Survey
of the Letters of Paul: 1 Timothy 5:20
Them that sin rebuke before all, that others also may fear.
It is to be noted what kind of elders are to be
especially honoured and rewarded. It is those who
toil in preaching and teaching. The elder whose
service consisted only in words and discussion and
argument is not in question here. Those whom the
Church really honoured were the ones who worked to
edify and build it up by preaching the truth and by
educating the young and the new converts in the
Christian way.
Them that sin — Elders. That sin - Scandalously, and are duly convicted. Rebuke
before all - The church. ~John Wesley Explanatory Notes
(2) It was Jewish law that no one should be
condemned on the evidence of a single witness: ‘A
single witness shall not suffice to convict a person
of any crime or wrongdoing in connection with any
offence that may be committed. Only on the evidence
of two or three witnesses shall a charge be
sustained’ (Deuteronomy 19:15). The Mishnah, the
codified Rabbinic law, in describing the process of
trial, says: ‘The second witness was likewise
brought in and examined. If the testimony of the two
was found to agree, the case for the defence was
opened.’ If a charge was supported by the evidence
of only one witness, it was held that there was no
case to answer.
Quoted verse:
Deuteronomy 19:15 but I will read verses 15 through
21. These scriptures are linked clearly to the
instructions in Matthew 18 or the "offending brother
resolution instructions." The God-given
concepts are equal.
Deuteronomy 19:15-21
15 One witness shall not rise up against a man for
any iniquity, or for any sin, in any sin that he
sinneth: at the mouth of two witnesses, or at the
mouth of three witnesses, shall the matter be
established.
16 If a false witness rise up against any man to
testify against him that which is wrong;
17 Then both the men, between whom the controversy
is, shall stand before the LORD, before the priests
and the judges, which shall be in those days;
18 And the judges shall make diligent inquisition:
and, behold, if the witness be a false witness, and
hath testified falsely against his brother;
19 Then shall ye do unto him, as he had thought to
have done unto his brother: so shalt thou put the
evil away from among you.
20 And those which remain shall hear, and fear, and
shall henceforth commit no more any such evil among
you.
21 And thine eye shall not pity; but life shall go
for life, eye for eye, tooth for tooth, hand for
hand, foot for foot.
In later times, church regulations laid it down that
the two witnesses must be Christian [Spirit-holding
firstfruits], for it would
have been easy for a malicious non-Christian to make
up a false charge against a Christian elder in order
to discredit him, and through him to discredit the
Church. In the early days, the Church authorities
did not hesitate to apply discipline; and Theodore
of Mopseuestia, one of the early fathers who lived
in the late fourth and early fifth centuries, points
out how necessary this regulation was, because the
elders were always liable to be disliked and were
especially open to malicious attack ‘due to the
retaliation by some who had been rebuked by them for
sin’. Those who had been disciplined might well seek
to get their own back by maliciously charging an
elder with some irregularity or some sin.
The fact remains that this would be a happier world
– and the Church, too, would be happier – if people
would realize that it is nothing less than sin to
spread stories of whose truth they are not sure.
Irresponsible, slanderous and malicious talk does
infinite damage and causes infinite heartbreak, and
such talk will not go unpunished by God.
(3) Those who persist in sin are to be publicly
rebuked [meaning within the
congregation of firstfruits]. That public rebuke had a double value. It
sobered sinners into a consideration of their ways,
and it made others take care that they did not
involve themselves in a similar humiliation. The
threat of publicity is no bad thing if it keeps
people on the right path, even through fear. A wise
leader will know the time to keep things quiet and
the time for public rebuke. But, whatever happens,
the Church must never give the impression that it is
condoning sin.
(4) Timothy is urged to administer his office
without favoritism or prejudice. The biblical
scholar B. S. Easton writes: ‘The well-being of
every community depends on impartial discipline.’
Nothing does more harm than when some people are
treated as if they could do no wrong and others as
if they could do no right. Justice is a universal
virtue, and the Church must surely never fall below
the impartial standards which even the world
demands.
(5) Timothy is warned not to be too hasty ‘in laying
hands on any man’. That may mean one of two things.
(a) It may mean that he is not to be too quick in
laying hands on any man to ordain him to office in
the Church. Before people gain promotion in
business, or in teaching, or in the army or the navy
or the air force, they must prove that they deserve
it. No one should ever start at the top. This is
doubly important in the Church, for those who are
raised to high office and then fail in it bring
dishonour, not only on themselves, but also on the
Church. In a critical world, the Church cannot be
too careful in regard to the kind of men and women
whom it
chooses as its leaders.
(b) In the early Church, it was the custom to lay
hands on a sinner who repented, who had given proof
of repentance and who had returned to the fold of
the Church. It is laid down: ‘As each sinner
repents, and shows the fruits of repentance, lay
hands on him, while all pray for him.’ The early
Church historian Eusebius tells us that it was the
ancient custom that repentant sinners should be
received back with the laying on of hands and with
prayer. If that is the meaning here, it will be a
warning to Timothy not to be too quick to receive
back anyone who has brought disgrace on the Church,
to wait until the individual has shown genuine
[repentance and invoking of
Godly principles-fruit] and a true determination to live according
to that declaration of repentance. That is not for a
moment to say that such a person is to be held at
arm’s length and treated with suspicion, but rather
to be treated with all sympathy and with all help
and guidance in the period of probation. But it is
to say that membership of the Church is never to be
treated lightly, and that people must show their
[repentance] for the past and their determination for
the future before they are received not into the
fellowship of the Church but into its membership.
The fellowship of the Church exists to help such
people redeem themselves, but its membership is for
those who have truly pledged their lives to Christ.
~Barclay Commentary
Now to the commentaries.
This verse is in three phrases:
1] Them that sin.
2] Rebuke before all.
3] That other also may fear.
Some commentaries combine the first two phrases.
1] Them that sin.
Them that sin — whether presbyters or laymen.
~Jamieson, Fausset, Brown
Them that sin — Referring to Elders, who, by reason
of their public position (προεστῶτες), should
receive public rebuke. ~Vincent's Word Studies
Them that sin - The elders who continue to sin. ~Robertson's Word Pictures
Them that sin - Whether they be elders, or private members, if convicted, rebuke
them publicly, for the sake of the lesson to others. Do not hush the matter up
privately. ~People's New Testament
Them that sin - That have been proved to have committed sin - referring probably
to the elders mentioned in the previous verse, but giving the direction so
general a form that it might be applicable to others. ~Barnes Notes
Them that sin rebuke before all - That is, before the members of the Church;
which was the custom of the Jews in their synagogues. But, if the words refer to
the elders alone, then the transgressing elder is to be reproved before his
fellows, and be tried by them. ~Adam Clarke
Them that sin rebuke before all - This the apostle adds to the above rule, to
show that he was far from screening wicked ministers, or elders, guilty of
flagitious crimes, and gross enormities: for these words, though they may be
applied unto, and may hold good of all offenders, that are members of churches;
yet they seem chiefly to regard elders, even such who sin, who continue to sin,
who live in sin, in some notorious sin or another; which is evident and known,
to the great scandal of religion, and dishonour of the Gospel: and so some read
the words, "them that sin before all, rebuke"; not only admonish once and again,
but degrade them from their office, and withdraw from them, as from other
disorderly persons, and cut them off, and cast them out of the church, and that
in a public manner; and so the Arabic version renders it, "before the
congregation": which was done only in case of notorious offences: and which rule
is observed by the Jews. ~John Gill
2] Rebuke before all.
Rebuke before all — publicly before the Church. Not until this “rebuke” was
disregarded was the offender to be excommunicated. ~Jamieson, Fausset, Brown
Rebuke before all - Before all the church or congregation. The word “rebuke”
properly denotes to reprove or reprehend. It means here that there should be a
public statement of the nature of the offence, and such a censure as the case
demanded. It extends only to spiritual censures. There is no power given of
inflicting any punishment by fine or imprisonment. The power of the church, in
such cases, is only to express its strong and decided disapprobation [dis-ap-ruh-bey-shuhn]
of the wrong done, and, if the case demands it, of disowning the offending
member or minister. This direction to “rebuke an offender before all,” may be
easily reconciled with the direction in 1 Timothy 5:1, “Rebuke not an elder.”
The latter refers to the private and pastoral conversation with an elder, and to
the method in which he should be treated in such contact - to wit, with the
feelings due to a father; the direction here refers to the manner in which an
offender should be treated who has been proved to be guilty, and where the case
has become public. Then there is to be a public expression of disapprobation.
~Barnes Notes
Quoted verse:
1 Timothy 5:1
The elders which are among you I exhort, who am also an elder, and a witness of
the sufferings of Christ, and also a partaker of the glory that shall be
revealed:
Those that sin rebuke before all - that is, thou needest not be so tender of
other people, but rebuke them publicly.” Or “those that sin before all rebuke
before all, that the plaster may be as wide as the wound, and that those who are
in danger of sinning by the example of their fall may take warning by the rebuke
given them for it, that others also may fear.” Observe, (1.) Public scandalous
sinners must be rebuked publicly: as their sin has been public, and committed
before many, or at least come to the hearing of all, so their reproof must be
public, and before all. (2.) Public rebuke is designed for the good of others,
that they may fear, as well as for the good of the party rebuked; hence it was
ordered under the law that public offenders should receive public punishment,
that all Israel might hear, and fear, and do no more wickedly. ~Matthew Henry
3] That other also may fear.
That others also may fear - that other members of the Church may have a
wholesome fear of offending ~Jamieson, Fausset, Brown
That others also may fear - “may keep on having fear” (of exposure). Possibly,
“the rest of the elders.” ~Robertson's Word Pictures
That others also may fear - That they may be kept from committing the same
offence; compare 1 Peter 2:14. The end of punishment is not the gratification of
the private feelings of him who administers it, but the prevention of crime.
~Barnes Notes
Quoted verse:
1 Peter 2:14
Or unto governors, as unto them that are sent by him for the punishment of
evildoers, and for the praise of them that do well.
That others also may fear - This is the grand object of Church censures, to
reclaim the transgressors, and to give warning to others. ~Adam Clarke
That others also may fear - that other elders, or other members of the church,
or both, may fear to do the same evil things, lest they incur the same censure
and punishment: the Syriac version reads, "other men"; and the Arabic version,
"the rest of the people". The phrase seems to be taken out of Deuteronomy 13:11.
~John Gill
Quoted verse:
Deuteronomy 13:11
And all Israel shall hear, and fear, and shall do no more any such wickedness as
this is among you.
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