Original Meaning
Slaves and Masters (6:1–2)
THE FINAL EXAMPLE of relationships in this section is that of slaves and masters. Reprising the idea of honor from 5:17, Paul counsels slaves to give their masters “full respect.” The reason for this is similar to the reasons he gives in Titus 2:9–10 for proper behavior by slaves, women, and young men (cf. 2:5, 8)—the Christian’s reputation in the community (cf. also 1 Tim. 3:7; 5:14). Disrespectful and disobedient Christian slaves could bring terrible disgrace on the gospel.
The large number of slaves in ancient society and in the church meant that they could not be left out of an extended treatment of human relationships. The Pastoral Letters do not conform to the usual pattern of social codes (Haustafeln, which deal with the various roles or stations in life; cf. Eph. 5:21–6:9).7 Here the dominant theme is not some traditional pattern of mutual relationships (submission, love, etc., as in Ephesians), but godly behavior in the various relationships of life and the effect of this on Christian witness. In the case of slaves they are given instruction here with no corresponding message for masters.
Slaves are under a “yoke” (v. 1). While it was unnecessary to use that graphic word (since the term slavery itself conveys their miserable condition), “yoke” emphasizes that slaves have no rights of their own. Paul is not “rubbing this in” but rather setting the stage for his strong word that both in general (v. 1), and particularly when slaves have a Christian master (v. 2), they should give (positively) “respect” and (negatively) not disrespect. The Greek word translated “respect” in verse 1 is the same as the “honor” due elders in 5:17; the word rendered “to show less respect” is the same one used in 4:12 regarding those who may “look down” on Timothy.
Rather than taking advantage of Christian masters “because they are brothers,” the slaves are to remember that their owners are also “believers” and beloved (niv “dear to them”). The passage is straightforward except for the final phrase, “those who benefit from their service [euergesi’s].” Since euergesis refers in Greek literature to service done by a superior to an inferior, it makes the natural reading unusual. However, the alternatives also have their short comings, so the niv is probably preferable.
The section concludes with a familiar exhortation to teach and encourage “these…things” (tauta, see comments on 4:11). While that word probably refers, as usual, to what has preceded, and therefore in the niv stands as a conclusion of the paragraph, verse 3 flows naturally from it because that verse sets up the antithesis of false doctrine. The editors of the standard Greek text place this sentence at the beginning of a new paragraph, as does the nrsv.
Bridging Contexts
SHAME, HONOR, AND RELATIONSHIPS. Concepts of shame and honor are culture-sensitive. Studies of the significance of honor and shame in specific New Testament instances have been helpful in the understanding of relevant biblical passages.8 Understanding why Scripture enjoins someone to respect a particular class of people, such as how slaves here are told to respect their masters or how Ephesians 5 tells husbands to love their wives, may be difficult. In the latter case American ideas about love and marriage need to be scrutinized in comparison with ancient Jewish or Roman assumptions regarding the relationship between husband and wife.
Many societies have fostered honor and respect for the elderly, although this has been changing in modern times. While in 1 Timothy 5:17 it is not clear whether the word time (“honor”) means simply honor or honorarium (see comments above), honor is certainly involved, and the principle cited here is found in the Old Testament (see v. 18; cf. also 2 Tim. 2:6). Hard work should be compensated in the church as well as in society.
A deep respect for elders carries over to the problem of alleged sin among elders. Charges brought by individuals are not to be acted on precipitously. The Old Testament principle of multiple witnesses is important in such cases. The principle here seems to be that when the word is out that an elder has been living sinfully, the correction must also be public.
In all of this we should keep in mind the human situation. The social context is a relatively small group of individuals who have been meeting in one or more homes, who have developed an intense relationship with one another, and who are also related to one another. The number of people in a house church related to each other would have been proportionally much larger than in a church of, say, two hundred people. In addition, other associations existed, such as slaves and masters and perhaps clients and benefactors. In such circumstances favoritism could easily overshadow fairness.
Once we have the proper prospective and sense of proportion with regard to the scene of the New Testament church, we can proceed to make the proper application in our own circumstances. Fairness must always be observed. It is not unknown in churches that a leading figure has been caught in terrible sin, but is let off easily because of strong personal attachments in the congregation.
Such defections cannot be completely foreseen and prevented, but care in the selection of elders is an important proactive measure, as verse 22 points out. The shallow way in which many churches have election for church office can increase the possibility of problems later. These instructions were first of all given to Timothy himself, and as such they are a warning to all those who through missionary and evangelistic activity establish churches or who are looked up to as founding leaders. Such people must keep apart from sin themselves and keep above charges and countercharges. Church leaders and others can, through precipitous action, lose their own objectivity and purity.
Alcohol in the Christian’s life. Verse 23 seems to stand in isolation from what proceeds and follows it, while verses 24–25 seem to belong to verses 17–22. Having noted that, we can briefly comment on verses 23–25 in sequence. Christians who travel internationally for the first time are often struck by the fact that perspectives vary widely among Christians regarding such matters as the use of alcohol. It is not always easy to extract principles from Scripture that apply to such practices universally, but this one seems quite clear. The principles are: (1) Total abstinence from alcohol is not required; (2) wine is advisable, at least under certain health conditions; (3) the use of wine is to be done in moderation (“little wine”).
This passage does not deal with larger issues of social drinking, alcoholism, or attitudes toward alcohol that are indigenous to different countries or regions. Elsewhere Scripture issues strong warnings about alcohol (Prov. 20:1; 32:31; Eph. 5:18; 1 Peter 4:3). At the same time 1 Timothy 4:4–5 reminds us that “everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer.”
Verses 24–25 pick up the matter of the seriousness of a sinful life. The point here, of course, is that in regard to what we have done, both evil and good will one day be revealed. Although written in a different context, this reflects the truth of 2 Corinthians 5:10. The difference is that there it is before the judgment seat of Christ that we give account, whereas here neither sins nor good deeds can be successfully hidden permanently.
Contemporary Significance
SUPPORTING THE LORD’S SERVANTS. In his autobiography, Just As I Am, Billy Graham describes the circumstances under which he decided that it would be better to receive a salary from his organization rather than a love gift from the audience at the end of each crusade. There had been newspaper reports about the amount of money Graham was receiving through those love gifts. To prevent rumors and embarrassment he was advised to receive a salary that would “compare favorably with that of a typical minister in any average large-city church.”9 Although the salaries of athletes today are unconscionably high, the public is more critical of public officials and preachers who take in too much money.
Perhaps it is time to revisit the world of the first century and reflect on what the New Testament has to say on the subject (see comments in the Contemporary Significance sections of 6:3–10, 11–21). It is difficult for churches to find a yardstick by which to measure the appropriateness of salaries for the pastoral staff. Billy Graham was advised to accept a salary commensurate with that of an urban pastor, but is this the best way to determine a pastor’s salary? One proposal that has merit is to ascertain the salary of an educational administrator (high school) in the community; there is enough of a similarity between education and at least some of the ministries of a typical pastor to warrant such a comparison. This is preferable to matching salaries with those of successful business people in the church or community, even though the church may think that pastors deserve equal compensation with community business leaders.
All of this raises the question as to whether a pastor should even have a salary. In one church I served, I wanted to live “by faith,” but the church, which had a good number of fine, successful people, were afraid that anything like a “love gift” would be too much. We eventually settled on an arrangement whereby my income varied according to giving, but was carefully monitored by the treasurer. One danger is that the pastor becomes a professional who is paid like those in the secular world, expecting larger and larger amounts year by year and perhaps ultimately going to a church that will pay him even more. Another danger is that a so-called senior pastor will receive an amount inappropriately more than that received by others on the church staff. One further consideration is that the reputation of the church and, therefore the reputation of the Lord himself (concerns that are prominent in the Pastoral Letters) must not be harmed by an obvious failure to provide a decent living for the pastoral staff.
Problems of defection among leaders. It is not appropriate in this section to enlarge in detail on contemporary problems of moral defection among church leaders. Rather, I offer the following observations. (1) The circumstances of moral defection are often complicated by the existence of heavy demands in contemporary ministry, of increasing tensions within the home, and of the high number of people entering ministry who come out of broken and abusive homes.
(2) When a pastor has not had stable, loving support and moral encouragement in early life, when he or she is tired, often occupied in counseling people with sexual problems, and when he or she is busy with frequent evening meetings that interfere with time at home with family and especially with spouse, temptations, especially of a sexual nature, can be strong.
(3) Added to this are the burdens of spiritual warfare—the fact that a pastor is a likely target of the enemy of souls and of the realities of temptation described in James 1:13–15 that we all face. Understanding and counseling are needed in such situations.
(4) Finally, such understanding and counseling do not preclude definitive action on the part of the church, such as that which is described in this section of 1 Timothy.
Applying master-slave relationships. First Timothy 6:1–2 concludes the theme of chapter 5, which contains “Advice About Widows, Elders and Slaves” (as the niv entitles it). Paul’s instructions here pertain only to slaves, not (as in Eph. 6:5–9; Col. 3:22–4:1) to both slaves and masters. He makes two points: Masters deserve full respect (vv. 1–2a), and slaves should give Christian masters even better service (v. 2b). This section provides yet one more example of the blending of doctrine and life.
The reason for giving the masters full respect is so that God’s name and the apostolic teaching not be slandered. This respect is to show itself in good service. This is a work ethic that embodies the two “great commandments” (although they are not mentioned here). For slaves to love God fully and to love their neighbor (in this case, their masters) as themselves will mean that they must serve their masters well, thus bringing honor to God (cf. Titus 2:2–10). The mention of slaves does not imply Paul’s approval of slavery. Unfortunately, it has been so applied. All this accords with the teaching of the Pastorals, which exhibits the concern of these letters that Christians bring honor to God in all their relationships.
1. The participial construction in the Greek here includes the adverb for “well” between the article and the participle. This, along with the use of the perfect tense, implies that the people in view here have established themselves as those characterized by good leadership.
2. See also Jesus’ instructions to those he sent out in Matt. 10:10 and Luke 10:7. In each the word “worthy” is used, as here, with trophos (“nourishment,” i.e., daily provision of one’s needs).
3. John Stott, Guard the Truth (Downers Grove, Ill.: InterVarsity, 1996), 139.
4. Hanson, The Pastoral Epistles, 103.
5. Lock, The Pastoral Epistles, 63–64.
6. Fee, 1 and 2 Timothy, Titus, 131 -32; Knight, Pastoral Epistles, 239; Oden, First and Second Timothy and Titus, 152; Stott, Guard the Truth, 139–40.
7. On this whole topic see David C. Verner, The Household of God.
8. One useful study of this topic in Luke’s writings is Jerome H. Neyrey, ed. (The Social World of Luke-Acts: Models for Interpretation (Peabody, Mass.: Hendrickson, 1991).
9. Graham, Just As I Am (Grand Rapids: Zondervan, 1997), 185–86.
Original Meaning
Honoring Elders (5:17–20)
THE INSTRUCTIONS IN 3:1–7 concerning “overseers” certainly apply to elders, but since the usual Greek word for elder (presbyteros) does not occur there, this is the first unambiguous occurrence of substantial instructions concerning them. “Direct the affairs of the church well” (v. 17) is an enlargement on the Greek words for “rule well.”1 The verb used here is proistemi, the same one employed to refer to overseers and deacons managing their families (3:4, 12). The adverb “well” (kalos) also appears both in that context and this one.
While the reference to the “respect” (3:4) that an overseer should have from his children is different from the “double honor” referred to here, it is significant that evidence of an elder’s dignity and recognition appears in both contexts. Commentators differ as to whether the phrase “double honor” means (a) respect, (b) remuneration, or (c) both; and whether, if it is (b), it means that they should receive literally twice as much remuneration as elders who do not rule well or who do not minister the Word. In support of (a), honor was far more important in that society than in ours and would have been a deeply valued “reward” to the worthy elders. In support of (b), Paul elsewhere argues strongly for proper financial support for the Lord’s servants (cf. 1 Cor. 9:14, where he also uses the Deut. 25:4 quotation about not muzzling the ox).2 Finally, since the provision of needs would have been a practical expression of honor, the two possible meanings need not be mutually exclusive, and thus (c) is possible.
While the word translated “especially” (malista) can have the sense of “that is” or “I mean” (see 4:10; 5:8; 2 Tim. 4:13; Titus 1:10, and comments on those passages), here it probably means “especially.” We may infer that elders as a group had the responsibility of leadership, that all of them had to be doctrinally strong and to teach effectively, but that only some of them devoted enough time to preaching and teaching to make additional financial support necessary. This argues for the meaning “remuneration” or for both “honor and support.”
With verse 19 the passage takes a sharp turn from honoring to accusing elders, though the elders are still honored by the exercise of caution in making an accusation. The instructions here are unambiguous. The Old Testament requirement of two or three witnesses (Deut. 19:15) is appropriately applied here. Its use is crucial here not because elders are more important than others but because the reputation of an elder is so important to the witness of the church and because Satan can use disgrace to his own ends (cf. 3:7).
The present tense of the word “sin” in verse 20 implies that the elder in question not only has been proved guilty of the sin charged, but persists in it. Since the reputation of God’s people in the world is so important in the Pastoral Letters (see also Titus 2:5, 8, 10), if an elder’s sin comes to light (with at least two or three witnesses testifying about it), it must be dealt with publicly. But John Stott observes:
Such a public rebuke, though an effective deterrent, must be the last resort, however. It is a safe rule that private sins should be dealt with privately, and only public sins publicly. It is neither right nor necessary to make what is private public, until all of the possibilities have been exhausted.3
Bridging Contexts
SHAME, HONOR, AND RELATIONSHIPS. Concepts of shame and honor are culture-sensitive. Studies of the significance of honor and shame in specific New Testament instances have been helpful in the understanding of relevant biblical passages.8 Understanding why Scripture enjoins someone to respect a particular class of people, such as how slaves here are told to respect their masters or how Ephesians 5 tells husbands to love their wives, may be difficult. In the latter case American ideas about love and marriage need to be scrutinized in comparison with ancient Jewish or Roman assumptions regarding the relationship between husband and wife.
Many societies have fostered honor and respect for the elderly, although this has been changing in modern times. While in 1 Timothy 5:17 it is not clear whether the word time (“honor”) means simply honor or honorarium (see comments above), honor is certainly involved, and the principle cited here is found in the Old Testament (see v. 18; cf. also 2 Tim. 2:6). Hard work should be compensated in the church as well as in society.
A deep respect for elders carries over to the problem of alleged sin among elders. Charges brought by individuals are not to be acted on precipitously. The Old Testament principle of multiple witnesses is important in such cases. The principle here seems to be that when the word is out that an elder has been living sinfully, the correction must also be public.
In all of this we should keep in mind the human situation. The social context is a relatively small group of individuals who have been meeting in one or more homes, who have developed an intense relationship with one another, and who are also related to one another. The number of people in a house church related to each other would have been proportionally much larger than in a church of, say, two hundred people. In addition, other associations existed, such as slaves and masters and perhaps clients and benefactors. In such circumstances favoritism could easily overshadow fairness.
Once we have the proper prospective and sense of proportion with regard to the scene of the New Testament church, we can proceed to make the proper application in our own circumstances. Fairness must always be observed. It is not unknown in churches that a leading figure has been caught in terrible sin, but is let off easily because of strong personal attachments in the congregation.
Such defections cannot be completely foreseen and prevented, but care in the selection of elders is an important proactive measure, as verse 22 points out. The shallow way in which many churches have election for church office can increase the possibility of problems later. These instructions were first of all given to Timothy himself, and as such they are a warning to all those who through missionary and evangelistic activity establish churches or who are looked up to as founding leaders. Such people must keep apart from sin themselves and keep above charges and countercharges. Church leaders and others can, through precipitous action, lose their own objectivity and purity.
Alcohol in the Christian’s life. Verse 23 seems to stand in isolation from what proceeds and follows it, while verses 24–25 seem to belong to verses 17–22. Having noted that, we can briefly comment on verses 23–25 in sequence. Christians who travel internationally for the first time are often struck by the fact that perspectives vary widely among Christians regarding such matters as the use of alcohol. It is not always easy to extract principles from Scripture that apply to such practices universally, but this one seems quite clear. The principles are: (1) Total abstinence from alcohol is not required; (2) wine is advisable, at least under certain health conditions; (3) the use of wine is to be done in moderation (“little wine”).
This passage does not deal with larger issues of social drinking, alcoholism, or attitudes toward alcohol that are indigenous to different countries or regions. Elsewhere Scripture issues strong warnings about alcohol (Prov. 20:1; 32:31; Eph. 5:18; 1 Peter 4:3). At the same time 1 Timothy 4:4–5 reminds us that “everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer.”
Verses 24–25 pick up the matter of the seriousness of a sinful life. The point here, of course, is that in regard to what we have done, both evil and good will one day be revealed. Although written in a different context, this reflects the truth of 2 Corinthians 5:10. The difference is that there it is before the judgment seat of Christ that we give account, whereas here neither sins nor good deeds can be successfully hidden permanently.
Contemporary Significance
SUPPORTING THE LORD’S SERVANTS. In his autobiography, Just As I Am, Billy Graham describes the circumstances under which he decided that it would be better to receive a salary from his organization rather than a love gift from the audience at the end of each crusade. There had been newspaper reports about the amount of money Graham was receiving through those love gifts. To prevent rumors and embarrassment he was advised to receive a salary that would “compare favorably with that of a typical minister in any average large-city church.”9 Although the salaries of athletes today are unconscionably high, the public is more critical of public officials and preachers who take in too much money.
Perhaps it is time to revisit the world of the first century and reflect on what the New Testament has to say on the subject (see comments in the Contemporary Significance sections of 6:3–10, 11–21). It is difficult for churches to find a yardstick by which to measure the appropriateness of salaries for the pastoral staff. Billy Graham was advised to accept a salary commensurate with that of an urban pastor, but is this the best way to determine a pastor’s salary? One proposal that has merit is to ascertain the salary of an educational administrator (high school) in the community; there is enough of a similarity between education and at least some of the ministries of a typical pastor to warrant such a comparison. This is preferable to matching salaries with those of successful business people in the church or community, even though the church may think that pastors deserve equal compensation with community business leaders.
All of this raises the question as to whether a pastor should even have a salary. In one church I served, I wanted to live “by faith,” but the church, which had a good number of fine, successful people, were afraid that anything like a “love gift” would be too much. We eventually settled on an arrangement whereby my income varied according to giving, but was carefully monitored by the treasurer. One danger is that the pastor becomes a professional who is paid like those in the secular world, expecting larger and larger amounts year by year and perhaps ultimately going to a church that will pay him even more. Another danger is that a so-called senior pastor will receive an amount inappropriately more than that received by others on the church staff. One further consideration is that the reputation of the church and, therefore the reputation of the Lord himself (concerns that are prominent in the Pastoral Letters) must not be harmed by an obvious failure to provide a decent living for the pastoral staff.
Problems of defection among leaders. It is not appropriate in this section to enlarge in detail on contemporary problems of moral defection among church leaders. Rather, I offer the following observations. (1) The circumstances of moral defection are often complicated by the existence of heavy demands in contemporary ministry, of increasing tensions within the home, and of the high number of people entering ministry who come out of broken and abusive homes.
(2) When a pastor has not had stable, loving support and moral encouragement in early life, when he or she is tired, often occupied in counseling people with sexual problems, and when he or she is busy with frequent evening meetings that interfere with time at home with family and especially with spouse, temptations, especially of a sexual nature, can be strong.
(3) Added to this are the burdens of spiritual warfare—the fact that a pastor is a likely target of the enemy of souls and of the realities of temptation described in James 1:13–15 that we all face. Understanding and counseling are needed in such situations.
(4) Finally, such understanding and counseling do not preclude definitive action on the part of the church, such as that which is described in this section of 1 Timothy.
Applying master-slave relationships. First Timothy 6:1–2 concludes the theme of chapter 5, which contains “Advice About Widows, Elders and Slaves” (as the niv entitles it). Paul’s instructions here pertain only to slaves, not (as in Eph. 6:5–9; Col. 3:22–4:1) to both slaves and masters. He makes two points: Masters deserve full respect (vv. 1–2a), and slaves should give Christian masters even better service (v. 2b). This section provides yet one more example of the blending of doctrine and life.
The reason for giving the masters full respect is so that God’s name and the apostolic teaching not be slandered. This respect is to show itself in good service. This is a work ethic that embodies the two “great commandments” (although they are not mentioned here). For slaves to love God fully and to love their neighbor (in this case, their masters) as themselves will mean that they must serve their masters well, thus bringing honor to God (cf. Titus 2:2–10). The mention of slaves does not imply Paul’s approval of slavery. Unfortunately, it has been so applied. All this accords with the teaching of the Pastorals, which exhibits the concern of these letters that Christians bring honor to God in all their relationships.
1. The participial construction in the Greek here includes the adverb for “well” between the article and the participle. This, along with the use of the perfect tense, implies that the people in view here have established themselves as those characterized by good leadership.
2. See also Jesus’ instructions to those he sent out in Matt. 10:10 and Luke 10:7. In each the word “worthy” is used, as here, with trophos (“nourishment,” i.e., daily provision of one’s needs).
3. John Stott, Guard the Truth (Downers Grove, Ill.: InterVarsity, 1996), 139.
4. Hanson, The Pastoral Epistles, 103.
5. Lock, The Pastoral Epistles, 63–64.
6. Fee, 1 and 2 Timothy, Titus, 131 -32; Knight, Pastoral Epistles, 239; Oden, First and Second Timothy and Titus, 152; Stott, Guard the Truth, 139–40.
7. On this whole topic see David C. Verner, The Household of God.
8. One useful study of this topic in Luke’s writings is Jerome H. Neyrey, ed. (The Social World of Luke-Acts: Models for Interpretation (Peabody, Mass.: Hendrickson, 1991).
9. Graham, Just As I Am (Grand Rapids: Zondervan, 1997), 185–86.
Original Meaning
Further Instructions About Sin and Purity in the Church (5:21–25)
THE WARNING IN verse 21 to avoid “partiality” and “favoritism” seems a matter of common sense and courtesy. However, since Timothy is working closely with the elders, his natural tendency might be reluctance to act strongly against a leader who has sinned. Paul initiates these instructions with the heavy artillery of a solemn warning just short of an oath, calling on “God and Christ Jesus and the elect angels” as witnesses (cf. also 2 Tim. 2:14; 4:1 and comments). The reference to the “elect angels” here is perplexing, especially since the expression occurs nowhere else in Scripture. It is possible that “elect” simply emphasizes the importance of the angelic witnesses. Yet it may also emphasize God’s sovereign right to choose angels, or perhaps it refers to the angels’ ability, as God’s servants and unlike human beings, to choose not to sin.
Timothy should not only exercise great care in the matter of accused elders and in avoiding impartiality, but he should “not be hasty in the laying on of hands” (v. 22). The argument has gone back and forth over the years as to whether this is the imposition of hands in the sense of 1 Timothy 4:14 or the accepting back, through that same sign, of a repentant person (presumably a former elder).
Some interpret the caution Paul encourages here in terms of early church practice, but this may be anachronistic when applied to the apostolic period. Nevertheless, Hanson acknowledges that the practice of reconciliation of the excommunicated by the laying on of hands by a bishop “is not attested till more than one hundred years after the author’s time,” but he feels that this is the more natural interpretation.4 Among the earlier commentators of the twentieth century Lock has a detailed, though concise, discussion with historical references. He too chooses the reception of the penitent sinner.5
While this is possible, the only reference to laying on of hands so far in the Pastoral Letters is 4:14. Therefore other commentators think the “hasty” action is selecting a wrong person for eldership. But Paul’s warning not to “share in the sins of others” and his exhortation to Timothy to keep himself “pure” imply the actuality or the possibility of sin in the original selection of the erring elder.6 Clearly neither action—selecting or disciplining—should be done in such a “hasty” manner as to be undiscerning, careless, or slack as regards to sin. To be neglectful in these matters is to commit sin oneself. The injunction to Timothy to “keep yourself pure” (cf. also 4:12; 5:2) can be understood as referring particularly to a possibility of association with evil or as a general command.
The most natural explanation for Paul’s comments in verse 23 about wine is that his mention of purity provides a bridge to the issue of abstinence. The dangers of excess drinking were well known in the ancient world. Those who took the Nazirite vow were to abstain from wine during the period of their separation (Num. 6:3–4). John the Baptist abstained from wine altogether (Luke 1:15; 7:33). However, according to the Pastorals elders were simply to avoid drunkenness or addiction (1 Tim. 3:3; Titus 1:7). It is natural that Timothy would question whether he should take wine at all. It is possible that, like the Corinthians who asked Paul several questions in a letter (see 1 Cor. 7:1), Timothy may have raised the question with Paul. The apostle not only allows Timothy to take “a little wine” for reasons of health, but he commands him to do so. Then, picking up the matter of sin, private and public once more, Paul makes the point in verses 24–25 that sooner or later both sins and good works will become public.
Bridging Contexts
SHAME, HONOR, AND RELATIONSHIPS. Concepts of shame and honor are culture-sensitive. Studies of the significance of honor and shame in specific New Testament instances have been helpful in the understanding of relevant biblical passages.8 Understanding why Scripture enjoins someone to respect a particular class of people, such as how slaves here are told to respect their masters or how Ephesians 5 tells husbands to love their wives, may be difficult. In the latter case American ideas about love and marriage need to be scrutinized in comparison with ancient Jewish or Roman assumptions regarding the relationship between husband and wife.
Many societies have fostered honor and respect for the elderly, although this has been changing in modern times. While in 1 Timothy 5:17 it is not clear whether the word time (“honor”) means simply honor or honorarium (see comments above), honor is certainly involved, and the principle cited here is found in the Old Testament (see v. 18; cf. also 2 Tim. 2:6). Hard work should be compensated in the church as well as in society.
A deep respect for elders carries over to the problem of alleged sin among elders. Charges brought by individuals are not to be acted on precipitously. The Old Testament principle of multiple witnesses is important in such cases. The principle here seems to be that when the word is out that an elder has been living sinfully, the correction must also be public.
In all of this we should keep in mind the human situation. The social context is a relatively small group of individuals who have been meeting in one or more homes, who have developed an intense relationship with one another, and who are also related to one another. The number of people in a house church related to each other would have been proportionally much larger than in a church of, say, two hundred people. In addition, other associations existed, such as slaves and masters and perhaps clients and benefactors. In such circumstances favoritism could easily overshadow fairness.
Once we have the proper prospective and sense of proportion with regard to the scene of the New Testament church, we can proceed to make the proper application in our own circumstances. Fairness must always be observed. It is not unknown in churches that a leading figure has been caught in terrible sin, but is let off easily because of strong personal attachments in the congregation.
Such defections cannot be completely foreseen and prevented, but care in the selection of elders is an important proactive measure, as verse 22 points out. The shallow way in which many churches have election for church office can increase the possibility of problems later. These instructions were first of all given to Timothy himself, and as such they are a warning to all those who through missionary and evangelistic activity establish churches or who are looked up to as founding leaders. Such people must keep apart from sin themselves and keep above charges and countercharges. Church leaders and others can, through precipitous action, lose their own objectivity and purity.
Alcohol in the Christian’s life. Verse 23 seems to stand in isolation from what proceeds and follows it, while verses 24–25 seem to belong to verses 17–22. Having noted that, we can briefly comment on verses 23–25 in sequence. Christians who travel internationally for the first time are often struck by the fact that perspectives vary widely among Christians regarding such matters as the use of alcohol. It is not always easy to extract principles from Scripture that apply to such practices universally, but this one seems quite clear. The principles are: (1) Total abstinence from alcohol is not required; (2) wine is advisable, at least under certain health conditions; (3) the use of wine is to be done in moderation (“little wine”).
This passage does not deal with larger issues of social drinking, alcoholism, or attitudes toward alcohol that are indigenous to different countries or regions. Elsewhere Scripture issues strong warnings about alcohol (Prov. 20:1; 32:31; Eph. 5:18; 1 Peter 4:3). At the same time 1 Timothy 4:4–5 reminds us that “everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer.”
Verses 24–25 pick up the matter of the seriousness of a sinful life. The point here, of course, is that in regard to what we have done, both evil and good will one day be revealed. Although written in a different context, this reflects the truth of 2 Corinthians 5:10. The difference is that there it is before the judgment seat of Christ that we give account, whereas here neither sins nor good deeds can be successfully hidden permanently.
Contemporary Significance
SUPPORTING THE LORD’S SERVANTS. In his autobiography, Just As I Am, Billy Graham describes the circumstances under which he decided that it would be better to receive a salary from his organization rather than a love gift from the audience at the end of each crusade. There had been newspaper reports about the amount of money Graham was receiving through those love gifts. To prevent rumors and embarrassment he was advised to receive a salary that would “compare favorably with that of a typical minister in any average large-city church.”9 Although the salaries of athletes today are unconscionably high, the public is more critical of public officials and preachers who take in too much money.
Perhaps it is time to revisit the world of the first century and reflect on what the New Testament has to say on the subject (see comments in the Contemporary Significance sections of 6:3–10, 11–21). It is difficult for churches to find a yardstick by which to measure the appropriateness of salaries for the pastoral staff. Billy Graham was advised to accept a salary commensurate with that of an urban pastor, but is this the best way to determine a pastor’s salary? One proposal that has merit is to ascertain the salary of an educational administrator (high school) in the community; there is enough of a similarity between education and at least some of the ministries of a typical pastor to warrant such a comparison. This is preferable to matching salaries with those of successful business people in the church or community, even though the church may think that pastors deserve equal compensation with community business leaders.
All of this raises the question as to whether a pastor should even have a salary. In one church I served, I wanted to live “by faith,” but the church, which had a good number of fine, successful people, were afraid that anything like a “love gift” would be too much. We eventually settled on an arrangement whereby my income varied according to giving, but was carefully monitored by the treasurer. One danger is that the pastor becomes a professional who is paid like those in the secular world, expecting larger and larger amounts year by year and perhaps ultimately going to a church that will pay him even more. Another danger is that a so-called senior pastor will receive an amount inappropriately more than that received by others on the church staff. One further consideration is that the reputation of the church and, therefore the reputation of the Lord himself (concerns that are prominent in the Pastoral Letters) must not be harmed by an obvious failure to provide a decent living for the pastoral staff.
Problems of defection among leaders. It is not appropriate in this section to enlarge in detail on contemporary problems of moral defection among church leaders. Rather, I offer the following observations. (1) The circumstances of moral defection are often complicated by the existence of heavy demands in contemporary ministry, of increasing tensions within the home, and of the high number of people entering ministry who come out of broken and abusive homes.
(2) When a pastor has not had stable, loving support and moral encouragement in early life, when he or she is tired, often occupied in counseling people with sexual problems, and when he or she is busy with frequent evening meetings that interfere with time at home with family and especially with spouse, temptations, especially of a sexual nature, can be strong.
(3) Added to this are the burdens of spiritual warfare—the fact that a pastor is a likely target of the enemy of souls and of the realities of temptation described in James 1:13–15 that we all face. Understanding and counseling are needed in such situations.
(4) Finally, such understanding and counseling do not preclude definitive action on the part of the church, such as that which is described in this section of 1 Timothy.
Applying master-slave relationships. First Timothy 6:1–2 concludes the theme of chapter 5, which contains “Advice About Widows, Elders and Slaves” (as the niv entitles it). Paul’s instructions here pertain only to slaves, not (as in Eph. 6:5–9; Col. 3:22–4:1) to both slaves and masters. He makes two points: Masters deserve full respect (vv. 1–2a), and slaves should give Christian masters even better service (v. 2b). This section provides yet one more example of the blending of doctrine and life.
The reason for giving the masters full respect is so that God’s name and the apostolic teaching not be slandered. This respect is to show itself in good service. This is a work ethic that embodies the two “great commandments” (although they are not mentioned here). For slaves to love God fully and to love their neighbor (in this case, their masters) as themselves will mean that they must serve their masters well, thus bringing honor to God (cf. Titus 2:2–10). The mention of slaves does not imply Paul’s approval of slavery. Unfortunately, it has been so applied. All this accords with the teaching of the Pastorals, which exhibits the concern of these letters that Christians bring honor to God in all their relationships.
1. The participial construction in the Greek here includes the adverb for “well” between the article and the participle. This, along with the use of the perfect tense, implies that the people in view here have established themselves as those characterized by good leadership.
2. See also Jesus’ instructions to those he sent out in Matt. 10:10 and Luke 10:7. In each the word “worthy” is used, as here, with trophos (“nourishment,” i.e., daily provision of one’s needs).
3. John Stott, Guard the Truth (Downers Grove, Ill.: InterVarsity, 1996), 139.
4. Hanson, The Pastoral Epistles, 103.
5. Lock, The Pastoral Epistles, 63–64.
6. Fee, 1 and 2 Timothy, Titus, 131 -32; Knight, Pastoral Epistles, 239; Oden, First and Second Timothy and Titus, 152; Stott, Guard the Truth, 139–40.
7. On this whole topic see David C. Verner, The Household of God.
8. One useful study of this topic in Luke’s writings is Jerome H. Neyrey, ed. (The Social World of Luke-Acts: Models for Interpretation (Peabody, Mass.: Hendrickson, 1991).
9. Graham, Just As I Am (Grand Rapids: Zondervan, 1997), 185–86.