1 Timothy 5:17–25

July 2nd, 2024| Topic: 1 Timothy, aBeLOG | 0

God’s leaders who demonstrate godliness in their ministries, particularly with regard to Scripture, are to be amply rewarded, and impartially disciplined when they do not.

“Honor” that began the previous section (5:3), recurs to mark a new section (5:17). The word clearly has the connotation of remuneration; especially here in 5:17, in light of the following verse. Perhaps “double” honor means the honor of respect and the honor of remuneration. Such honor is due for elders who lead well, including (or especially) those in this group who may be “working hard” at preaching (= “in the word” + “teaching”) by bearing the primary responsibility for the pedagogy of Scripture. But the real distinction being made in this passage is between elders leading well (5:17–18), and elders not doing so (5:19–25) (the laying on of hands mentioned in 5:22, likely some sort of ordination, also indicates that what is being considered in this discussion is a eldership issue).

Notice the move from positive (good elders: 5:17–18) to negative (bad elders: 5:19–22), and then from negative (5:24) to positive (5:25), with an exhortation to Timothy regarding purity in between (5:23: the logic of introducing Timothy’s drinking habits , or lack thereof, into this discussion regarding elders is unclear, at least to me).

It appears that the reception of accusation against elders in the presence of two or three witnesses (5:19) is a private confrontation (Matt 18:15–16); in that case, the reproof in the presence of all in 1 Tim 5:20 would indicate that “those sinning” are those who persist in such nefarious activities despite the private accusation and challenge (Matt 18:17). Thus “all” in 1 Tim 5:20 refers to the congregation before whom the public charge is brought, and “the rest” indicates the remaining elders (in contrast to “those sinning”), who are deterred from temptation to misbehave by the “fear” of public censure and shame before a human court. But there is also a divine court involved in the proceedings, with God, Christ, and the chosen angels (another set of three witnesses). Here it is Timothy himself who is being judged by this heavenly jury as to how he “follows these things” impartially (5:21). Clearly, Paul is seeing these matters in an extremely serious light, given the solemnity of the charge in 5:21. It is the holiness of the church that is at stake, particularly in the behavior of its leaders, and Timothy and all believers are to safeguard the church’s irreproachability. The two verses, 5:24–25, picture a parade, sins leading the flagrantly bad elders, sins following other more secretive bad elders, but all headed to the same destination: judgment! Thus, neither sin nor righteousness (“good works,” 5:25) can be hidden: they will become evident.

So there appears to be a “sliding ethical scale” being prescribed here, based on the kind of elder and the response to their behavior: Good elders deserve double honor (5:17–18); suspected bad elders should be accosted privately (5:19); confirmed bad elders obtain public reproof (5:20–21). And all of this is followed by warnings to Timothy (and other leaders, as well as the congregation) on how to avoid such incidents in the future (5:22–25)—all for the purpose of keeping the body of Christ functioning optimally, defending its holiness and maintaining its irreproachability. Amidst this brouhaha, Timothy is urged to keep his own hands clean, maintaining his purity (5:22b; also see 4:12; 5:2).

[For more details, see my commentary on 1 & 2 Timothy, Titus.]