concerning receiving accusations against an elder without full proof, may I refer to a somewhat amusing incident that I ran across lately. In a certain church bulletin that came to my hand I read the following statement from the pastor of a little church.
He said, I have learned that a story is being rather widely circulated that on a recent occasion I forbade my wife to attend the services of another church, which were of a highly emotional character. When she refused to obey me and attended without my permission, I went to that church and dragged her out by the hair of the head, and beat her so severely that she had to be sent to the hospital. I feel it necessary to make a statement in regard to this story. In the first place, I never forbade my wife to attend any services to which she might wish to go. I have left her at perfect liberty to do as she pleases in matters of this kind. In the second place, I did not drag her by the hair of the head from such a service, nor did I beat her when I brought her home. In the third place, she was not so badly hurt that she had to be sent to a hospital, and she is not in the hospital now. And in the fourth place, as some of you know perhaps, I have never been married, so I have no wife to whom any of these things could apply.
It is very easy to start a false story going, and by the time it has passed through the lips of several persons it can ruin the testimony of the most devoted man of God. Mr. Moody used to say that a lie gets halfway around the world before truth gets its boots on to pursue it.
In verse 21 the Apostle lays another important charge upon Timothy, which has a wide application at all times. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. The expression, the elect angels, may cause some to wonder why these holy beings should be brought in here, but there are other Scripture passages that show that angels are learning the wisdom of God in us. They behold what is going on in the church on earth. Doubtless they rejoice when they see Gods Word being honored, and His people walking before Him in unity and in holiness of life. So the Apostle links them here with God Himself and our Lord Jesus Christ, as he charges Timothy to observe the things concerning which he has admonished him. The charge is surely not for Timothy alone, but is for all who have to do with government in the house of God here on earth. Nothing should be done out of deference to some favored few or to win the approval of certain individuals, but all should be done faithfully for the blessing of the church as a whole.
The next admonition is of great importance, particularly in days such as these in which our lot is cast, when one finds so many men going about through the country professing to be servants of Christ, perhaps representing some particular organization in which they are endeavoring to interest others in order to raise funds for the support of their work. Men like these have no right to expect to be taken into the fellowship of Gods people and given endorsement simply on their own recommendation. Only too often churches have been altogether too gullible in receiving such men without making the slightest inquiry to find out their true standing, or from whence they come. It turns out often that such men represent themselves only and the money they raise is but for their own comfort and enrichment.
So Paul lays down the definite injunction: Lay hands suddenly on no man. It is far better to make inquiry before taking up with a stranger than to find out afterward that he was utterly unworthy of confidence. It is quite possible to become so entangled as to be actually responsible, in measure at least, for the failures of unfaithful workers and false teachers. So the Apostle adds, Neither be partakers of other mans sins: keep thyself pure.
In writing to the elect lady in his Second Epistle, John says, If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds (vv. 10-11). If we remembered that God holds us responsible for assisting and sustaining those who are unfaithful to His truth and whose behavior and teachings are of a subversive character, it would make us more careful to heed these words.
Verse 23 is the favorite text of practically every old drunkard who knows anything of the Scriptures. I would not dare attempt to say how many times this passage has been quoted to me by inebriates seeking to justify their indulgences in alcoholic liquor. Drink no longer water, but use a little wine for thy stomachs sake and thine often infirmities. It is certainly a great mistake to take advice such as this and apply it as though spoken to everyone under all circumstances. Evidently Timothy was suffering from digestive disturbances brought about, no doubt, by the intensely alkaline water found in some parts of the lands through which he traveled. The native wines of that time, which were quite different from the wines we have today, were calculated to correct this condition, at least to some extent. So Paul prescribed a little wine, which is a far different thing to convivial drinking of intoxicating liquor. This is a prescription authorizing the use of the wine as a medicine not as a beverage. If the circumstances be the same, it is perfectly right and proper to follow the prescription, but one should be careful not to use a passage like this as license for carelessness in the use of strong drink of any kind.
Pro 23:31-32 says, Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder. There can be no mistake here as to the teaching of the Word of God in regard to the use of wine as a beverage. Generally speaking, it would be better to consult a good Christian physician before acting on Pauls advice to Timothy, lest one aggravate his symptoms instead of alleviating them.
In the closing verses of this section we have something extremely solemn. We are told that, Some mens sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
These words might seem to require very little comment, and yet it is well to press them home upon our own hearts and consciences. Some mens sins are open beforehand, going before to judgment. That poor drunkard staggering down the street needs no one to proclaim him as a sinner. His behavior makes manifest his moral condition. His sins are open, going before to judgment. Anyone can recognize them. The licentious libertine soon bears in his body the evidence of his loose living. Men cannot indulge in pernicious habits without their very appearance advertising their guilt. Their evil behavior is manifested by every step taken; their sins are evidenced to all. And judgment falls, in measure at least, upon them even in this world, as we read in Rom 1:27, Receiving in themselves that recompence of their error which was meet.
Others may be just as wicked and just as godless along other lines, but their sins are not of the character that affect their bodies to any great extent, and so they are able to cover them up. They often go through life hiding their wickedness under a pretense of piety, but the day will come when all their sins will be manifest. When they leave this world they will find that those sins have followed them to the judgment bar of God, and every transgression and disobedience will receive a just recompense of reward. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting (Gal 6:7-8).
We have the other side in verse 25: The good works of some are manifest beforehand. There are those who have abundant opportunity to do good to others, and they take advantage of it and are lavish in their efforts to bless and help their fellows. It is impossible to hide such philanthropy, however modest the individuals themselves may be who thus delight in assisting the poor and needy. They are rich in good works, and what wealth this is! Who would not like to be rich in this sense! But there are other quiet, timid souls who long to be a blessing and help to their fellows, but who are not so circumstanced that they can do all they desire along these lines. Nevertheless, they live their quiet, humble lives in the fear of the Lord, seeking to do the will of God. When the day of manifestation comes and all believers stand at the judgment seat of Christ, everything will come out, and the Lord will reward everyone according to his own works. He will give His own estimate of all that has been done for Him. Those who were not always able to carry out the desires of their hearts will hear Him say in that day, as He said to David of old, Thou didst well that it was in thine heart (1Ki 8:18).
What comfort this should be to any of Gods beloved people who have felt themselves hampered all their lives because poverty and straitened circumstances kept them from doing much that it was in their hearts to accomplish for Christ! How blessed to know that He estimates everything aright, and in that day His Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord, will be spoken to all who have sought to honor Him in this scene.
Fuente: Commentaries on the New Testament and Prophets
the elders: 1Ti 5:1
rule: 1Ti 3:5, Mat 24:25, Luk 12:42, Rom 12:8, 1Th 5:12, 1Th 5:13, Heb 13:7, Heb 13:17, Heb 13:24
be: 1Ti 5:3, Act 28:10, Rom 15:27, 1Co 9:5-14, Gal 6:6, Phi 2:29
double: 2Ki 2:9, Isa 40:2, Jer 16:18, Jer 17:18, Zec 9:12
labour: 1Ti 4:10, Mat 9:37, Mat 9:38, Luk 10:1, Luk 10:2, Luk 10:7, Joh 4:38, Act 20:35, Rom 16:12, 1Co 3:9, 1Co 15:10, 1Co 16:16, 2Co 6:1, Phi 2:16, Phi 4:3, 2Ti 2:6
word: 1Ti 4:6, 1Ti 4:16, 2Ti 4:2
Reciprocal: Gen 9:23 – General Gen 24:2 – eldest Gen 47:22 – for the priests Num 18:31 – your reward Num 31:41 – Eleazar Deu 14:27 – the Levite Deu 18:8 – like portions Deu 25:4 – muzzle Jos 21:2 – The Lord 2Ki 2:19 – my Lord seeth Neh 13:10 – the portions Son 8:12 – those Mat 10:10 – for the Act 11:30 – to the Act 14:23 – elders Act 20:17 – the elders Act 20:28 – overseers Rom 12:7 – or he Rom 13:7 – honour to 1Co 9:4 – we 1Co 9:14 – ordained 1Co 12:28 – governments 1Th 2:6 – of men Tit 2:10 – the doctrine Rev 2:3 – hast laboured
Fuente: The Treasury of Scripture Knowledge
1Ti 5:17. Elders are the same rulers who are called bishops in other places. The meaning of the three names applied to the rulers over the churches of Christ is explained in detail by “general remarks” before 2 Thessalonians 2. Rule well denotes a lead or management of the flock that is very efficient. Double honor. The first word is from DIPLOOS, and both Thayer and Robinson define it, “twofold, double,” and the latter also explains it. “put for any greater relative amount.” Then it is not a precise mathematical figure, such as saying that two is double of one, etc. Especially designates one item that entitles this elder to the double honor, and the argument in verse 18 clearly shows that financial support is included in the honor. This is not the only place where temporal support or favors is referred to as an honor. (See the comments at verse 3.) Labor in word and doctrine. This cannot mean merely that they are teachers over the flock, for chapter 3:2 shows that all of the elders must do that. Hence the phrase is bound to mean those elders who give their whole time to “the ministry of the word” (Act 6:4); the next verse confirms this conclusion.
Fuente: Combined Bible Commentary
1Ti 5:17. Worthy of double honour. The apostle is practical enough to recognise even the value of money – payment as a recognition of higher gifts well used. The word honour, as in Act 28:10, clearly implies such payment, even if it is not necessarily confined to it. The rule implies that the elders of the Church were not all equally gifted. Some succeeded in their pastoral work; some failed. Some laboured in the more conspicuous and exhausting work of public preaching (the word) and continuous class-teaching (doctrine), and for this there was to be a provision, such as that which we often find made for the dean of a cathedral or the head of a college, to twice the amount of that given to the other elders. Measured by modern standards, even the double stipend was probably such as would only attract one of the artisan class, and for him came as a compensation for the loss of profit involved in his calling; but 1Pe 5:2 shows that it was enough to tempt some to take the work for the sake of the pay.
Fuente: A Popular Commentary on the New Testament
Our apostle proceeds next to give Timothy directions concerning elders; not old men in years, but elders in office, such as were employed in the governing of the church, and over and above that service, laboured even unto weariness in preaching of the word, and expounding the Christian doctrine, requiring that double honour be given unto such.
Note here, 1. The elders’ work and duty declared; to rule well: wisely to preside over, and discreetly to govern, the church of Christ; also to labour in the word and doctrine; to take pains in preaching the gospel upon all occasions: those that are advanced to the highest eminency in the church will not think themselves above this part of their duty.
Note, 2. The honour and respect challenged on their behalf: double honour is their due, namely, an honour of reverence, and an honour of maintenance, and a double measure of either; some think it an allusion to the first born, who was the priest of the family, and had a double portion amongst his brethren; the Levites succeeded them, and the ministers of the gospel these; who, when laborious in governing and teaching the church of Christ, deserve more honour and better maintenence than the unkind world is willing to confer upon them; who, instead of double honour, sometimes deny them civil respect.
Note, 3. In that the apostle styles the ministers’ maintenance is not to be esteemed in the nature of alms, but of a tribute paid by an inferior to a superior; neither is our maintenance mercenary wages, but such as ought to be given as a testimony of honour, as well as in the nature of a reward. As then they are worthy of, let them never fail to receive, double honour, who rule well, and also labour in the word and doctrine.
Fuente: Expository Notes with Practical Observations on the New Testament
Giving Proper Honor to Elders Elders rule, or direct the affairs of the church, under the chief shepherd, Jesus Christ ( 1Pe 5:1-5 ). They should not be forced to earn their living as well. Any elder who did a good job in tending the flock would be worthy of double honor and especially those who also were involved in preaching and teaching the word. Remember, we saw in 1Ti 5:3 that the word “honor” suggests respect and temporal relief. Paul goes on to cite Deu 25:4 to prove elders should receive pay. The same verse was used by Paul in reference to a preacher’s right to be supported in the preaching of the gospel ( 1Co 9:1-14 ). Clearly, it could be said elders are worthy of financial support when they labor as overseers of the flock ( 1Ti 5:17-18 ).
Anyone in a position of leadership is subject to criticism. Paul made it plain that the man of God is not to listen to those who would accuse an elder of sinful actions, unless the incident can be confirmed by two or three witnesses. Actually, this is the respect which is due any brother ( Mat 18:15-17 ) and it is certainly due an elder. When a leader is found in sin, he must be rebuked just like any other member. Rebuking a leader shows that all are equal under Christ and should cause all Christians to fear violating God’s will. Paul solemnly charged Timothy in the presence of God, Christ and the faithful angels who serve God.
Remember, some angels were involved in rebellion ( Jud 1:6 ; 2Pe 2:4 ). Other references make it clear that angels observe things going on in the church and with Christians ( Luk 15:10 ; Heb 1:14 ; 1Co 4:9 ). Since God is no respecter of persons, anyone who is hearing charges against one of His people should also be unbiased ( Act 10:34 ). The man of God cannot afford to favor someone just because they are good friends or are part of the same clique. In fact, he should not become a part of a clique for that very reason ( 1Ti 5:19-21 ).
One can lay hands on a man because he is accused ( Act 4:3 ). This could be a reference to accusations against an elder, in which case, the latter part of the verse would go on to require Timothy to go ahead and rebuke those who had been fully proved to be in sin. However, the laying on of hands may also refer to the appointment of elders (compare Act 13:3 ; 1Ti 4:14 ; 2Ti 1:6 ). It was certainly the job of an evangelist to appoint elders in every church ( Tit 1:5 ).
If this is the meaning here, the last part of the verse would indicate the process of selecting elders should be carefully carried out. Timothy would not want to have been a part of placing a man in the office of a bishop who was wicked when such could have been known if the time to check things out had have been allowed ( 1Ti 5:22 ).
Fuente: Gary Hampton Commentary on Selected Books
1Ti 5:17-18. Let the elders that rule well Who approve themselves faithful stewards of all that is committed to their charge; be counted worthy of double honour A more abundant provision, seeing that such will employ it all to the glory of God. As they were the most laborious and disinterested men who were put into these offices, so, whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages. But as the design of the donors was the general good, there was the highest reason why it should be disposed of according to their pious intent. Especially they who labour Diligently and painfully; in the word and doctrine That is, in preaching and teaching. For the Scripture saith, &c. See on 1Co 9:9.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 14
MINISTERIAL SUPPORT
17. Let the elders, who stand before you in the beauty of holiness, be considered worthy of double remuneration, especially those who labor in word and teaching. This does not mean simply a ruling elder, as in E.V., but the teachers and preachers of mature years, experience, and learning. The Greek, proestotes, in E.V. translated rule, is from pro, before, and istemi, to stand. Hence, it simply means standing before you in the attitude of a teacher. Kalos, well in E.V., literally means beautifully. Therefore the elderly brother and sister who stand before you preaching and teaching, adorned with the beauty of holiness, are to be counted worthy of double pay for their service. Especially those who labor in word and teaching. Preach means simply proclaim the Word of God as revealed in the Bible, while teach involves the deep subtleties of exposition. As the Bible was written in Oriental languages not now used by any living people, we must be educated and thus prepared to go down into the dark mysteries of these dead languages, and haul up the sparkling gems of inspired truth, that they may dazzle the illuminated eye of the faithful inquirer, exploring the deep things of God. In view of the time, money, and labor needed in the qualification to labor in word and teaching, the Holy Ghost here enjoins double remuneration in behalf of the elders, who labor in word and doctrine. In this and many other instances the E.V. bends the translation into favoritism with ecclesiastical authority, which at that time was so prominent in the Episcopal Church. But this passage has no intimation of official rank or prerogative, but simply exhorts the people to confer double remuneration on the elderly brothers and sisters who stand before them in the beauty of holiness, laboring in word and instruction, while hundreds of others around, with no costly education nor long years of experience, may preach the living Word with a small remuneration.
18. For the Scripture says, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his hire. This verse is confirmatory of the preceding. When I was in Egypt and the Holy Land, I saw the oxen, everywhere I went, going round on the threshing-floor, treading out the wheat and barley and other grains (there never having been any American corn in that country). Why dont they use steam threshers? The iron horse is there, thundering along the railroad. Why do they not let him thresh out their wheat? The customs of the patriarchal age must abide there, witnesses to the truth of the Bible, till the Lord comes. Why do they not have steam mills to grind their wheat and manufacture their flour? Still, two women sit down on either side of the little hand mill, and grind flour for dinner. They are waiting till the Lord comes for his Bride, taking up the one and leaving the other.
19. We have no right to conclude that this is only an official elder, as the original meaning of the Greek is simply of mature years. As people get old, extraordinary deference is due them. Hence, we should go slowly in their accusation and condemnation, keeping quiet till we can prove the allegations by two or three witnesses.
20. Convict those who sin in presence of all, in order that the rest may indeed have fear. O how plain and explicit the duty of the preacher is here specified! In the great congregation, God requires him to lift up his voice like a trumpet, sparing neither friends nor foes, but exposing all sin, and convicting all sinners. The word which I here translate convict, is elegche. It is the Greek word for the sentence of the criminal judge, when he gives his verdict against the accused, condemning him for the penitentiary or the gallows. It is the strongest condemnatory word in the Greek language. Do you know that condemnatory preaching is rapidly becoming a lost art, as very few Churches have the grace to tolerate it, and equally few preachers the heroism to give it?
21. I testify before God and Christ Jesus and the elect angels, that you may guard these things without prejudice, doing nothing according to partiality. You see Paul solemnly obligates Timothy before God and the angels sent forth to help him, and the people to whom he preached to secure their heavenly election, that he will guard all these truths like a soldier standing sentinel, as that is the word here used. It was a penalty of death for a Roman soldier to go to sleep on guard. Every preacher is Gods sentinel under the eye of Omniscience and the elect angels standing to guard immortal souls against the invasions of the devil. Woe unto the pastor who permits the Lethean slumber so to somnify him that he shall fail to sound the alarm on every approach of the enemy! Prejudice is one of the meanest things ever hatched in hell. It is from the Latin, pre, beforehand, and judicium, judgment. Hence, it means a verdict given before the evidence is heard. I heard of a judge in the Emerald Isle who said he always gave his decision when he heard one side of the evidence; for if he waited and heard the other side he would get puzzled so he would not know how to decide. We have no right to have prejudice against anything, not even the devil; for God is going to give all the devils a fair trial in the judgment-day. Prejudice killed Jesus and two hundred millions of his faithful followers. All the opposition to holiness is the work of Satans prejudice. John Fletcher well says, Perfect love is an angel so lovely and beautiful that the devil cant get his hell-hounds to chase it till he covers the amiable form with a bearskin. Then they will go for the bearskin, but not for the angel; so all the hell-hounds barking on the track of holiness are just after the bearskin, which the devil has thrown on it. Doing nothing according to partiality. To this Paul solemnly adjures Timothy. No wonder our Lord required even his own apostles to get sanctified wholly as a qualification to preach the Pentecostal gospel, as nothing but the fires of the Holy Ghost can burn the prejudice and partiality all out of the heart.
22. Lay hands suddenly on no one, lest you participate in the sins of others. This is very appropriate admonition. When they sent out men and women to preach, they gathered around them, laying hands on them, and invoking the descension of the Holy Ghost on them, with his extraordinary spiritual gifts, to empower them for the responsible conflict with sin and Satan, invariably incident to soul-winners. Before we thus commission people for responsible posts of duty, we should test them thoroughly, and be satisfied that they have a genuine case of personal salvation, lest they prove traitors, and bring reproach on the cause of God. Keep yourself pure. Pure in this charge not only includes experimental holiness, but emphasizes personal chastity, so preeminently imperative in the preacher of the gospel.
23. Drink no longer water, but use a little wine for the sake of your stomach and frequent sickness. While Timothy was an exceedingly valuable preacher, he had a feeble constitution and a weak stomach. In my camp-meeting tour I traveled through the great South every summer and fall, where a diversity of febrile diseases are constantly prevalent, and ever and anon the pestilential yellow-fever visits the land. When he comes, I always pay him the courtesy of an orderly retreat. In case of all the other fevers, I stand my ground so far as possible, ceasing to drink the ordinary waters, which are frequently warm and malarious, but resorting to the medical springs, which, in the goodness of God, prevail in that country, determining the location of almost every camp; having never yet yielded to the importunities of the natives to use coffee as an anti-malarial. The word used by Paul means neither fermented nor alcoholic wine, but the unadulterated fresh juice of the grape, which is nutritious, reviving, and sanitary. Mark the specification here, Use a little wine; i.e., not much.
No person acquainted with the facts in the case can criticize Paul in this advice. Doubtless the water in that country at that time was not first-rate, and the atmosphere malarious.
24. The sins of certain men are manifest beforehand, going before to judgment, but to certain people, indeed, they follow afterward. This is a plain statement of universally prevailing occurrences. The two most prominent men in your village are your pastor and your saloon-keeper. All enlightened people condemn the latter, and deplore the evil employment in which he spends his life, not only poisoning and killing the bodies, but destroying both soul and body in hell. Not so with the pastor. All believe he is spending his life for the good of humanity. At the judgment he turns out to be a Judas Iscariot, who sold his Master for filthy lucre. A preacher in Brother Carradines revival was on his knees at the altar seeking sanctification. An ecclesiastic passes by, stoops down, and, putting his hand on his shoulder, whispers to him, If you do not get away from there, you go to the piny woods. He arose, and left, never to return; for he was in a fifteen-hundred dollar station. He beat Judas one hundred-fold, as he only got fifteen dollars.
25. You can hide your works here, and pass them for good when they are bad; but you can not hide them when we all stand before the great white Throne.
1,2. The world was full of slavery in Pauls day. While the gospel provides for every relation in this life, it puts the plowshare down deep, and plows out all evil in due time. Rapidly is human slavery evanescing before the advancing light of Christian civilization.
Fuente: William Godbey’s Commentary on the New Testament
1Ti 5:17-25. Elders.In 1Ti 3:1* Paul discusses qualifications for eldership, here he gives Timothy rules for its supervision. (a) On the principle of Scripture (Deu 25:4, cf. 1Co 9:9) and of a well-known proverb, successful presidents (cf. 1Th 5:12) should receive special maintenance, particularly if to the strict functions of eldership they add that of teaching (1Ti 5:17 f.). (b) Against an elder only legally-attested charges (Deu 19:15) may be recognised (1Ti 5:19). (c) Elders convicted of sinful practices should be reprimanded publicly, as a deterrent to others. In all this Timothy must exercise absolute impartiality (1Ti 5:20 f.). (d) He may guard against scandal by making full inquiry before ordaining an elder, thus avoiding a share in responsibility for defaulters sins, from which he must ever keep himself unspotted (1Ti 5:22). This will prevent (i) hasty acceptance of candidates (since, while some mens sins are so notorious as to proclaim the necessity of judgment, others sins are discovered only long afterwards, 1Ti 5:24); (ii) hasty rejection (since not all good works, also, are immediately evident, 1Ti 5:25).
1Ti 5:17. honour: 1Ti 5:3*.
1Ti 5:18. scripture: refers only to the first of the sayings that follow. Since Christs words (Luk 10:7) would not at this date be cited as scripture, the second saying was probably a proverb familiar to both Lord and apostle.
1Ti 5:20. them, etc: in this context those elders who.
1Ti 5:21. elect: i.e. Unfallen.
1Ti 5:22. For the view that this verse concerns the restoration of penitents see EGT.
1Ti 5:23, which deprecates Timothys abstinence from wine, undertaken perhaps in protest against a prevalent danger (1Ti 3:3; 1Ti 3:8), breaks the connexion between 1Ti 5:22 and 1Ti 5:24, and is either an awkward parenthesis to safeguard keep thyself pure, or an interpolation, possibly displaced from 1Ti 4:3 (Holtzmann).
Fuente: Peake’s Commentary on the Bible
Verse 17
Honor; reward. This is shown to be the meaning by 1 Timothy 5:18.
Fuente: Abbott’s Illustrated New Testament
CHAPTER 24
“A Christian leader told of a group of laymen who came to see him one day for some advice. They wanted to know of a diplomatic way to get rid of their pastor. The man, sensing that they were not being fair, gave them some suggestions:
“1. Look your pastor straight in the eye while he is preaching and say amen once in a while. He’ll preach himself to death.
“2. Pat him on the back and tell him his good points. Before you know it, he’ll work himself to death.
“3. Rededicate your own life to Christ and ask your minister for a job to do. He’ll die of heart failure.
“4. Get the church to unite in prayer for him. Soon he’ll become so effective that a larger church will take him off your hands.” (From the November 10, 1995 Daily Bread)
Concerning church elders and our relationship to them we will be looking at PAY EM in verses seventeen and eighteen, TRUST EM in verses nineteen and twenty, and EQUAL EM in verse twenty one.
I. PAY EM
1Ti 5:17. Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
1Th 5:12-13 mention a similar line of thought. “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work’s sake. [And] be at peace among yourselves. “
The term “rule” is a little misleading in our society. It has the thought of being boss and I fear many of our independent Baptist brethren have taken this word at its general usage and have created unto themselves dictatorships.
The term actually has the thought of leading. The man that leadeth the congregation well is worthy.
The term is translated “over” in 1Th 5:12 which we just looked at.
The term is the same that is used of the elder ruling his own house well.
Tit 3:8; Tit 3:14 both use the term in the phrase “maintain good works” which would indicate maintaining that which is desired. In light of an elder it would be one that maintains the direction of the church, that is assuming the church has some direction – many today are in maintenance mode – maintain the status quo – never mind what the Lord might want.
Stedman mentions of the thought in a sermon, “One who leads is not necessarily a boss. He does not drive people, he leads them. He goes before and sets the pace and the direction; whether people follow or not depends entirely upon how much respect he has built in their eyes by his personal character, his abilities, and his gifts. An elder is a man who is able to command the respect of others and get them to follow him in the directions the Lord has set.”
What can we learn from Paul’s use of the plural term elders in this verse?
We can see that the plural term shows that more than one elder can teach and preach – not just one person. We also see that there more than one elder in the church to lead the membership.
I would like to take some time and consider this thought of honor and double honor. This is one of the texts full time pastors drag out anytime anyone asks them about being paid for their ministry.
I frequent a board that is run by a man that feels he is owed a good living if not a living equal to the richer of his church. He sells his sermons on the internet, and he offers Christian software on his site, but at a higher price than the source dealers sell it for. I’m not sure that is Biblical honor.
Anyway the thought of honor most likely relates to both respect and material support, but I would like to see if we can really – Biblically justify the thought of full time paid pastors.
Though we are not going to take time to delve into the respect/honor issue, it is just as important if not more so than the material.
Some would go back to the Levites and their being supported by the giving to the Lord. The one major problem with this is that there is no priesthood today as there was in the Old Testament. We all – every believer – are priests, so if you want to use the Levites as a proof text you will have to pay each and everyone in the church equally. However, this is part of the basis for giving to elders. We will see this shortly.
We might mention that the early elders of the church recorded in the book of Acts were not graduates of Jerusalem Baptist seminary, they were common people of the church that met the criteria to be elders. There is no indication what so ever that they were paid.
Paul himself took gifts from those that wished to share with him, but he did not have a retainer from a local church. He, indeed, went back to his tent making abilities to support himself when in need.
There is indication in II John that the early church preachers were not paid, but relied on the kindness of believers. Verse ten mentions “If there come any unto you, and bring not this doctrine, receive him not into your house neither bid him God speed.” Many believe that some preachers moved from town to town preaching and were dependent on believers for room and board.
One problem that paid pastors never address is the Spiritual gifts. Each and every believer has at least one spiritual gift. Now, the shepherd is to be a teacher – or literally to have the spiritual gift of teaching. Why should a person with one gift be paid full time and not all the others? Not overly logical.
We do have before us one main text which we need to consider.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:17 {14} Let the elders that rule well be counted worthy of {e} double honour, {f} especially they who labour in the word and doctrine.
(14) Now he gives rules, and shows how he ought to behave himself with the elders, that is to say, with the pastors, and those who have the governance in the discipline of the church, who is president of their company. The first rule: let the church or congregation see to this especially, as God himself has commanded, that the elders that do their duty well, are honestly supported.
(e) We must be more concerned for them, than for the rest.
(f) There were two types of elders: the one dealt with the government only, and looked to the behaviour of the congregation; the other in addition to that, dealt with both preaching and prayers, to and for the congregation.
Fuente: Geneva Bible Notes
2. The discipline and selection of elders 5:17-25
Another group in the church deserved Timothy’s special attention. Therefore Paul gave instructions concerning the care of elders to his young legate to enable him to deal with present and potential elders properly.
The structure of this pericope is similar to that of the previous paragraph dealing with widows. In both sections Paul began by showing genuine concern ("honor," 1Ti 3:3) for the care of those in the group. He then proceeded to urge correction of those within each group that needed it. He ended on a positive note in each section. Both sections deal with proper interpersonal relationships in the household of faith, the church (1Ti 5:1-2).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
It is clear that the elders Paul referred to in this section were the church overseers and not just any older men in the congregation. Paul had already given the qualifications for these officers (1Ti 3:1-7) and now he described them as ruling, preaching, and teaching. From this verse we learn that the overall duty of the elders was ruling the church in the sense of directing its affairs and giving oversight to all its activities (cf. 1Pe 5:1-4).
What were the single and double honor to which Paul referred? The single honor most likely alludes to the respect that came to the elder for being an elder. Paul had previously commanded that widows be given honor (1Ti 5:3-16). Now he commands that elders receive twice as much honor as the widows, especially those elders who work hard at preaching and teaching.
"The term ’honor’ does not refer merely to an honorarium, but the failure to give proper pay would imply a lack of honor. The idea of ’double’ may refer to the double portion the oldest in the family received (Deu 21:17). It probably consisted of the twin benefits of honor or respect and financial remuneration [cf. 1Ti 5:3; 1Ti 5:17-18]. The fact that pay was at least included shows that those who gave leadership to spiritual affairs could expect financial support from the church (cf. 2Co 11:8-9; Gal 6:6)." [Note: Ibid., p. 155. Cf. Earle, p. 380; Knight, p. 232; Fee, 1 and 2 Timothy . . ., p. 129; Mounce, pp. 306, 309-10; Towner, The Letters . . ., p. 363. Cf. also 1 Corinthians 9:7-14; 1 Thessalonians 2:7.]
Another view is that the double honor did not necessarily include an honorarium or salary but consisted of the respect intrinsic to the office plus the joy of a job well done. [Note: Hiebert, First Timothy, p. 101; Hendriksen, p. 180; J. E. Huther, A Critical and Exegetical Handbook to the Epistles to Timothy and Titus, p. 172.]
"At least a part of the ’double honor’ Paul urged for the competent elder involved a recognition for a job well done. For us today writing a letter of gratitude, making a phone call of appreciation, and expressing a personal word of praise can accomplish the same thing." [Note: Lea, p. 159.]
A third possibility is that the honor was pay, and the double honor was double pay. [Note: Litfin, p. 744. Cf. Guthrie, p. 105.] As far as I know, no one has proved that elders in the early church typically received pay for their ministry.
Note that not all the elders in the Ephesian church worked hard at preaching and teaching. This may imply that all were equally responsible to preach and teach but some did it with more diligence than others. It may mean that some elders had more responsibility to preach and teach than others (e.g., pastoral staff). Both options may be in view since both situations are common. In any group of elders one will be more diligent and or more competent in these ministries than another. 1Ti 5:17 probably allows for a division of labor among the elders, though all were to be "able to teach" (1Ti 3:2). [Note: See George W. Knight III, "Two Offices (Elders/Bishops and Deacons) and Two Orders of Elders (Preaching/Teaching Elders and Ruling Elders): A New Testament Study," Presbyterion 11:1 (Spring 1985):1-12.] The distinction that some churches make between teaching elders and ruling elders, therefore, is essentially functional, not official. [Note: See David A. Mappes, "The New Testament Elder, Overseer, and Pastor," Bibliotheca Sacra 154:614 (April-June 1997):162-74; P. C. Campbell, The Theory of Ruling Eldership or the Position of the Lay Ruler in the Reformed Churches Examined, p. 59.]
Paul cited two scriptural authorities to support his instruction to those who serve the church by providing leadership as elders: Moses (Deu 25:4; Lev 19:13; Deu 24:15; cf. 1Co 9:9) and Jesus (Luk 10:7; cf. Mat 10:10). If Paul meant that both quotations were Scripture, this is one of the earliest New Testament attestations to the inspiration of another New Testament book (Luke and or Matthew; cf. 2Pe 3:16). However, he could have meant that only the first quotation was Scripture. He may have simply added a commonly accepted truth that Jesus also quoted, which Matthew and Luke recorded, for support (cf. Mar 1:2-3).