Exegetical and Hermeneutical Commentary of 1 Timothy 5:20
Them that sin rebuke before all, that others also may fear.
20. Them that sin ] A connecting particle has some authority here but not enough for adoption. The absence need not (see note above) make us think the subject is changed from offending presbyters to sinners generally. This would require more support from the context than is given, the main thought being still Timothy’s official and personal bearing towards presbyters. The article with the present participle is nearly the equivalent of a substantive. Cf. Winer, 47, 7. The same article and present participle occur in 1Jn 3:6, where the force of the present is of the utmost importance. ‘It describes a character, “a prevailing habit,” and not primarily an act.’ Bp Westcott. So here, ‘those who are living in sin’ among the presbyters. Bp Wordsworth gives a special character to these sins: ‘He is speaking specially of Presbyters whose sins, particularly in doctrine, are public and notorious. And this exposition is confirmed by the application of the word “sins” to them here and in 1Ti 5:24, and Tit 3:11, where he says of a heretical teacher that he “sinneth being self-condemned.” St Paul thus declares the moral guilt of false doctrine.’ And he quotes St Paul’s prophecy to the Athenian presbyters of such ‘grievous wolves,’ ‘speaking perverse things’ among them, Act 20:29.
rebuke before all ] The word is sometimes ‘convict,’ sometimes ‘condemn.’ In its use in these Epistles, here and 2Ti 4:2; Tit 1:9; Tit 1:13; Tit 2:15, it seems always to have reference to false teaching and its consequent evil living, and to unite the sharp convincing proof of the error and the sharp condemning reproof of the vice.
that others also may fear ] Rather, as R.V., that the rest also may be in fear; ‘the rest,’ i.e. those who have heard and perhaps approved of the false teaching and its vicious morals; ‘may be in fear,’ the longer expression being used to denote the state of abiding ‘godly fear.’
Fuente: The Cambridge Bible for Schools and Colleges
Them that sin – That have been proved to have committed sin – referring probably to the elders mentioned in the previous verse, but giving the direction so general a form that it might be applicable to others.
Rebuke before all – Before all the church or congregation. The word rebuke properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censure as the case demanded. It extends only to spiritual censures. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapprobation of the wrong done, and, if the case demands it, of disowning the offending member or minister. This direction to rebuke an offender before all, may be easily reconciled with the direction in 1Ti 5:1, Rebuke not an elder. The latter refers to the private and pastoral conversation with an elder, and to the method in which he should be treated in such contact – to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapprobation.
That others also may fear – That they may be kept from committing the same offence; compare 1Pe 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Them that sin rebuke before all] That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows, and be tried by them.
That others also may fear.] This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Them that sin; that is, that sin publicly and scandalously, so as others have taken notice of it.
Rebuke before all; rebuke not privately, by a ministerial correption, but by a public ecclesiastical correption before the whole church.
That others also may fear; that the salve may answer the sore, and the plaster be as broad as the wound; and that others may be afraid to do the like. This end of the punishment agreeth with that mentioned Deu 13:11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Them that sinwhetherpresbyters or laymen.
rebuke before allpubliclybefore the Church (Mat 18:15-17;1Co 5:9-13; Eph 5:11).Not until this “rebuke” was disregarded was the offender tobe excommunicated.
others . . . fearthatother members of the Church may have a wholesome fear of offending(Deu 13:11; Act 5:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Them that sin rebuke before all,…. This the apostle adds to the above rule, to show that he was far from screening wicked ministers, or elders, guilty of flagitious crimes, and gross enormities: for these words, though they may be applied unto, and may hold good of all offenders, that are members of churches; yet they seem chiefly to regard elders, even such who sin, who continue to sin, who live in sin, in some notorious sin or another; which is evident and known, to the great scandal of religion, and dishonour of the Gospel: and so some read the words, “them that sin before all, rebuke”; not only admonish once and again, but degrade them from their office, and withdraw from them, as from other disorderly persons, and cut them off, and cast them out of the church, and that in a public manner; and so the Arabic version renders it, “before the congregation”: which was done only in case of notorious offences: and which rule is observed by the Jews, and runs thus h;
“a wise man, an elder in wisdom, and so a prince, or the father of the sanhedrim, that sins, they do not excommunicate him (with Niddui) always , “publicly”, unless he does as Jeroboam the son of Nebat and his companions; but when he sins other sins, they chastise him privately.”
The end is,
that others also may fear; that other elders, or other members of the church, or both, may fear to do the same evil things, lest they incur the same censure and punishment: the Syriac version reads, “other men”; and the Arabic version, “the rest of the people”. The phrase seems to be taken out of De 13:11.
h Maimon. Talmud Tora, c. 7. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Them that sin ( ). The elders who continue to sin (present active participle).
In the sight of all ( ). “In the eye of ( , the one who is in the eye of, then combined = ) all” the elders (or even of the church). See next verse 21 and Ga 1:20. Public rebuke when a clear case, not promiscuous gossip.
May be in fear ( ). Present active subjunctive with (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.”
Fuente: Robertson’s Word Pictures in the New Testament
Them that sin [ ] . Referring to Elders, who, by reason of their public position [] , should receive public rebuke.
Rebuke [] . Comp. 2Ti 4:2; Tit 1:9, 13; Tit 2:15. See on reproved, Joh 3:20.
Others [ ] . More correctly, the rest. His fellow Elders. May fear [ ] . May have fear, which is stronger than A. V.
Fuente: Vincent’s Word Studies in the New Testament
1) “Them that sin rebuke before all” (tous amartanontas enopion panton elegche) “The ones going on progressively sinning, reprove or rebuke thou, in the presence of all.” Timothy was charged to publicly, openly reprove and rebuke sinning professors, in public assembly. This appears to concern erring elders and laymen.
2) “That others also may fear. “ (hina kai loipoi phobon echosin) ” I n order that the rest (of the congregation) may also have fear.” Public denunciation of specific kinds of sin, overt or covert sins, by the pastor, is designed to restrain the one tempted to sin, 2Ti 4:2; Tit 2:15.
Fuente: Garner-Howes Baptist Commentary
20 Those that sin rebuke before all (104) Whenever any measure is taken for the protection of good men, it is immediately seized by bad men to prevent them from being condemned. Accordingly, what Paul had said about repelling unjust accusations he modifies by this statement, so that none may, on this presence, escape the punishment due to sin. And, indeed, we see how great and diversified are the privileges by which Popery surrounds its clergy; so that, although their life be ever so wicked, (105) still they are exempted from all reproof. Certainly, if regard be had to the cautions which are collected by Gratian, (106) (Caus. 2, Quest. 4 and Quest. 7,) there will be no danger of their being ever compelled to give an account of their life. Where will they find the seventy-two witnesses for condemning a bishop, which are demanded by the disgusting bull issued by Pope Sylvester? Moreover, seeing that the whole order of laymen is debarred from accusing, and as the inferior orders, even of the clergy, are forbidden to give any annoyance to the higher classes of them, what shall hinder them from fearlessly mocking at all decisions?
It is therefore proper, carefully to observe this moderation, that insolent tongues shall be restrained from defaming elders by false accusations, and yet that every one of them who conducts himself badly shall be severely corrected; for I understand this injunction to relate to elders, that they who live a dissolute life shall be openly reproved.
That others also may fear Wherefore? That others, warned by such an example, may fear the more, when they perceive that not even those who are placed above them in rank and honor are spared; for as elders ought to lead the way to others by the example of a holy life, so, if they commit crime, it is proper to exercise severity of discipline toward them, that it may serve as an example to others. And why should greater forbearance be used toward those whose offenses are much more hurtful than those of others? Let it be understood that Paul speaks of crimes or glaring transgressions, which are attended by public scandal; for, if any of the elders shall have committed a fault, not of a public nature, it is certain that he ought to be privately admonished and not openly reproved.
(104) “ Repren publiquement.” “Rebuke publicly.”
(105) “ Combien que la vie de leurs moines et prestres soit la plus meschante et desbordee qu’on scauroit dire.” — “Although the life of their monks and priests be the most wicked and dissolute that can be described.”
(106) “Gratian, a Benedictine of the 12th century, was a native of Chiusi, and was the author of a famous work, entitled “ Decretal,” or “ Concordantia Discordantium Canonum,” in which he endeavored to reconcile those canons that seem to contradict each other. He was, however, guilty of some errors, which Anthony Augustine endeavored to correct in his work entitled “ De emendatione Gratiani “ Gratian’s “ Decretal “ forms one of the principal parts of the canon law.” — Gorton’s Biog. Dict.
Fuente: Calvin’s Complete Commentary
(20) Them that sin rebuke before all, that others also may fear.The Apostle here, apparently, is still referring exclusively to that order of presbyters whose more meritorious members he had directed Timothy to honour with a special honour, and towards whose accused members he instructed him how to act. He now passes to the question how to deal with these responsible officers of the Church when they were proved to be notoriously sinning. While, on the one hand, the earnest and devoted men were to be honoured with a double honourwhile every possible legal precaution was to be taken in the case of those being accusedon the other hand, when proved to be men continuing in sin and error, their punishment must be as marked as in the other case was the reward. The errors and sins of teachers of the faith are far more dangerous than in those who make up the rank and file of congregations, and require a more severe and more public punishment.
It is not improbable that St. Paul was especially alluding here to false teachingto errors of doctrine on the part of some of the Ephesian presbyters. He seems, in his parting address at Miletus to the elders (presbyters) of this very Ephesian Church, to have foreseen such a grievous falling away in the future among their companyAlso of your own selves shall men arise, speaking perverse things, to draw away disciples after them (Act. 20:30). Compare also the Epistle to this same Church of Ephesus (Rev. 2:4-5). As the sin, whatever has been its nature, has been committed by men intrusted with a responsible and public charge, so the rebuke and punishment must also be in public, that the warning may then spread over the whole of the various congregations composing the Church, and thus others also may fear.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Them of the elders that sin and are proved as sinning by the due witnesses, it is Timothy’s duty to rebuke before all. It is doubtful whether the all refers to the other elders or all the congregation. The obvious antithesis could refer it to the others of the elders.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Those who are sinning reprove in the sight of all, that the rest also may be in fear.’
On the other hand where an elder is found to have sinned on the testimony of two or three reliable witnesses, he must be reproved in the sight of all. Public recognition must result in public chastening and repentance. By being in such a privileged position what they do reflects on the whole church. ‘All’ probably means before the whole church as in Mat 18:16, but may mean the whole body of elders. Clearly this would depend on the importance of the sin and what kind it was. The principles of Mat 18:16; 2Co 13:1 would be called to mind. But it draws out the fact that the elder who sins openly is doing so as the representative of the church, and so has offended the whole church.
Note that Paul is using the present tense. This may be intended to suggest a reference to some elders who were presently sinning, and refusing to acknowledge their sin and repent. Primarily in view therefore may be the sins of the false teachers such as Hymenaeus and Alexander (1Ti 1:20), and Philetus (2Ti 2:17). This included their actual teaching which was causing so many problems (1Ti 1:3; 1Ti 4:1-3; 1Ti 6:3). But it would also include the resulting strife, dissension and disunity which were the result of their activities (1Ti 1:4-5; 1Ti 6:4-5). There is no question, however, about the fact that it is to refer more generally to any and all who become involved with continual open sinning. It should also be noted that the aim of such public rebuke is in order to produce repentance in the sinning elder (2Ti 2:25), and as a warning to the remainder of the elders, and indeed as a warning to the whole church of the gravity of sin and its consequences.
This did not, of course, mean that the elders could not differ on secondary matters. The problem with the false teachers here was that they were wrong on the basic doctrines of the person of Jesus, and the historical significance of the cross and the resurrection. They had moved away from the ‘rooting in history’ of Christian doctrine, and were denying the equivalent of the Apostles’ Creed. It is on such central teachings that unity must be maintained, while disagreement on secondary matters must not be allowed to become an issue. It is the truth about Jesus Christ that matters, not our disagreements on the details of interpretations of future history and ritual.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 5:20. Them that sin, rebuke This was also according to the custom of the synagogue.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 5:20 contains a further instruction regarding his conduct toward the presbyters.
] does not refer to the members of the church in general (de Wette, Wiesinger), but to the presbyters (van Oosterzee, Plitt, Hofmann), those presbyters who, in their official work or general walk, do not conduct themselves in a manner worthy of their office. In such cases it does not matter whether a charge against them is brought before Timothy or not. [191]
] The most natural reference of also is to the presbyters. It would clearly be too much to expect that Timothy should punish all sinners before the whole church (comp. Mat 18:15-17 ); that would be unsuitable, even in the case of presbyters who had sinned. On , “censure,” comp. Luk 3:19 ; Tit 1:13 ; Tit 2:15 .
] “ may be only the rest of the same class to which the belong,” Hofmann.
[191] Neither the present ( ) nor the lack of disproves this view. The aorist ( ) would have pointed to some earlier incident, and would be necessary only if the apostle had had clearly in mind the contrast to the mentioned in ver. 17.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 Them that sin rebuke before all, that others also may fear.
Ver. 20. Them that sin ] i.e. Those presbyters that sin publicly, scandalously, as did Peter, Gal 2:14 , and those who were convicted by two or three witnesses, as 1Ti 5:19 . Rebuke before all, yet not as if they were whipping boys. See Trapp on “ 1Ti 5:1 “ But if the fault be not known abroad, that rule of our Saviour takes place, Mat 18:15-16 . Constantine the Great was heard to say, “That if he should take a presbyter in the act of adultery, he would cover the matter with his imperial robe, rather than it should come abroad to the scandal of the weak and scorn of the wicked.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] [ But ] those who are doing wrong (if is read, these are the sinning presbyters, and cannot well be any others. Without the particle, the application may be doubted. De W., Wiesinger, and Ellic., following a few others (Aret., Heinr., Matthies, al.), maintain the general reference. So appears Chrys. to have done, understanding . merely of age, and going on without any further remark, and so (apparently) Thdrt. But, even thus, the other view is the more likely, from the strong language used in 1Ti 5:21 , and the return again to the subject in 1Ti 5:22 ; and so most Commentators. The pres. part. is no argument against it (against De W. and Wiesinger): ‘those who are (detected in) sinning,’ who are proved to be living in sin, may well be intended by it: the fact of their being is not ascertained till they have been charged with fault, and the evidence of the witnesses taken) reprove in the presence of all (not all the presbyters , the ‘consessus presbyterorum:’ see on below: but the whole congregation. Had it not been for ecclesiastical considerations, we should never have heard of such a limited meaning for ), that the rest also (not, the other presbyters, which would have certainly been pointed out if intended, but in its usual sense of ‘the rest,’ generally: the seems to make this even plainer: that the warning may not be confined to a few, but may also spread over the whole church) may have fear (see Deu 13:11 ; fear, on seeing the public disgrace consequent on sin. , as above, 1Ti 5:12 ).
Fuente: Henry Alford’s Greek Testament
1Ti 5:20 . : It cannot be certainly determined whether this refers to offending presbyters only or to sinners in general. In favour of the first alternative, is the consideration that it seems to be a suitable conclusion to 1Ti 5:19 ; and the vehemence of the adjuration in 1Ti 5:21 receives thus a justification. It demands greater moral courage to deal judicially with subordinate officials than with the rank and file of a society.
On the other hand, the sequence of thought in these concluding verses of the chapter is not formal and deliberate. Although it has been shown above that 1Ti 5:17-25 form one section, marked by one prominent topic, the relation of Timothy to presbyters, it cannot be maintained that the connexion is indisputably obvious; and the use of the present participle suggests that habitual sinners are under discussion. One is reluctant to suppose that such men would be found amongst the presbyters of the Church.
: At first sight this seems opposed to the directions given by our Lord, Mat 18:15 , “Shew him his fault between thee and him alone”; but the cases are quite different: Christ is there speaking of the mutual relations of one Christian with another, as brothers in the household of God; here St. Paul is giving directions to a father in God, a Christian ruler, as in 2Ti 4:2 , Tit 1:13 ; Tit 2:15 . Moreover, as Ell. points out, Christ is speaking of checking the beginning of a sinful state, St. Paul is speaking of persistent sinners.
, . . .: Cf. Deu 13:11 .
Fuente: The Expositors Greek Testament by Robertson
sin. App-128.
rebuke. Greek. elencho, See t Cor. 1Ti 14:21.
others. App-124.
fearn = have fear.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] [But] those who are doing wrong (if is read, these are the sinning presbyters, and cannot well be any others. Without the particle, the application may be doubted. De W., Wiesinger, and Ellic., following a few others (Aret., Heinr., Matthies, al.), maintain the general reference. So appears Chrys. to have done, understanding . merely of age, and going on without any further remark, and so (apparently) Thdrt. But, even thus, the other view is the more likely, from the strong language used in 1Ti 5:21, and the return again to the subject in 1Ti 5:22; and so most Commentators. The pres. part. is no argument against it (against De W. and Wiesinger): those who are (detected in) sinning, who are proved to be living in sin, may well be intended by it: the fact of their being is not ascertained till they have been charged with fault, and the evidence of the witnesses taken) reprove in the presence of all (not all the presbyters, the consessus presbyterorum: see on below: but the whole congregation. Had it not been for ecclesiastical considerations, we should never have heard of such a limited meaning for ), that the rest also (not, the other presbyters, which would have certainly been pointed out if intended,-but in its usual sense of the rest, generally: the seems to make this even plainer: that the warning may not be confined to a few, but may also spread over the whole church) may have fear (see Deu 13:11; fear, on seeing the public disgrace consequent on sin. , as above, 1Ti 5:12).
Fuente: The Greek Testament
1Ti 5:20. ) them that sin, the elders convicted by witnesses. The others are contradistinguished from those.-) the others in the flock, who have either committed the same sin, or lest they should commit it.-, fear) suitable to those who are prepared to sin.
Fuente: Gnomon of the New Testament
1Ti 5:20
Them that sin reprove in the sight of all,-When the accusations have been properly made and the elders found guilty of sin, reprove them in the sight of all. When we cover up sins in the church, we corrupt the morality and virtue of the church and destroy its efficacy to honor God or to save men. Evil teachers and evil men must be exposed and purged out of the church or the church becomes corrupt and a synagogue of Satan instead of a church of Jesus Christ. And what or who is injured by exposing evil teaching or evil men? No truth can be injured by the exposure of falsehood. The greatest injury that can be inflicted on truth is to yoke it with falsehood. God cannot be honored by covering up evil and cherishing false teachers or evil men in the church. To do this is to honor the devil and his servants equally with God and his servants. It cannot help good men to keep evil men in association with them. It corrupts their goodness, destroys their influence for good, injures bad men themselves, and countenances them as though they were good. The weakness of the churches is: they cherish falsehood and evil among them. They cannot be strong either with God or man while so doing. To expose error and bad men is to proclaim to the world that they seek truth, purity, holiness, and godlikeness.
that the rest also may be in fear.-That others may fear to sin. He is a particular character, occupies a higher position, and his punishment for wrong must be rendered accordingly that the warning may spread over the whole congregation, and thus others also may fear.
Fuente: Old and New Testaments Restoration Commentary
sin
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
rebuke: Lev 19:17, Gal 2:11-14, 2Ti 4:2, Tit 1:13
that others: 1Ti 1:20, Deu 13:11, Deu 17:13, Deu 19:20, Deu 21:21, Act 5:5, Act 5:11, Act 19:17
Reciprocal: Deu 17:12 – thou shalt Neh 5:7 – I rebuked Job 34:26 – in Pro 24:23 – It Pro 24:25 – them Pro 27:5 – General Eze 16:41 – and I Eze 22:2 – thou shalt Mar 8:33 – he rebuked Luk 20:45 – General 2Co 2:6 – which Gal 2:14 – I said Eph 5:11 – but Phi 2:15 – rebuke 1Th 5:12 – and admonish 1Ti 5:1 – Rebuke
Fuente: The Treasury of Scripture Knowledge
1Ti 5:20. Them that sin is often made to apply to the congregation in general. There is teaching elsewhere that indicates the necessity for every person who sins (publicly) to be exposed publicly. But the whole connection in this passage shows Paul means the elders who have been accused to the evangelist and found guilty. Rebuke is the same English word as the one in the first verse, but comes from an entirely different original. It is from ELEGCHO,. and I will quote Thayer’s entire definition (the words in italics), including that for our verse and several other passages: “To convict, refute, confute; by conviction to bring to light, to expose; to find fault with, correct; to reprehend severely, chide, admonish, reprove; to call to account. show one his fault; to chasten, punish.” From the various shades of meaning in the word at hand, it is evident that the evangelist in charge is to hear the testimony of the two or more witnesses. If he believes the accusation is true, he should so state it in the hearing of the congregation. What final disposition he makes of the case will depend on the reaction of the elder to the public rebuke. If he refuses to make the adjustment, then he must be “punished” (one part of the definition of the original word) by removal from of ,e, which will conclude the official work of the evangelist in the case. The reason this is to be done before all is that others also may fear. They would be impressed with the seriousness of public exposure of sin, and thereby be induced to watch their own conduct.
Fuente: Combined Bible Commentary
1Ti 5:20. Them that sin rebuke before all. The precept, apparently general, is defined by the previous context. If the result of the trial of a presbyter shows that he is living in sin (the Greek implies continuance), the judge is not to hush up the matter in a private audience. Openly, in the presence not only of the other presbyters, but of the whole congregation, he is to be rebuked as one convicted of sin, so that his example may serve as a warning to them also as well as to those of his own order.
Fuente: A Popular Commentary on the New Testament
Verse 20
Before all; publicly.
Fuente: Abbott’s Illustrated New Testament
1Ti 5:20 Them that sin rebuke before all, that others also may fear.
If you have an elder that has erred then he should be rebuked publicly before the assembly so that others will fear the same if they fall into error.
I personally believe that some of the television preachers that have fallen into moral problems should have been confronted publicly on the stations where they ministered. The people they were in contact with needed to know of the improper actions and that the actions were not being taken lightly.
So, who says fear shouldn’t be part of the spiritual life. It would seem that Paul wanted the people to fear incorrect activity!
III. EQUAL EM
And I don’t mean give them Equal sweetener for their coffee when they come to visit with you.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:20 {16} Them that sin rebuke before all, that others also may fear.
(16) The third rule: let the leaders so convicted be openly rebuked, so that they may be an example to others.