TEXT [Commentary]

  M.   The Selection and Discipline of Elders (5:17-25)

17 Elders who do their work well should be respected and paid well,[*] especially those who work hard at both preaching and teaching. 18 For the Scripture says, “You must not muzzle an ox to keep it from eating as it treads out the grain.” And in another place, “Those who work deserve their pay!”[*]

19 Do not listen to an accusation against an elder unless it is confirmed by two or three witnesses. 20 Those who sin should be reprimanded in front of the whole church; this will serve as a strong warning to others.

21 I solemnly command you in the presence of God and Christ Jesus and the highest angels to obey these instructions without taking sides or showing favoritism to anyone.

22 Never be in a hurry about appointing a church leader.[*] Do not share in the sins of others. Keep yourself pure.

23 Don’t drink only water. You ought to drink a little wine for the sake of your stomach because you are sick so often.

24 Remember, the sins of some people are obvious, leading them to certain judgment. But there are others whose sins will not be revealed until later. 25 In the same way, the good deeds of some people are obvious. And the good deeds done in secret will someday come to light.

NOTES

5:17 Elders. The Greek term means “older” or “elder” (presbuteros [TG4245A, ZG4565]). Elsewhere in the NT it generally denotes a position of leadership (Acts 11:30; 15:2, 6, 22-23; 16:4; 21:18). This was the case in Jewish (e.g., Jas 5:14) and Gentile (5:17-20; Acts 14:23; 20:17-38; Titus 1:5; 1 Pet 5:1) churches alike. It was also the case in the culture at large. In antiquity, the elderly were valued for their wisdom and consequently called on to provide leadership. Town councils in Jewish cities consisted of elders, who conducted their business at the city gates (Ruth 4:1-12). This continued into NT times. Elders were found in the local (e.g., Luke 7:3) and national (e.g., Mark 8:31; 11:27; 14:43, 53; 15:1 and parallels) governing councils. The same held true for Greek cities and provinces. The Spartan senate, for instance, consisted of 30 elders (the Gerousia or “Council of Elders”). Members had to be over the age of 60 and were elected for life. In Egypt the annually elected agents of village councils, who had judicial and administrative duties, were elders. See Xenophon Constitution of Lacedaimonians 10.1; 15.6; Hellenica 2.3.9-10; Plutarch Agis 12.1, 16.2.

do their work. This translates a word that means to “stand” or “go before.” It is found eight times in Paul’s letters (3:4-5, 12; 5:17; Rom 12:8; 1 Thess 5:12; Titus 3:8, 14) and nowhere else in the NT.

should be respected and paid well. Lit., “are worthy of double honor.” The exact meaning of “double honor” is disputed. The options include (1) double pay, (2) pay in addition to respect, and (3) double respect. In some instances diplous [TG1362, ZG1487] is idiomatic for “much more.” For example, in Rev 18:6 it can be translated “pay her back much more for what she has done” (cf. Matt 23:15).

preaching and teaching. “Teaching” is imparting the truths of the Christian faith—“Teach these new disciples to obey all the commands I have given you” (Matt 28:20). “Preaching” is applying these truths to everyday life—exhortation.

5:18 For the Scripture says, “You must not muzzle an ox to keep it from eating as it treads out the grain.” This is Deut 25:4. “The Scripture says” is a standard way of citing a passage from the OT. Paul cites the same passage to support salaries for church leaders at Corinth (1 Cor 9:9).

Those who work deserve their pay! The exact source of this quote is in question. Since something similar is found in Luke 10:7, it could be that Paul was drawing on the teaching of Jesus. Or both Jesus and Paul could have been drawing on a familiar proverb or saying of the day.

5:19 Do not listen. Mē [TG3361, ZG3590] in Greek followed by the present imperative means to stop an action in progress. It suggests that Timothy was allowing accusations to be brought forward without adequate corroboration. The Greek word behind “listen” (paradechomai [TG3858, ZG4138]) means to come to believe something to be true and to respond accordingly.

accusation. The Greek term typically denotes a legal charge against someone in a court of law; katēgoria [TG2724, ZG2990] can denote either the event of accusing or the content of the accusation.

5:20 Those who sin. Lit., “those who are sinning” or “continue to sin.”

should be reprimanded in front of the whole church. This would involve stating that someone has done wrong and presenting the proof of such wrongdoing.

this will serve as a strong warning to others. Lit., “so that the rest have fear.” “The rest” or “others” could be the remaining elders or the rest of the congregation. The “fear” is most likely the fear of God.

5:21 in the presence of God and Christ Jesus and the highest angels. In Greek there is a single article before “God and Christ Jesus.” Paul was viewing God and Christ as a conceptual unit. The article is then repeated in front of “the holy angels” as a second witness to his charge.

holy angels. Lit., “chosen angels.” Israel was a chosen people (Rom 9:4); Gentiles, in turn, became a “chosen people” (1 Pet 2:9; cf. Rom 11:7) and believers God’s “chosen ones” (Mark 13:20). This is the only place in the NT where angels are spoken of as “chosen.”

without taking sides. Lit., “without prejudging” (prokrima [TG4299, ZG4622])—to draw a conclusion before all the facts are in evidence.

showing favoritism. The Greek word prosklisin [TG4346, ZG4680] means to incline toward something or someone. In the NT it bears the negative sense of bias or prejudice.

5:22 Never be in a hurry about appointing a church leader. Mē [TG3361, ZG3590] in Greek followed by the present imperative means to stop an action in progress. It implies that Timothy was hurrying to replace elders without due consideration.

appointing a church leader. Lit., “lay hands on.” See the commentary.

Do not share in the sins of others. Mē in Greek followed by the present imperative means to stop an action in progress. See the commentary.

Keep yourself pure. The word “pure” also occurs at 5:2, with respect to Timothy’s relationship with younger women.

5:23 Don’t drink only water. Mē [TG3361, ZG3590] in Greek followed by the present imperative means to stop an action in progress.

You ought to drink a little wine for the sake of your stomach because you are sick so often. This would be red wine, which was heathier to drink than water. Wine was the customary drink in Palestine, as well—not only on festive occasions (e.g., John 2), but also for routine meals.

5:24 people. The Greek term is generic for “human being” (anthrōpos [TG444, ZG476]) and includes both men and women.

leading them to certain judgment. Lit., “going ahead of them to judgment.” The sense is that their reputation precedes them.

But there are others whose sins will not be revealed until later. Although acts of wickedness can take place behind the scenes, they cannot be hidden forever. Ultimately, they will be brought to light at the final judgment.

5:25 good deeds. The Greek term for “good” (kalos [TG2570, ZG2819]) has the sense of “outwardly attractive” or “winsome.”

COMMENTARY [Text]

After addressing widows, Paul turns his attention to elders. He begins by saying, “Elders who do their work well should be respected and paid well, especially those who work hard at both preaching and teaching” (5:17). Unlike the terms “overseer” or “deacon,” the term “elder” (presbuteroi [TG4245A, ZG4565]) is consistently plural in the New Testament. It defines a corporate entity (“the elders”) rather than a specific function (“to elder”). What elders do is identified, instead, in terms of what is said of overseers and deacons in 1 Timothy 3. Peter appealed to the elders in the Asia Minor churches to oversee the church “willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God” (1 Pet 5:1-2). Paul urged the elders at Ephesus to “keep watch over . . . all the flock, of which the Holy Spirit has made you overseers” (Acts 20:28, NRSV; NLT, “leaders”). It is thus possible that the term “elders” encompasses both those who oversee (episkopoi [TG1984, ZG2175]) and those who serve (diakonoi [TG1249, ZG1356]). This would explain why Paul details the qualifications of overseer and deacon in chapter 3 but speaks generically of elders in chapter 5. Similarly, he addressed the overseers and deacons of the church at Philippi without any mention of elders. And Peter addressed the elders in the Asian churches without specific mention of overseers or deacons.

Elders are not uniformly noted in the early churches. The Jerusalem church and its church plants had elders. The leadership of the Jerusalem church consisted of “the apostles and the elders” (Acts 15:2-6, 22-23; 16:4). James instructed Diaspora Jewish churches to call “the elders of the church” to the bedside of the critically ill (Jas 5:14). The early chapters of Acts do not mention elders. The apostles seem to have been the sole leaders. When the needs became burdensome, seven were chosen to help with the day-to-day needs of the members (Acts 6). It was when James took the helm of the Jerusalem church that elders as a distinct group first appear (Acts 11:30; 15:2-6, 22ff; 16:4; 21:18). Among the predominantly Gentile church plants, elders appear only in the Asia Minor churches. Elders are found in the well-established Ephesian church (5:17-20; Acts 20:17-38) and the newly established Cretan church (Titus 1:5). Paul appointed elders in the Galatian church plants (Acts 14:23). Peter appealed to the elders of the churches of Asia Minor as a fellow elder (1 Pet 5:1). One looks in vain for the mention of “elders” in the church plants in Greece or Italy. “Overseers” and “deacons” were greeted at Philippi, and Phoebe was named as a “deacon” at the church in Cenchrea. The church at Thessalonica had generic “leaders” (1 Thess 5:12), and the Corinthian church had those who “serve with such devotion” (1 Cor 16:15-18). The Roman church was addressed as a whole, and a church in Italy is instructed to “remember” their “leaders” (Heb 13:7, 24).

Such diverse nomenclature cautions against dogmatism regarding a uniform early church polity. The church “elder” has no cultural religious parallel. The leaders of the local synagogues were “rulers” or “chiefs.” “Elder” was reserved for civic leaders who were the ancient counterpart of today’s legislators. In Judaism their roots lay in Moses’s choice of 70 to share the job of hearing cases and rendering judgments. Similarly, elders in Greco-Roman society were civil servants. The Spartan senate, for instance, consisted of 30 elders (the Gerousia or “Council of Elders”). Members had to be over the age of 60 and were elected for life. In Egypt, the annually elected agents of village councils, who had judicial and administrative duties, were elders (see note on 5:17).

The blurring of civil and religious boundaries is understandable in cultures where there is no separation of religion and state. Many in Paul’s day wore the dual hats of a civil magistrate and of a priest or priestess (Belleville 2000:31-38, 90). The blurring of boundaries between elderly in age and church leaders is also understandable. The Greek term for “elder” (presbuteros [TG4245A, ZG4565]) is commonly used in the New Testament of those who are older in age and, by extension, valued and respected within the community of God’s people. In Jesus’ day, elders were found in the Sanhedrin (e.g., “the leading priests, the teachers of religious law, and the elders,” Mark 8:31; 11:27; 14:43, 53; 15:1 and parallels). The constituency of local governing councils included elders, as well. When a Roman officer in Capernaum heard about Jesus, he sent some respected Jewish elders to ask him to come and heal his slave (Luke 7:3).

The duties of elders are difficult to determine. Descriptions of their activities are wide ranging. Elders were called upon to pray and care for the critically ill (Jas 5:14), help the weak (Acts 20:35), refute error (Titus 1:9), commission leaders (4:14), preach and teach (5:17), and be shepherds and guides (1 Pet 5:1-2). In sum, they were to care for the spiritual life of the local congregation. The word Paul uses is “to lead” (proestōtes; NLT, “do their work”). They are called to lead the church, much as a shepherd leads the flock (5:17; Acts 20:28; 1 Pet 5:2). As a gift, “leadership” is grouped with the spiritual gifts of offering practical assistance to those in need (“give generously . . . showing kindness,” Rom 12:8). Paul thought of “leading” as being parallel to a parent who cares for and protects his or her family (3:4-5; cf. 1 Thess 5:12).

Paul’s first order of business was to ensure that the elders of the Ephesian church were duly compensated for their hard work and long hours. The compensation he had in mind was financial remuneration. Those who “do their work well” are to receive “double pay” (see note on 5:17). Those who work hard were particularly singled out. Paul’s choice of words (hoi kopiōntes) stresses the exhausting and tiring character of local church leadership (see note on 5:17; cf. 1 Cor 16:16; 1 Thess 5:12-13).

While Paul’s instruction at first glance looks fairly routine, the following four prohibitions to stop an action in progress indicate otherwise (see notes on 5:17-22). Timothy was to stop withholding pay from leaders, stop listening to unconfirmed accusations against an elder, stop hurrying to replace church leaders, and stop sharing in the sins of others (5:17-22). Accusations must have been brought against certain elders (5:19), since there was the need to publicly reprimand those who continued to sin, “as a strong warning to others” (5:20). Evidently, some elders had stepped down and there was an urgent need for replacements, for Paul instructs Timothy to stop being “in a hurry about appointing a [new] church leader” (5:22).

The impact on Timothy himself is apparent in Paul’s mention of stomach problems (perhaps an ulcer) and frequent illnesses (5:23). Paul also showed concern that Timothy not act precipitously under the circumstances. He was to avoid “hurry” (throwing off the tyranny of the urgent), “showing favoritism,” and sin by association (5:21-22). Timothy was also to “keep [himself] pure ” in the process of rebuke and replacement.

It is important to notice where Paul put his emphasis. Today the position of leadership is often elevated—especially preaching and teaching. Paul’s emphasis is on the function of leadership. The key terms are “well” and “hard,” which Paul places first in the word order for emphasis. There were clearly elders (such as Hymenaeus and Alexander, 1:20) who did not lead well and were asked to step down because of it (namely, false teachers). This probably meant a doubled workload for the remaining elders and therefore the appropriateness of “double pay” (5:17; see note). Paul’s rationale for extra pay comes from Mosaic law: “For the Scripture says, ‘You must not muzzle an ox to keep it from eating as it treads out the grain’ ” (5:18; quoting Deut 25:4). The principle is clear. If God commanded that beasts of burden were to reap the benefits of their labors, it behooves the church to do the same for its leaders. Paul says much the same thing to the Corinthian church. “For the law of Moses says, ‘You must not muzzle an ox to keep it from eating as it treads out the grain.’ Was God thinking only about oxen when he said this? Wasn’t he actually speaking to us?” (1 Cor 9:9-10). A second rationale comes from Jesus’ teaching recorded in Luke’s Gospel: “Those who work deserve their pay” (5:18; cf. Luke 10:7). The word order places emphasis on the adjective: “Deserving are the workers.”

Paul’s second concern is to make sure that elders in need of discipline receive due process. The act of disciplining assumes that prior steps had been taken and failed to elicit repentance. Jesus instructed his disciples that if a believer sins against another believer, that sin should be confronted one on one. If there was no acknowledgment of wrongful behavior, then one or two other believers were to join in the confrontation. If this failed to bring about a change of mind, then the matter is to be brought before the whole church (Matt 18:15-18).

Discipline is difficult under the best of circumstances. But it is necessary for the healing of the individual and of the local church. The goal is not punishment but restoration. The point of punishment is to bring about repentance. If repentance comes, then the congregation is to “forgive and comfort” the person and “to reaffirm [their] love” so that he or she may not “be overcome by discouragement” (2 Cor 2:6-8). Discipline of a leader is especially hard and must be handled with due process. Under first-century Roman law, a person’s innocence or guilt was determined by a local magistrate (and sometimes his council). Similar to the Western legal system today, there was the drawing up of charges, the formal act of accusation, the solicitation of witnesses, the hearing of evidence, and the presentation of arguments for and against the accused (cf. John 18:28–19:16).

Paul specified that there were to be at least “two or three witnesses” (5:19). The requirement has a long history in Judaic jurisprudence: “You must not convict anyone of a crime on the testimony of only one witness. The facts of the case must be established by the testimony of two or three witnesses” (Deut 19:15). The Mosaic standard of “two or three” is found elsewhere. Paul tells the Corinthian church that “the facts of every case must be established by the testimony of two or three witnesses” (2 Cor 13:1). And the author of Hebrews reminds his readers that “anyone who refused to obey the law of Moses was put to death without mercy on the testimony of two or three witnesses” (Heb 10:28). For the charge to be sustained, the witnesses must attest to the fact that the sin is of an ongoing nature (see note on 5:19). If this is proven, then the elder is to “be reprimanded in front of the whole church.” The public rebuke is to “serve as a strong warning to others” (5:20). “Warning” is not strong enough. The word Paul uses is “fear” (phobos [TG5401, ZG5832]). The public rebuke is meant to strike fear in the other elders and prevent them from going down the same path. Making a public example of someone may sound harsh to us, but the credibility of the gospel is at stake.

Even so, rebuking an elder is not to be done lightly. It must be undertaken with as much objectivity as possible: “Obey these instructions without taking sides or showing favoritism to anyone” (5:21). Anytime ministerial conduct is open to public scrutiny, there is a need for rigorous impartiality. Impartiality in the familiar circle of a local church is hard to come by. Partiality often manifests itself in jumping to a conclusion without having all the facts in hand. As a first-generation church, early believers didn’t always have the ready option we do today of bringing in an impartial outsider.

Paul reinforced the need for due process with a solemn oath: “I solemnly command you in the presence of God and Christ Jesus and the highest angels” (5:21). Paul’s invoking “God and Christ Jesus” is in light of the fact that all church leaders will eventually need to give an account of their earthly ministry. A final accounting of leaders is a common thread in the New Testament. “We must all stand before Christ to be judged,” Paul states (2 Cor 5:10). On that day “fire will reveal what kind of work each builder has done” (1 Cor 3:13).

Paul adds “and [before] the highest angels.” The concept of standing before God’s “highest angels” is only found here in the New Testament. The Greek word eklektos [TG1588, ZG1723] is better rendered “chosen” than the NLT’s “highest.” “Chosen” is in contrast with Satan and other “rejected” angels. Angels play a role elsewhere in Paul’s theology. Angels are observers of worship (1 Cor 11:10; Eph 3:10), and when Christ returns, he will come “with his mighty angels, in flaming fire” (2 Thess 1:7-8a). Satan disguises himself as an angel of light (2 Cor 11:14) and the false teaching at Colosse involved the worship of angels (Col 2:18). Ultimately, believers will judge angels (1 Cor 6:3).

For this reason Timothy is to “never be in a hurry about appointing a church leader” (lit., “to lay hands on someone,” 5:22). Paul’s mention of “appointing” through the laying on of hands has led some to think in terms of a formalized process of ordination. But such a process is foreign to this period of the early church history. Some suggest haste in restoring a repentant elder. But Paul’s next command that Timothy not partake in the sins of others challenges this view.

The laying on of hands appears typically in connection with commissioning. For example, Paul reminded Timothy earlier in the letter to use the gift he was given by prophetic utterance “when the elders of the church laid their hands on you” (4:14). Two years later, Paul instructed Timothy to rekindle the gift of God within him through the laying on of his (Paul’s) hands (2 Tim 1:6). The apostles prayed and laid their hands upon the seven men chosen to minister to the needs of Hellenistic widows (Acts 6:6), while the church at Antioch laid their hands on Paul and Barnabas and sent them off for mission work on the church’s behalf (Acts 13:3). Timothy’s laying on of hands is likely a similar act of commissioning.

In light of the need to rebuke (5:21) and even excommunicate (1:20) leaders, it is reasonable to think that Paul was now setting forth guidelines for replacing elders at Ephesus. The Greek is more pointed than the NLT’s “never be in a hurry.” Timothy was commanded to “stop laying hands on new recruits too quickly” (see note on 5:22). In circumstances such as false teaching it becomes even more important to do a thorough background check and to have a period of testing. To do otherwise is to give the appearance of being a partner in crime, rather than being above reproach (5:22). The reasons for care versus haste are simple: Some people’s sins run ahead of them. They are obvious to the observer. Others’ sins trail behind. They are not immediately apparent but will eventually catch up with the person, given sufficient time (5:24-25; NLT, “until later”).