As someone who has at times been very harsh toward the sins of certain elders [1] [2] [3] [4] [5] [6] [7] [8], I thought it worthwhile to discuss in broad and general terms (and not specific and personal terms) a particular passage that deals with ministerial obligations as well as the obligations of ordinary members like myself towards the ministry.  In doing so I thought it important to note that this is not a personal note in any way, but if it applies to the behavior of people, I hope they will take it as an unintentional but no less applicable rebuke for that.

In examining 1 Timothy 5:17-25, one of the most notable comments on the biblical standards for rebuke and evidence towards the ministry, as well as the standard of behavior towards and by the ministry, let us do so without partiality, realizing that the standard applies fairly and equitably to all and is not a club towards certain individuals.  If we fall short of this standard, we are without excuse and responsible for our actions, regardless of our partisan identity in one or more particular struggles.  The biblical standard is a fair and consistent one, and ought not to be used merely in a political light, but rather ought to be used as a mirror for self-reflection as well as trumpet blast calling for widespread and complete repentance to God and obedience to His commandments, including those expressed here.

Let us therefore divide this passage into its constituent elements and examine some of the broad applications of these passages both to the brethren at large as well as specifically to the ordained ministry who has been set apart to serve the people of God, and to feed and tend the sheep of His flock lovingly, not as hirelings.  Let us first examine 1 Timothy 5:17-18, which deals with the honor and payment due to godly elders.  Verses 19 and 20 deal with the standard of judgment that is to apply both to evidence collected against elders and the public nature of  the rebuke of sinning elders (see footnotes 1-8 below).  Verses 21 and 22 deal with the need to avoid partiality as well as hasty ordination, areas that have been significant problems in the history of the Church.  Verse 23 deals with the responsibilities of ministers to take care of their own health.  Verses 24 and 25 deal with the aspect of the fruits of obedience or disobedience being impossible to hide given the passage of time.  Let us now turn to a more complete examination of these points.

1.  “Let the elders who rule well be counted worthy of double honor…”

1 Timothy 5:17-18 says:  “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.  For the Scripture says, “You shall not muzzle an ox while it treats out the grain,” and “The laborer is worthy of his wages.”  These verses demonstrate a set of obligations for both the brethren as well as the ordained ministry.  For one, the Bible commands that godly leaders be shown honor, because all authority exists by the will of God with obligations to enforce the biblical standard of right and wrong in their respective spheres of operation (Romans 13:1-4).  Just as civil authorities are God’s servants, the same is true of ministers and parents, all of whom are covered in the command to “honor one’s father and mother” so that our days may be long in the land.

Let us note that the standard of judging and discerning whether elders rule wisely (1 Corinthians 6:3-4) is the biblical standard of doctrine and the word.  This is not to be some sort of arbitrary man-made “doctrine of integrity” or other such nonsense, but rather is to be examined in light of the scripture as a whole, which brethren are responsible for knowing and being able to judge accordingly.  Just as the firstborn son receives a “double honor” as a result of his obligations towards his family in the physical inheritance (Deuteronomy 21:17), so those who spiritually serve receive a double honor for their spiritual service to their brethren (2 Kings 2:9), according to the example of our elder brother Jesus Christ, the firstborn from the grave (Colossians 1:18).

Let us also note that Paul then quotes two commandments, one from the Law (Deuteronomy 25:4), and the other from the words of Jesus Himself in the Gospels (Luke 10:7) to demonstrate that those who serve in spiritual labor, the work of the ministry, are worthy of receiving financial reward for that service.  The existence of a paid ministry, who receive wages due to their faithful service, is therefore given biblical sanction by Paul.  Even though Paul did not always enforce his claim to receive a salary (see 1 Corinthians 9:1-18), he had a just claim to do so nonetheless, as do all of those who serve in like manner.  This salary is not to be a luxurious lifestyle of mansion housing, fine restaurants, five-star hotels, first-class plane tickets, and expensive liquors, but is rather to be worthy of earning an honest living because of one’s honest labor.  A fair day’s work for a fair day’s wage, and a fair day’s wage for a fair day’s work.

2. Those who are sinning rebuke in the presence of all..

The second principle discussed by Paul here concerns the rebuke of sinning elders, as it says in 1 Timothy 5:19-20:  “Do not receive an accusation against an elder except from two or three witnesses.  Those who are sinning rebuke in the presence of all, that the rest also may fear.”  These verses set two distinct obligations.  The first involves the standard of evidence that is to be accepted against an elder, and the second is the way in which a rebuke to an elder, if that standard of evidence is met, is to be undertaken.

It should be noted that the consistent biblical standard of evidence is eyewitness testimony.  We are not to accept anonymous accusations under false names as evidence, nor are we to accept and pass along slanderous accusations from others with our name or the names of other elders attached to them as valid evidence, but rather the only evidence we can bring in a biblical court is that evidence which we see with our own eyes.  For example, as a witness of the partial (but not full) restoration of stolen property in the Miami congregation, I am an eyewitness to the sins committed there by Cogwa ministry.  As an eyewitness to the documents filed with the state of Florida for the Church of God, Tampa Bay, I am an eyewitness to the sin of a director who was a credentialed elder with UCG at the time he became a director of a breakaway congregation now with Cogwa, and who then, after signing the document, greeted people at the door of the church hall the next two Sabbaths.  This is what is meant by the eyewitness standard.

This eyewitness standard is consistently applied within scripture.  Deuteronomy 19:15-22 provides the biblical standard for eyewitness testimony when applied to civil and criminal proceedings, along with the specific penalties that result from bearing false witness against your neighbor (see the 9th commandment).  This requirement for eyewitness testimony is then applied in Matthew 18:15-20 in the procedure for dealing with a sinning brother, starting with an individual and private discussion, then providing the eyewitness testimony, and if there was no repentance and reconciliation, allowing for the penalty of disfellowshipping once the matter was brought to the congregation at large.  What 1 Timothy 5:19 does is apply this principle of the need for eyewitness testimony to even hear (much less accept) an accusation against an ordained minister.  If there is no eyewitness testimony to sin, the case and accusations are dismissed.

However, if there is evidence to substantiate claims made against elders concerning sinful behavior, that behavior is not to be dealt with privately but is to be publicly rebuked.  The importance of ordained leadership being people of honorable reputations is so great that the honor of all ministers is threatened by the sinful behavior of a portion of elders one associates with.  In order to defend the honor of the Church as a whole it is necessary in the harshest and most public manner to expose and condemn the sins of those false shepherds who claim to be legitimate authorities but act flagrantly against the biblical standard of conduct.  A public rebuke shames all of those whose sins have not yet come to light, provoking them to repentance, and also vindicates the honor and integrity of those elders who have no part in the sins of those elders rebuked and whose reputation is defended by bringing to light and speaking against the sins of their fellow workers.  In doing so the truth is vindicated and those who sin are brought into awareness that their evil deeds are brought to light and that God will judge, and also that those who lead have a much harsher standard of judgment than ordinary members (James 3:1).

3. Do not lay hands on anyone hastily…

Next, Paul gives special instructions concerning the need to avoid partiality or premature ordination, both matters that have been very serious problems within the Church throughout history, even to the present day.  As 1 Timothy 5:21-22 says:  “I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.  Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.”  These scriptures speak to the extreme importance of wisdom and discernment both in dealing with who is to be ordained but also how to handle problems with elders.

First, let us note that the public rebuke of elders is not to be undertaken with partiality.  We are not to hide and cover the sins of our allies and to expose the sins of our enemies.  Rather we are to judge by the same standard the actions of all and to fairly and consistently apply the biblical standard to ourselves and to others.  If we are to be fair and just judges as God requires for His service, we must start by being fair judges of ourselves so that we are without prejudice in handling judgment against others.

Second, let us note that because of the severity of the rebuke against elders that we are to make sure that elders are not ordained hastily.  The Bible itself condemns the ordination of “novices” as deacons or elders (1 Timothy 1:1-13), requiring that those ordained have a good reputation as husbands, fathers, and members of the congregation (Titus 1:5-9).  It should be noted that often people have been ordained directly out of college in their early 20’s without showing the fruits of obedience or maturity, and therefore have become puffed up, unable to accept rebuke and considering themselves as special and important and higher than the brethren rather than where the Bible places them as servants of the brethren (Matthew 20:25-28).  Hastily ordaining people when they are unseasoned and immature gives Satan the opportunity to puff up others in his proud and rebellious image, as we have seen such wicked and satanic elders so puffed up as to rebel against the authority of God and the Church in our own time, to their own condemnation and perdition.

4. No longer drink only water…

1 Timothy 5:23 deals with a personal concern of Timothy’s that also has relevance outside of the personal context, saying:  “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.”  It is a solemn responsibility of ministers to stay healthy through a proper diet and exercise, to keep themselves fit so they may be physically able to perform the service that is expected of them.  Additionally, it should be noted that this polite reminder to drink some wine with water was a very sensible one on a health level, given that the water in much of the world (even to this day) is unsanitary and will cause illness unless mixed with something (like wine) to serve to kill the nasty bacteria in it.  Additionally, the mixed wine, diluted so as not to be so alcoholic (as Paul was not endorsing alcohol abuse), would settle the stomach of Timothy, who may have been a person of rather nervous disposition [9].

5. Some men’s sins are clearly evident…

Finally, let us examine the close of this passage, given Paul’s comment that the fruits will be known, in 1 Timothy 5:24-25:  “Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later.  Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.  Let us examine this aspect of fruits that Paul is discussing here in a little detail, so much as time and energy permit.

Let us note that the Bible consistently contrasts the fruits of good and evil.  There were two trees in the garden–one leading to life and the other to death.  Deuteronomy 30:15, 19 places before us the responsibility to choose:  “See, I have set before you life and good, death and evil, in that I command you today to love the Lord your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and multiply; and the Lord your God will bless you in the land which you go to possess…I call heaven and earth today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live.”  Likewise, Matthew 13:24-30 talk about the wheat and the tares–the wheat planted by God and the tares planted by Satan the devil, that are to be separated at the time of harvest.  For as Jesus Christ said in Matthew 7:18-20:  “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them.”  That is precisely what Paul is saying here as well.

Let us also note that Paul had previously explained in greater detail the difference between the works of the flesh and the fruits of the spirit.  If we read Galatians 5:19-21, and we see ourselves, we know that it is time to repent and ask that God cleanse us from our sins lest we pass into judgment.  For truly none of us ought to want ourselves or anyone else to be judged, but rather ought to desire for all to repent and be forgiven, for none of us will obtain mercy if we are not willing to extend it to others.  Not wishing condemnation for myself I would wish that all whose present conduct is worthy of condemnation repent, seek forgiveness, make restitution for their sins, and be restored to salvation.  Let God create clean hearts and renew a right spirit in all of us so that we may exhibit the fruits of the spirit (Galatians 5:22-23) and not have God take away His Holy Spirit from us so that we may help convert sinners to God rather than be judged as wicked sinners by Him (Psalm 51:10-14).

Conclusion

In examining 1 Timothy 5:17-25, let us examine ourselves and not merely others.  Let us all seek to show good fruits and to give honor and credit where it is due and rebuke seeking to provoke to godly repentance where that is due, not wishing that any should perish but that all should find eternal life (2 Peter 3:9).  Let us examine our own obligations to show honor and respect to those who are worthy of it, to judge fairly and impartially and according to the just and perfect standard of God, and to serve faithfully and lovingly our fellow brethren.  Let us heed the loving and wise advice of Paul to Timothy spoken here and apply it to our ourselves and our own times, wherever the shoe fits, so that we may walk in the ways of our Father in heaven and our Lord and Savior Jesus Christ, before whom we are being called into account.  Let us therefore be found worthy of that double honor.

[1] https://edgeinducedcohesion.wordpress.com/2011/01/03/some-ironic-comments-on-the-upcoming-louisville-conference/

[2] https://edgeinducedcohesion.wordpress.com/2011/01/11/facing-the-grim-arithmetic-the-paid-ministry-of-cogwa/

[3] https://edgeinducedcohesion.wordpress.com/2011/01/12/be-careful-what-you-wish-for/

[4] https://edgeinducedcohesion.wordpress.com/2011/01/23/the-start-of-something-new/

[5] https://edgeinducedcohesion.wordpress.com/2011/01/29/portrait-of-a-wicked-man-proverbs-612-19/

[6] https://edgeinducedcohesion.wordpress.com/2011/01/30/wouldnt-it-be-good/

[7] https://edgeinducedcohesion.wordpress.com/2011/02/02/someironic-comments-on-a-lawsuit/

[8] https://edgeinducedcohesion.wordpress.com/2011/02/03/too-delicate-a-sense-of-honor/

[9] https://edgeinducedcohesion.wordpress.com/2011/01/24/no-road-to-damascus/