1 Timothy 5:17–25

5:17 This is the third time the term “elder” has appeared in 1 Timothy. The first two occurrences were in verses 1–2 of this chapter, as Paul referred to older men and women. But this passage specifies a group of mature men whose regular work includes the preaching and teaching of the Word of God: the elders.

In the comments on 3:1–7, we observed that the NT uses three different terms to refer to the one office of leadership in the church: pastor, overseer, and elder. So what follows pertains to the office of pastor.

The “elders who rule [or care for the flock] well” are worthy of “double honor.” “Double honor” could rightly be translated twofold honor, meaning that there are two ways in which a church should honor a faithful elder. The first is in the sense of giving the elder reverence and respect. The second is in the sense of an honorarium. Just as honoring widows in verse 3 meant providing for them financially, so also honor in verse 17 means providing for elders financially. Thus the church must give these elders both respect and monetary remuneration.¹

Does this mean that all elders must be in the paid employ of the church? The answer to that question appears to be no, because Paul explains which elders should be paid: “especially those who labor in preaching and teaching.” Some have taken this last phrase as evidence that the church should have two separate classes of elders: ruling elders and preaching elders. Churches that recognize two classes of elders usually have ruling elders who focus on leading the church (manager-types, laymen) and others who focus on teaching the church (preachers in the paid employ of the church).

But this text is not teaching two separate classes of elders—teaching and ruling. The key to seeing this is in that little word translated “especially.” The Greek term is malista, and it often does mean “especially.” But in the Pastoral Epistles, some argue that Paul uses the term to mean something like “that is” or “in particular” or “namely” (cf. comment on 4:10). So I hold that the sense is something like this: “Let the elders who rule well be considered worthy of double honor, in particular I mean those who labor in preaching and teaching.” Two different groups of elders are not in view here. Rather, the “elders who rule well” are “those who labor in preaching in teaching.” They are one and the same group.

This means that the aim of all elders should be to “rule well.” And “ruling well” means “teaching and preaching” well. This is the job not of a select group of elders but of all elders. Any pastor who fails to learn the Word, communicate the Word, and apply the Word will not be worthy of double honor. This means also that congregations must respect their elders in part by paying them for their labors.

5:18 Paul explains why a church must give honor to its pastor: “For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain,’ and, ‘The laborer deserves his wages.’” The first half of the verse is a quotation from Deuteronomy 25:4: “You shall not muzzle an ox when it is treading out the grain.” In the ancient world, threshing was the process by which the grain in wheat was separated from its husk. Often oxen were used to walk over the wheat stalks in order to crush and separate them. The law of Moses stipulated that Israel was to allow the oxen to eat from the grain they were threshing. The logic is simple: just as an ox is allowed to acquire sustenance from his labors, so also is a pastor (cf. 1 Cor. 9:8–12).

“The laborer deserves his wages” is a quote not from the OT but from Jesus himself. When Jesus sends out seventy-two disciples to minister from town to town, he tells them to stay in the homes of those who receive their message and to eat and drink “what they provide, for the laborer deserves his wages” (Luke 10:7). Paul writes, “For the Scripture says” and then quotes the OT and Jesus as if they possess equal authority. On the authority of Jesus and on the authority of God’s Word, Paul contends that God’s people are to compensate elders who labor at preaching and teaching. This shows that Paul regards Jesus’ words to have the same authority as Scripture.

5:19–20 Paul next offers guidance to Timothy about how to receive an accusation against an elder. When someone alleges sin on the part of an elder, such accusations must be dealt with properly. Paul’s process for dealing with elders accused of a sin accords with what Jesus requires to be done for any brother accused of sin. In Matthew 18:15–20, Jesus states that if a brother sins against another brother, the offended brother should confront the offender in private. If the offender does not repent, then the offended brother must initiate another confrontation and take along two or three witnesses to establish the charges made against the sinning brother. If they establish the charges and yet he still refuses to turn from his sin, the matter must come before the church. If the offender refuses to repent after it is brought to the church, he must be excommunicated.

This is the same process in play for elders in 1 Timothy 5:19–20, except that this text picks up with the second step—establishing charges in the presence of witnesses. If the sinning pastor is unresponsive to that confrontation (“those who persist in sin”), then the matter goes before the church for a public rebuke and call to repentance as in Matthew 18.

This process is formulated to establish guilt and to prevent false accusations. It is a serious sin to bear false witness against a fellow church member. And it is no less scandalous to bring false accusations against an elder. Unfounded, scurrilous accusations are not to be entertained or spread within the church.

5:20–21 Paul adds gravity to his command by invoking the presence of the inhabitants of heaven: “In the presence of God and of Christ Jesus and of the elect angels I charge you.” The procedures for disciplining an elder must be scrupulously followed. Not “prejudging” means that no one should presume someone’s guilt just because they are accused. Nor should one presume innocence having heard only one side of a story. Neither the witnesses nor the church are allowed to predetermine guilt or innocence before the facts are received and considered (cf. Prov. 18:17). Keeping these rules without “partiality” means that the church must enforce these standards no matter who are the accused or the accusers. Everything must be done fairly, consistently, and in order.

5:22 The “laying on of hands” is a reference to a church’s setting aside a person for a task or ministry within the congregation (cf. 1 Tim. 4:14; 2 Tim. 1:6). The force of the command requires the church not to make anyone an elder who is not qualified. The elder qualifications have already been discussed in 3:1–7, but knowing those qualifications and confirming that someone meets them are two different things. The list of qualifications can be learned in short order; the confirmation of such character takes time. This is why an elder must not be a “recent convert” (3:6); he must have a proven track record of faithfulness. If a man is made an elder too quickly and then commits grievous sin as an elder, those who recognized him as an elder share in the shame insofar as they overlooked character flaws they should have noticed. This seems to be what it means to “take part in the sins of others.” Elders and congregations must be vigilant about whom they ordain. Thus Paul says, “Keep yourself pure.” Timothy cannot get bogged down by someone else’s sin because of not being vigilant when appointing elders.

5:23 It is tempting to view as a digression Paul’s remarks here about the use of water and wine. Such an approach to the passage, however, is probably incorrect. Paul just told Timothy to keep himself pure—to keep himself in line with the qualifications for elders listed in chapter 3, which include the phrase “not a drunkard” (3:3). Perhaps Paul knew of Timothy’s resolve to keep himself pure with respect to alcohol. He may also have known that Timothy was drinking only water. Paul seems to be saying that Timothy does not need to abstain completely from alcohol but should make medicinal use of alcohol because of stomach ailments. He does not tell Timothy to give up his teetotaling ways. He does not rebuke him for taking an extraordinary stand for sobriety. He simply says that the extraordinary measure must not be made into a law that would prevent him from treatments that may help him when ill.² This reading allows verse 23 to fit within the flow of thought as an exhortation related to Timothy’s overall efforts to be pure. The following two verses return to the theme of not being hasty in the laying on of hands.

5:24 The sinfulness of some elder candidates is plain to see well before such men are exposed at the final judgment. Some men’s immaturity and sinfulness can be spotted from a mile away, and so the church should never even think about laying hands on that type of person. However, other elder candidates are good at concealing their sins. This does not absolve the church, however, from the responsibility of seeking to keep such men from the eldership, nor from disciplining such men when their sinfulness later asserts itself.

5:25 A man’s good character will shine through. Even if a good man’s way is quiet and unnoticed, his character cannot remain hidden upon examination. The church will eventually see evidence if he is a man of good character. The church must give enough time to confirm the presence of such good works in an elder candidate’s life.