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So, Paul is teaching Timothy how to govern the church at Ephesus in his absence and last week he talked all about widows which appear to have been a problem area like they were in the book of Acts.
He continues here with more practical wisdom now.
I have to say that what Paul says here serves as some of the most difficult passages for me to understand in the New Testament.
Especially relative to our day and age. Frankly, they are impossible in my estimation. So, let’s read what he says beginning at verse 17:
1st Timothy 5.17-25
October 25th 2020
Meat
1st Timothy 5:17 Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward.
19 Against an elder receive not an accusation, but before two or three witnesses.
20 Them that sin rebuke before all, that others also may fear.
21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.
22 Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.
23 Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.
24 Some men’s sins are open beforehand, going before to judgment; and some men they follow after.
25 Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
So back to verse 17 as Paul hits on several topics in rapid fire, saying first:
1st Timothy 5:17 Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.
In chapter 3 Paul delivered a whole set of instructions on the qualifications of presbuteroi and diaconas (elders and deacons) but here he speaks more specifically about rewarding them with their share of the contributions to the church which tacitly includes the churches duty to support or sustain them in some manner.
Remember that the term “elder” (or presbyter) refers to age and is then used to denote the officers of the church who were aged and entrusted with governing the believers.
Among the Jews the elders were the ones who presided over a synagogue so here we have the same concept carrying forth in the New Testament.
This passage is one of the best supports for the church being set up and governed by elders and deacons, overseers, and apostles in that age.
What is interesting about his passage is that it describes a hierarchy, and it describes a meritorious system – which is frankly pretty surprising to me because of what Paul actually says here – so, just listen to it again as I read it with prejudice–
“Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.”
The idea of everyone equally is tossed out the window here as Paul, in terms of supporting a meritocracy, tells Timothy:
“let the elders that rule well be counted worthy of double honor!”
With double honor being worthy of receiving double of the distribution of goods donated to the faith over those who don’t rule well!
The church was then sustained communally by people under the direction of an abundance of the Holy Spirit, to give cheerfully.
This giving consisted as much of in-kind goods like food, clothing, and other materials as it did money.
Last week we know that widows indeed were to benefit personally from these donations and here Paul speaks of the Elders, who were in the employ of God in his church to receive – with those who ruled well receiving a double portion.
In theory, this is really easy to say, but in practice determining who rules well and who does not can be a very subjective experience and can lead to all sorts of interpersonal problems in the body of believers.
The way Paul writes this in that age astounds me – but it goes to show that merit and reward was part of the early apostolic church and that is was not communal, at least not entirely, as it seems to have been in its earliest stages when believers had all things in common.
But still, how on earth was Timothy to decide which elders were ruling well? The only reasonable answer had to be by wisdom and the Holy Spirit because “to rule well” can be understood from so many different perspectives, can’t it?
For instance to the populace, someone who rules well achieves certain things beneficial to them. o the overlords someone who rules well accomplishes entirely different objectives. And then in that day how were those objectives calculated? By the most conversions? Number of sermons taught? Amount of donations received? Acts of Discipline done?
The passage does show that Paul was not about a system of “religious do nothings” but expected performance out of the men put in leadership roles.
Stepping down from all this scrutiny, we could say that Timothy could reasonably see who was ruling well by the state of the flock that they were over – and I think that that was possible.
But I find this passage one of the most troubling Pauline passages in the New Testament only because of the inherent problems that go along with the advice.
Which leads us the next line where Paul says that those who rule well are to “Be counted worthy of double honor.”
It would be easier to read this as double the respect (that I can deal with) but since God is not a respecter of persons that leads to some issues as well.
In the context of other passages this appears to mean that the Elders of the church were expected to receive compensation for their efforts and that Paul is actually saying is that the high performing elders were to be counted worthy to receive double the expected amount.
Again, the results of this advice (of some being counted worthy of receiving double honor) could be unsettling which is why the Holy Spirit had to be reigning over them powerfully.
And then Paul throws in another divisive factor, saying, “especially they who labor in word and doctrine.”
In other words, there were those who labored in word and doctrine and those who labored in other aspects of the church, like administration, or counseling people, or distributing goods.
With this line Paul further divides the leaders up in terms of value (that was to be considered for double honor) and says that the double portion caveat ought to be reserved for those whose work is best in teaching/speaking.
Whether this division of labor was openly regarded as a separate and distinct class of officers we cannot tell but Paul certainly esteems them differently from each other – which again, sort of rubs against the teachings about all parts of the body being important and necessary with the unseen parts being often far more important than the observable.
To justify the elders receiving compensation at all, Paul says in verse 18:
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward.
Paul is citing Deuteronomy 25:4 here which plainly reads, “Thou shalt not muzzle the ox when he treadeth out the corn.”
The interpretation of this passage is that when an ox is laboring in the field it gets to partake of the fields bounty as a means to sustain itself.
Paul assigns this passage to men laboring in the field of the faith, justifying them receiving of the material contributions given to operate and support the faith.
That principle is understandable – but the other factors of the passage are in ways contrary to how I would think the Bride would operate.
Not saying it’s wrong, it really just surprises me. At this point Paul speaks to another situation and says at verse 19:
19 Against an elder receive not an accusation, but before two or three witnesses.
It appears that Paul is still speaking of elders here (as those assigned to lead and govern the church) and not just an older man.
And what Paul says is for Timothy to not consider an accusation (or charge of wrong-doing) seriously until it was well-founded, meaning it was supported by “two or three witnesses.”
From this we can see that Paul expected to Timothy to be faced with administrative tasks of judging situations within the faith.
From this passage many religious folks make some amazing assumptions – but that is all that they are. Bottom line, we are not sure what things looked like once Timothy had an accusation of two or three witnesses against a brother, meaning, we don’t know if he acted as judge and jury alone or if he gathered others to sit in judgment with him – we just don’t know.
All Paul describes here is that Timothy needs two or three witnesses to confirm an accusation as viable.
Then Paul adds another line which is really troubling to me as a proponent of the age of fulfillment, saying:
20 Them that sin rebuke before all, that others also may fear.
Okay – for starters – I have zero problem with this being the modus operandi of the church in the case that Jesus is coming back to take His bride who must be pure, holy, without spot and blameless – which is how she is described as needing to be by Paul in Ephesians 5.
No problem. I would submit to it and would support it whole–heartedly – if this was the case today.
In fact, I wanna know why churches today who believe Jesus is coming back in the future to take believers up before judging the world are NOT following the practices we are reading here because the fact of the matter is these things that Paul is writing are
In the Bible!
Prescribed as important to the church then by Paul.
And therefore, according to most, should be done by those who believe the Bible is word-for-word applicable to us now.
So again, what does Paul say? He says:
20 Them that sin rebuke before all, that others also may fear.
This is probably referring to the Elders called out by two or three witnesses but Paul appears to take the subject and apply it generally to everyone – at least that’s the way it reads.
So, take “them that sin,” and “rebuke before all,” contextually, before all the church or congregation, so that “others may fear.”
And we come to something that I believe is truly important in this day and age of understanding context of scripture –
We either practice what the New Testament depicts as important in the faith or we offer justifiable reasons why we do not practice what the New Testament depicts.
In other words I absolutely renounce the practice of people claiming to follow the Bible but who will omit things like 1st Timothy 5:20.
Neither you or I nor nobody else has the authority or right to say that this passage is not applicable to our time based on personal preference and culture alone.
We either follow the New Testament or we don’t. If we don’t, we better have a solid substantive reason why, supported by the text and validating our failure to comply.
Therefore, if you, or your church or your pastor or elders or deacons boards teach that Jesus is coming back to take his church/Bride – and I really mean this – you ought to belong to a church that practices what Paul taught as a means to prepare the church for his arrival. I really mean this.
And relative to this passage, that means that you, or your leaders, ought to embrace verse 20:
“Them that sin rebuke before all, that others also may fear.”
“Brother Jones, you were seen in a Mexican restaurant drunk! This is sin.”
Sister Smith, you told a lie about your husbands employment. That is sin.
Brother Michael, you did this, sister Fran, you did that!
We have all seen the movies out there that actually depict this in churches – the Crucible being a big one. But those depictions are not wrong and are in accordance with Paul’s instructions to Timothy here if we are still living in an age where Jesus is coming back. I mean, they are in the Bible for a reason, right? Inspired by God and all of that, right?
So . . . is your church practicing this? Perhaps even more important,
Can a church reasonable practice this in this day and age?
Is anyone worthy enough to condemn others by calling them out before the congregation and not be guilty of hypocrisy?
I want to do and be apart of EVERYTHING that is part of God’s plan.
And if Jesus has not come back this is part of his plan, for believers gathered together in churches lead by Apostles, Elders and Deacons, calling out sinners before the congregation to put the fear of God in the others looking on.
However, (beat) if Jesus has come back and taken his church/bride as promised (and as proven by a reasonable contextual analysis of scripture) then we have justification to see these things as obsolete, unimportant, and not applicable to the body today.
But the ONLY way to reach this conclusion is to see that the church that had to be without spot or blemish has been removed from the earth and taken to the Heavenly City as His Bride.
Paul continues now with more advice, saying to Timothy at verse 21:
21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, (that is a serious charge isn’t it? I mean Paul didn’t leave anyone out of the mix here to hold Timothy accountable) that you observe these things without preferring one before another, doing nothing by partiality.
Do not engage in bias or prejudice toward anyone with regard to these practices – if they are powerful and respected in the community and sin, bring them before the congregation and charge them. If they are your enemy, your sister, your friend, treat all the same in the things I have just laid out for you.
He goes on with more perhaps connected advice – but not necessarily and says
22 Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.
Some bible commentators believe this means do not impetuously lay hand on those who are sick to heal them but I tend to see it as a command to be cautious on who Timothy sets apart to do special work in the faith.
We cannot prove either view. And since that is the case, we will teach that Paul is telling him to not lay his hands impetuously on anyone for any reason.
Don’t be hasty. Do things decently and in order. Let God guide your actions.
What we can say, however, is that Paul saw Timothy as having the right and authority to lay his hands on others to do things in God’s name, whether it was to heal or to set apart for a specific cause in the church. He adds:
“Neither be partakers of other men’s sins.”
Many people connect this advice to the former of not laying hands suddenly on others, meaning that Timothy was not to become a participant in the sins of another by introducing him to the sacred office; that he was not to invest someone with a holy call who was wicked or heretical and the assumption is that this would sanction his wickedness and errors, causing him to partake in the sins of the set one apart.
I am not of this view completely but see it in connection with Timothy remaining separate from the ways and sins of others.
I think that he is meaning this because he adds, “keep thyself pure.”
Then talk about biblical literalisms or not, verse 23:
23 Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.
The RSV versions translates this passage in the following way:
(RSV) No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.
And it is needless to mention the passage has been interpreted and discussed in a number of different ways.
Obviously, this was a personal instruction to Timothy specifically from Paul who knew him and his situation.
Start – and end, there.
The advice, as written in the King James is not to stop drinking water all together but to stop drinking water only.
Timothy obviously had some health issues and this was Paul’s recommendation to him to aid in his recovery or healing.
Was this inspired? Perhaps? Was it Paul just giving him his best medical advice? Maybe. And then he adds
24 Some men’s sins are open beforehand, going before to judgment; and some men they follow after.
This appears to be a parenthetical reference and speaks to the qualifications of those whom Timothy might set apart for service in the faith though it could be a general observation on Paul’s part.
Whether specific to Timothy “laying hands on certain men” or if it is a general observation of Paul’s, the meaning seems to be that the character of some men was manifest and without disguise. It would be evident to all what that character was, and there could be no danger of mistake respecting it. In other words, their character would be well understood and they could be judged or assessed by it before the coming day of judgment.
But, Paul adds, some men’s character follows (or will be revealed) after judgment. Meaning, while they are on earth, they hide their character well, but when Judgement comes all will be exposed.
At verse 25 he moves on to talking about the good works of men and says something similar:
25 Likewise also (meaning relative to the character of some) the good works of some are manifest beforehand; and they that are otherwise cannot be hid.
So, when we look at some their good works are obvious and cannot be hid. This was the advice Jesus gave to his apostles in the Gospels telling them to let their light so shine before men that they may see their good works and glorify God who is in heaven.
But Paul suggests indirectly that while this is certainly the case, others do good works and those will be revealed at the judgment.
This brings us to the last chapter of 1st Timothy which up until the end of the chapter is a continuation of boxes Paul appears to want to check so as to properly instruct the young man.
So, let’s read these passages then see how far we can get in discussing them. Verse 1
1 Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed.
2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
3 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
6 But godliness with contentment is great gain.
7 For we brought nothing into this world, and it is certain we can carry nothing out.
8 And having food and raiment let us be therewith content.
9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;
16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.
17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
18 That they do good, that they be rich in good works, ready to distribute, willing to communicate;
19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
20 O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
21 Which some professing have erred concerning the faith. Grace be with thee. Amen. <
Okay back to verse 1 of our last chapter in this first letter to Timothy:
1 Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed.
Let as many servants is a word that means slave, or, “Those slaves under the yoke.”
If slavery was part of the economy of Ephesus, then this is probably referring to them and not just servants of other kinds of masters. Because Paul adds, “under the yoke,” it undoubtably speaks to actual slaves and Paul is telling those who were believers how to be, saying:
to “count their own masters worthy of all honor.”
In this place it seems Paul is speaking of masters who were probably not believers but as stated, slaves who were.
And the overall advice is for the Christian slave to illustrate Christian principles of love toward their Master so as to present a right example to those observing them – Master included.
Paul is telling them directly not to be complaining and grumbling but to serve under that yoke evidencing patience and respect for the master.
The reason he gives for this advice is, “that the name of God and his doctrine be not blasphemed.”
Of course, this falls in line directly with suffering for Christ, turning the other cheek, returning good for evil, and being patient in all things as a means to show forth a good example of a Christian to the world.
This was really important, especially in that day and age, as a means to keep external pressures off the church for believers to truly live and represent good form to all non-believers – as everyone was being judged by their behaviors and attitudes then.
Paul then speaks to those slaves who have believing masters, saying:
2 And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.
It is clear from this, that Paul believed it possible that a person could become or convert to Christianity while owning slaves.
But the fact of the matter is there is no indication that a person could be a Christian and not obtain slaves after the fact either. We see no instructions to this.
And this bring us to a difficult reality which is really, really, really hard to understand, especially when we consider that Paul is constantly calling for believers to be pure, and without spot in that day and age –
There were some practices in that day that were not addressed as anathema for believers to engage in. And two of those practices (known here in American as the twin relics of barbarism) were polygamy and slavery.
I rationalize this by saying that it would have caused too much disruption to draw a hard line in the sand on these practices and so neither the apostles nor the Lord appear to have done it.
Paul does address leaders in the local churches as being “the husbands of one wife,” but we have no direction on slave owners freeing their slaves because of the faith – hard as that is to accept or believe.
This is not to endorse slavery of any kind as acceptable. But it is to admit the New Testament reality.
I suggest that the Holy Spirit in the heart of a believer would never allow them to procure slaves today. And that is why the body is in the hands of the Holy Spirit today and not the written word first and foremost. Slavery is a perfect example of why the Spirit is primary in the faith today and not the Letter.
Some commentars will say things like, “No Christian in that day would have kept slaves for very long once coming to faith,” but to that I would say:
We have no written message supporting that view, and two, there were plenty of Christian slave owners in the States during the time that slavery was accepted who were professed believers! In fact, many of them used the Bible to justify the slavery they practiced!
So let’s be real and honest here. For the sake of peace and good reputation among others in THAT world, Paul tells slaves to honor both unbelieving AND believing Masters – right here in the New Testament.
In fact, he tells them to “not despise” them and his justification for this is “because they are brothers!” This, of course, and in the context of the rest of scripture, describes all believers being of one blood (Acts 17:26) and equal in the sight of God, with no differences between male and female or bond and free.
So, there were stipulations on believers on how they were to see and relate to others. Never the less, the institution of slavery was not itself disturbed by apostolic demand in the New Testament. Paul adds and concludes our study for today with
“but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.”
So, there we go. Let’s stop here
Questions/Comments/Insights
