§ 14 Instructions About Elders ( 1 Tim. 5:17–25 )
§14 Instructions About Elders (1 Tim. 5:17–25)
As with the preceding section on widows, this section on elders has long been a puzzling one. Besides the difficulties in the meaning of “elders,” there are the problems of context (What is it doing here?) and of structure (How do vv. 21–25 relate to 17–20, and what is the point of the personal admonitions to Timothy in vv. 21 and 23?). If our view of things thus far has been correct, then the answer to these puzzles lies with the historical situation in the church in Ephesus, namely, the activities of the false teachers.
The structure of the argument has some interesting similarities to the foregoing section on widows. Just as the concern there was twofold (genuine care for widows, in the context of some who have rejected faith), so here Paul begins with a genuine concern for the care of the elders (vv. 17–19) but then moves on to the greater urgency—the impartial reproof of those who are sinning (vv. 20–21). Replacements for the sinning elders are to be selected with great care (v. 22), because some people’s sins, unfortunately, are not always immediately evident (v. 24). But never one to leave a matter on such a negative note, Paul adds that the same is often true of good deeds as well. Verse 23, the great puzzler, is a slight digression, prompted by what is said in verse 22 but expressed in light of both the asceticism of the false teachers (4:3) and Timothy’s personal health.
But why is all of this said here, and not after chapter 3, for example, or 4:1–5? The answer to that probably lies in the overall argument of the letter. After the charge in chapter 1, Paul began with conduct in the community vis-à-vis the false teachers (chaps. 2–3) then moved to an exposure of the false teaching itself—and its source (4:1–5). After a renewed charge to Timothy and his own responsibilities in the situation (4:6–5:2), Paul gives instructions about how to deal with the two specific groups who are the problem element—some young widows (5:3–16) and their “captors,” the straying elders (this section). Thus its location in the argument is related in part to the relationship of the false teachers to the younger widows and in part to the need finally to deal with the elders specifically (good and bad, but prompted by the bad).
5:17–18 / Verses 17 and 18 form a clear unit, connected by for (v. 18), telling Timothy and the church that the elders responsible for preaching and teaching are to receive honor, because Scripture supports it.
Although “elders” (“older men”) were mentioned in 5:1, this is the first use of this term in 1 Timothy for those in positions of leadership (see the disc. on 3:1–7). That the elders include at least the overseers of 3:1–7 is supported by the evidence of Titus 1:5–7 and Acts 20:17, 28. Probably the term covers all those who direct the affairs of the church and thus includes the deacons as well. The choice of the term itself (see also Acts 14:23; 15:4) undoubtedly reflects the church’s Jewish heritage; elders were already a permanent feature of the synagogue (see BAGD, 2a).
Three things are said about them here: First, they direct the affairs of the church. The term direct the affairs of the church is the one used in 3:4 and 12 for “managing,” including “caring for,” one’s own family. Although not frequent in Paul, it is in fact the earliest term he uses for church leaders (1 Thess. 5:12; cf. Rom. 12:8); it is found in the singular as a noun in Justin Martyr (ca. A.D. 150; First Apology 1.67) for the one who by then had emerged as the single leader of a congregation. The concern here is that such elders do their work well.
Second, among the elders are those whose work is preaching and teaching. Not all who direct the affairs of the church are also teachers, but the teachers are counted among the leaders. The verb work was used earlier of his own and Timothy’s ministries (4:10) and is one of Paul’s favorites for labor in the gospel (e.g., 1 Thess. 5:12; 1 Cor. 15:10; 16:16; Romans 16 throughout). What they work at is preaching (lit., “in word,” or “in speaking”) and teaching.
Third, such elders who work in word and teaching are worthy of double honor. It is clear from verse 18 that honor (see on v. 3) here includes at least pay. But it is highly unlikely that double honor means “double pay” (as GNB), implying either twice as much as others who do not teach or twice as much as the widows. Rather it means “twofold honor,” the honor and respect due those in such positions as well as remuneration. Paul thus reiterates a point made elsewhere that those who give leadership to the community in the ministry of the word should be maintained by the community (see esp. 1 Cor. 9:7–14; cf. 1 Thess. 2:7; 2 Cor. 11:8–9).
The for that begins verse 18 implies that what follows will explain or give support for the contention of verse 17, and what follows are two citations that argue for teachers’ receiving financial/material help. The formula that introduces the citations, for the Scripture says, is typically Pauline (cf. Rom. 9:17; 10:11; 11:2; Gal. 4:30). The citations themselves reflect the same two kinds of supporting evidence as in 1 Corinthians 9:9 and 9:14. The first citation is from Deuteronomy 25:4: “Do not muzzle the ox while it is treading out the grain.” In 1 Corinthians Paul had argued, in good rabbinic style, that Moses said that for the sake of Christian ministers, who should be supported by the people they are “laboring” for. The same obvious point is made here without the elaboration.
In the argument of 1 Corinthians 9:13–14, as something of an afterthought, Paul reminded the Corinthians that priests get their share of the food sacrifices and that Jesus, too, had commanded “that those who preach the gospel should get their living by it.” There he appeals to the content of what he here cites: “The worker deserves his wages.” This is a saying of Jesus, exactly as it appears in Luke 10:7 (cf. the slightly different version in Matt. 10:10). It should be noted that in the only other instance where Paul actually cites the words of Jesus (1 Cor. 11:24–25), he also cites a version he shares with Luke, in contrast to Mark and Matthew. This should surprise us none, given Paul’s apparent closeness to Luke.
The point of all this, of course, is not to give a definition of who elders are and what makes up their duties; Paul’s concern is with the elders in Ephesus who are responsible for teaching. These men are worthy of twofold honor, including remuneration, when they do their work well. Unfortunately, not all are doing so in Ephesus, so he must now address that problem.
5:19–20 / These verses take up a second item with regard to elders—the matter of discipline. Basically Paul gives two guidelines: (1) No unsupported charges are to be brought against an elder (v. 19), but (2) there must be public rebuke of those who are found guilty (v. 20). These obviously follow one another, and the second assumes that valid charges have been brought.
In charging that no accusation against an elder be listened to unless it is brought by two or three witnesses, Paul is not arguing for something that would be different for anyone else (see 2 Cor. 13:1; cf. Deut. 19:15; John 8:17; Heb. 10:28). But he says this in the hearing of the whole church for the sake of the elders, because of their visibility and position, on the one hand, and because some are in fact sinning (v. 20), on the other. This guideline protects an elder from capriciousness or maliciousness.
The second charge is probably the reason for the whole section, since verses 21–25 follow naturally out of this. Those who sin (lit., “those who are sinning,” not “those who have sinned”) are to be rebuked publicly. This word could also mean “expose publicly,” and is so translated by Kelly and Moffatt. In either case the emphasis is on the public nature (NASB, “in the presence of all”) of the action. This may seem a bit harsh and unloving, but as the next clause indicates, it is for the sake of the whole community: so that the others may take warning. The point is that the others will experience “the fear of God” by such a public rebuke, which seems to be supported by the solemn charge that follows (v. 21). But who are the others who are to fear? The Greek word ordinarily means “the others in the same category.” It at least means that here, that is, that the other elders will fear God. But given the public nature of the action, there is no reason to exclude the others of the church as well—although the word was probably not used primarily about them.
As before, all of this makes sense if it is addressing the ad hoc situation in Ephesus. If so, then the emphasis is on verse 20, not verse 19. Timothy is to expose, or rebuke, those who are persisting in their waywardness. But Timothy is not to be on a vendetta, so Paul begins with the caution—no private or unsupported charges.
5:21 / That verse 20 is the real urgency is supported by this solemn charge to Timothy to keep these instructions without partiality, and to do nothing out of favoritism. Although some (e.g., GNB, D-C) see this verse as the beginning of a new paragraph (the NIV’s paragraphing is a mystery), that is highly unlikely, given the less-than-urgent nature of the instructions that follow. These instructions have to do with seeing that judgment is carried out without partiality, on the one hand (as, e.g., in v. 19), and totally without favoritism, on the other. Such judgments must be carried out without prejudgment and taking sides because Timothy and the church also stand before the heavenly tribunal (in the sight of God and Christ Jesus and the elect angels), both as their representatives in these actions and as those who themselves will someday be judged. For this kind of solemn charge, see also 2 Timothy 4:1 (cf. 1 Tim. 6:13).
The inclusion of the elect angels is unusual and serves to intensify the solemnity of the charge. Elect may either refer to the angels as the chosen ministers of God who carry out his will (Bernard) or serve as a contrast to the fallen angels (Kelly), probably the latter, given the context of judgment.
The urgency of this appeal is what makes one think that these are not simply general instructions in dealing with elders but reflect the specific, historical situation. But rather than “concrete … cases of scandal arising out of the preferential treatment which erring elders have received,” as suggested by Kelly (p. 127), the concern is more likely with erring elders who, as false teachers, are having considerable influence in the community.
5:22 / The first imperative of this sentence, do not be hasty in the laying on of hands, follows naturally out of what has been said. Verse 20 indicates that some elders are sinning; verse 21 charges that their public exposure or rebuke must be carried out—impartially. Now some guidelines will be given for their replacement. The point of this imperative is as in 3:6, that Timothy must exercise proper caution before laying hands on people to be recognized as elders (cf. 4:14). The reason for caution has to do with sin, that is, the fact that some are now sinning (v. 20) and that not all people’s sins are readily apparent (v. 24).
This concern over the “sins” of some of the elders leads to the next imperative: Do not share in the sins of others. This could mean either “Do not be yourself involved in those kinds of sins that have caused some elders to need to be judged” or “By being hasty in the laying on of hands and thus ordaining people who turn out to be sinners, you thereby become a partner in their sins.” This latter would seem to be supported by verses 24–25, where the reason for patience is spelled out in more detail. However, the additional imperative, keep yourself pure, seems to favor the first option, especially in light of the similar concern in 4:12. As in 4:6–16, therefore, the concern about the sins of others leads Paul to a short aside to Timothy personally about the ordering of his own life.
5:23 / Paul, however, is quick to qualify that brief personal word to Timothy. If he does not want Timothy sharing in their sins, neither does he want him to get caught up in the false teachers’ view of purity, namely, abstaining from certain foods (4:3), which apparently included wine.
Thus he says, stop drinking only water. Every other known use of this verb in antiquity means to drink only water in the sense of abstaining from wine. Therefore, Paul is saying, by keeping yourself pure, I do not mean to live as an “abstainer.” Indeed the insistence on abstinence is a part of the hypocrisy of the false teachers, one of their “sins.” On the contrary, Timothy is to use a little wine, for the sake of his own good health. The use of wine is because of your stomach and your frequent illnesses. In making this recommendation Paul is merely reflecting the widespread use of wine for medicinal purposes among both Jews and Greeks.
The mention of Timothy’s frequent illnesses helps to contribute to the picture of timidity that emerges in the various texts (see disc. on 4:12).
5:24–25 / Having made a short digression by way of a personal note to Timothy, Paul now returns to the matter of the “sins” of the elders and gives his basic reason for no haste in laying on of hands. First, he says, the sins of some men are obvious, reaching the place of judgment ahead of them. That is, when judgment finally comes on some people, it will be no surprise because of their evident sins. But Paul has been badly disappointed by some of the elders in this church, so he warns Timothy, the sins of others trail behind them, which means, as the GNB has put it, that some people’s sins “are seen only later.”
What is not said throughout this section, of course, is what sins are involved. But the close proximity of the final indictment of the false teachers in 6:3–10 makes one wonder whether the hidden sins might not have been their pride, unhealthy desire to argue, jealousy (6:4), and especially, their avarice (6:5–10).
In typically Pauline style, however, the word of caution in verse 24 needs its positive counterbalance. The same thing that is true about some people’s sins is also true of others’ good deeds. Most good deeds are obvious, but in any case, even those that are not cannot be hidden forever. This final clause is not so clear in the Greek. It could mean even those deeds that are not good, but in the light of what has already been said in verse 24, the NIV probably has given the right sense. It is also not clear when Paul thinks they might be no longer hidden. Kelly thinks at the judgment, but more likely it balances the word of verse 24 and thus also goes back to verse 22. Just as caution is required because some people’s sins are not always immediately evident, so the same caution will work in Timothy’s favor with regard to the good deeds of others. In time they, too, will manifest themselves, so that truly worthy people will eventually come to the fore.
5:17–18 / This passage is the one where some would draw distinctions between “ruling” elders and “teaching” elders, although the “teaching” elders are also “ruling” elders. The problems with such distinctions have to do with how little we can say on the basis of all the evidence. What this passage does allow is that not all who were responsible for leading the church were in fact teachers. But beyond that the evidence is more ambiguous.
Bernard (p. lxxii) argues that the terms episkopos and presbyteros are not interchangeable, at least in the sense of an episkopos also being a presbyteros; but his argument is based on some very questionable exegesis. See disc. on Titus 1:5, 7. For a presentation similar to the one argued for in this commentary, see J. P. Meier, “Presbyteros in the Pastoral Epistles,” pp. 325–37.
The formula the Scripture says technically introduces only the citation of Deut. 25:4. If Paul wrote (or dictated) these words, then Luke’s Gospel had almost certainly not yet assumed written form. Many would argue that by using the formula Scripture for a saying in the Gospels, a later pseudepigrapher thereby betrayed himself. But in this case that will hardly work, since the term Scripture meant only the OT for Christians until the end of the second century. Even a writer at the end of the first century is not likely to have referred to a word of Jesus as “Scripture,” even though, of course, his words were fully authoritative for them (see graphē in Lampe’s Patristic Lexicon for the evidence; cf. 1 Clement, Ignatius, Polycarp, Justin, etc.). Very much as Mark says, “it is written in the prophet Isaiah” (1:2), and then cites Malachi and Isaiah, Paul writes, the Scripture says and cites “Scripture” itself, but then adds another authoritative word without necessarily meaning the term Scripture to apply to it. It is altogether possible, as A. E. Harvey has argued, that the second citation was something of a proverb. However, Paul almost certainly intends to be citing what for him was already known to be a saying of Jesus.
It should also be noted that the citation of Deut. 25:4 differs from that in 1 Cor. 9:9, using the verb phimōseis, with the LXX, rather than kēmōseis. Some see this evidence for non-Pauline authorship. But if a pseudepigrapher were using 1 Cor. 9 for this passage, why not cite what is found there? In any case, 1 Cor. 9:9 follows the word order of the LXX, which is abandoned here, so neither citation fully reflects the LXX—which is typically Pauline. Note the two different citations of Isa. 40:13 in 1 Cor. 2:16 and Rom. 11:34.
5:19–20 / Kelly suggests that no emphasis should be placed on the present tense of the participle, “those who are sinning.” But if Paul had intended to refer to some who had been “caught” in some kind of sin, one would have expected the Greek aorist, “those who have sinned.” This verb form does in fact imply that “sinning” is going on.
Bernard (and others) would limit the phrase “in the presence of all” to “in the presence of all his co-presbyters” (p. 87), thus rejecting the translation publicly. But nothing in the context would suggest such a delineation. If that were Paul’s intent, this would be the appropriate place for loipoi, the others, making it clear that fellow elders were to be the “court.”
5:22 / It has been argued by some (e.g., Lock, D-C), that the concern over elders is limited to vv. 17–19, since the word elder occurs only in those verses. Verses 20–25, then, deal with those in the community as a whole who sin, and v. 22 in particular deals with the laying on of hands for the reclamation of the penitent: “Don’t be too quick to bring them back in,” for the reasons given in vv. 24–25.
But against this stand these data: that one can make such good sense of the whole section as dealing with elders, that such a practice is unknown before the third century, and that laying on of hands elsewhere in the PE refers to recognizing special gifts for ministry.
5:23 / The place of this verse in its context has long been one of the puzzles of 1 Timothy, so much so that Moffatt omitted it altogether from his translation. For those who deny Pauline authorship, both its placement and the details of its content present problems. As Kelly correctly notes: “The very banality of the verse strikes a note of authenticity” (p. 128).
The medicinal use of wine, especially for stomach problems, is reflected in such varied sources as the Talmud (Berakoth 51a; Baba Bathra 58b), Hippocrates (Ancient Medicine 13), Plutarch (Advice About Keeping Well), and Pliny (Natural History 2.19). Kelly includes Prov. 31:6–7, but on what appears to be very doubtful exegesis.