1 TIMOTHY 5 - HOW TO TREAT PEOPLE IN THE CHURCH

A. A summary of how to treat all people in the church.  

1. (1 Tim. 5:1) How to treat the men in the church.  

1 Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, 

 

a. Do not rebuke and older man: Paul directed Timothy that oldermen are generally not to be rebuked. A young pastor such as Timothy must shepherd them faithfully, but with due respect for the years and presumed wisdom of the older men.

           i. Any godly person will show a deference to those who are aged. You shall rise before the gray headed and honor the presence of an old man, and fear your God: I am the LORD(Leviticus 19:32). The silver-haired head is a crown of glory, if it is found in the way of righteousness (Proverbs 16:31).

b. Do not rebuke: The ancient Greek verb for rebukeis not the normal word for "rebuke" in the New Testament. This is the only place this word is used, and it means literally "to strike at." Timothy was told to not attack older men with words, but to treat them with respect - as he would treat the younger men with respect as brothers.

1. The command was not that Timothy must never rebuke older men, but that he was not to strike at people with an overly harsh rebuke.
2.  Apart from this particularly severe word, in general rebukeis an important duty of a pastor. It is the simple, clear, presentation that someone is wrong, either in their conduct or thinking. Its main goal is not encouragement as much as to clearly confront someone with their wrong behavior or thinking. In another letter to a pastor, Paul made the importance of rebuking clear: Rebuke with all authority. Let no one despise you (Titus 2:15).
3.  In 1 Timothy 5:20 - this very chapter - Timothy was told there are times are when not only an elder should be rebuked, but times when he should be rebuked publicly. Therefore, in this verse Timothy was not told to never rebuke, rather he was told to never rebuke in a harsh, attacking manner.
4. The problem is that many people amass all their defensive ability at a rebuke - if not at the time, then later, after having time to think and listen to their pride. Some become experts at criticizing the one who brought the rebuke, and consider their hurt feelings more important than the truth of the rebuke.
5. No one likes to be rebuked; but the wise person uses the rebuke as a valuable means to growth. Spurgeon said, "A sensible friend who will unsparingly criticize you from week to week will be a far greater blessing to you than a thousand undiscriminating admirers if you have sense enough to bear his treatment, and grace enough to be thankful for it" (Lectures to My Students).

c. But exhort him as a father: Exhortation is encouragement to do what needs to be done. It has the manner of an encouraging coach or trainer, helping the athlete to achieve their best.

d. Younger men: These were to be treated as brothers; that is, as partners and friends in the work of the gospel, but without the same deference due to older men.

2. (1 Tim 1:2) How to treat women in the church.  

2 the older women as mothers, and the younger women as sisters, in all purity.

a. Older women: These were to be treated as mothers, with the respect and honor due their age. A young pastor must accept - and appreciate - some amount of mothering from some of the older womenin the church, and it is proper to give them honor as such.

b. The younger: These younger women were to be treatedas sisters; Timothy, as any godly man, was to always make certain his conduct towards younger women was always pure and above reproach. A godly man is not flirtatious or provocative and does not use double entendre' (witty words that can be taken in a flirtatious or provocative way).

B. How to treat widows and those in need.  

1. (1 Tim. 5:3) The general principle: help the needy who are truly in need.  

3 Honor widows who are widows indeed;

a. Honor widows: In the days the New Testament was written, there was no social assistance system from the government. In that day there was one especially vulnerable class: elderly widows, who were usually without support from husbands or grown children, and without means to adequately support themselves. These are those who are reallywidows.

1. "One meaning of the word to honour, is support, sustain; and here it is most obviously to be taken in this sense." (Clarke)
2. The principles revealed here are extremely relevant today, when many look to the local congregation as a place where the poor and needy should be able to come for financial help.

    iii. Most any pastor can give you many stories about strangers who contact the church and ask for some kind of assistance - and pastors can tell you how hard it is to deal with such situations with love, but without being taken advantage of. The writer has had several experiences with the kind of men who call from a hotel with the big, sad story, pleading for money in the name of Christian love. Upon arrival, the room was usually a mess, the television turned to filth, and evidence of phone calls to churches called all around town, looking for pastors to tell the sad story. When asked to describe his favorite Bible verse, almost always the man would be confused and unable to answer. Upon many other occasions when helping those who are in need, the needy were asked to have their home church pastor call with a word of thanks - and it never happened.

b. Who are widows indeed: Those who were really widowswere to receive honor - which in this context means financial support yet given in a dignified and honorable way.

2. (1 Tim. 5:4-6) How to tell those who are really widows.  

4 but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. 5 Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in en- treaties and prayers night and day. 6 But she who gives herself to wanton pleasure is dead even while she lives. 

a. they must first learn to practice piety in regard to their own family and to make some return to their parents: Those who should be legitimately helped by the church should not have family who can assist them. If they do have family to assist them, it is the responsibility of the family to do it.

1. This passage describes a "real" widow as one who is left alone; she has no one else to support her. "This shows that widows indeedare those that have neither children nor nephews, no relatives that either will or can help them, or no near relatives alive" (Clarke).
2. Let them first learn to show piety at home and to repay their parents reminds us of the ongoing responsibility adult children have towards their parents and grandparents.

    iii. "The Christian who falls below the best heathen standard of family affection is the more blameworthy, since he has, what the heathen has not, the supreme example of love in Jesus Christ."

b. Trusts in God and continues in supplications and prayers night and day: Those who should be legitimately helped by the church should serve the church in some way. In this case, the widows would be given the job of praying for the church.

c. But she who lives in pleasure: Those who should be legitimately helped by the church must have godly lives. It is appropriate to say, "You're not living a godly life, so you won't receive financial assistance from the church."

1. "It does not indicate grossly criminal pleasures; but simply means one who indulges herself in good eating and drinking, pampering her body at the expense of her mind." (Clarke)
2. Is dead while she lives: The life lived for mere pleasure and ease is no life at all. It is a living death, whether lived by a young widow or anyone else.
3. Many who come to the church for assistance are in need because they have lived their lives for the pleasures of alcohol, drugs, or whatever; now they are in need and they want the church to help. It's legitimate to say, "No; you have lived in pleasure and now suffer the consequences. The resources of this congregation are not for your help in this case."

3. (1 Tim. 5:7-8) Where provision should come from.  

7 Prescribe these things as well, so that they may be above reproach. 8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

1. Prescribe [command] these things as well: A good pastor will teach these things, so all will know what God expects of them.
2. If anyone does not provide for his own: God's normal way of providing for the needy is not through the local congregation, but through our own hard work.
3. He has denied the faith and is worse than an unbeliever: In the strongest terms, Paul emphasized the responsibility of a man to provide for his family - to do all he could to support them.

1. This is the minimumrequired of a Christian man; if he does not do even this, his conduct is worse than an unbeliever's.
2. "We may add that Jesus Himself gave an example of providing for one's own, when He provided a home for His mother with the beloved disciple." (White)
3. This is why when someone is out of work, we can pray with such confidence, knowing it is God's will for them to provide for the needs of their family through work.

C. How to treat elders.  

1. (1 Tim. 5:17-18) Elders are to be honored according to principles from Scripture.

17 The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18 For the Scripture says, "You shall not muzzle the ox while he is threshing," and "The laborer is worthy of his wages."

1. Elders: The word here is to be understood in a broad sense of those in leadership. The focus is on elders who ruleand elders who teach (labor in the word and doctrine). Not necessarily will every elder who rules will also be an elder who teaches.
2. be considered worthy of double honor: If an elder (such as a pastor) does rule welland does especially those who work hard at preaching and teaching (clearly speaking of hard work), that one is worthy of double honor.

1. In this context, double honormeans financial support. Paul already stated that certain widows were worthy of honor (1 Tim. 5:1), speaking of financial support. Now he added, let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. Some think the church should not support pastors and staff, and that the paid ministry is an abomination - they say that the church instead should be using the money to support the needy. This is an attractive way of thinking; but it isn't Biblical. If the needy (that is, the truly needy) are worthy of honor, then those who properly rule and teach in the church are worthy of double honor.
2. "Almost every critic of note allows that timeehere signifies reward, stipend, wages. Let him have a double or a larger salary who rules well." (Clarke)
3. White paraphrased Paul's idea: "What I have been saying about the support of widows reminds me of another question of Church finance: they payment of presbyters. Equity and scriptural principles suggest that they should be remunerated in proportion to their usefulness."

c. For the Scripture says: The principle that those who serve God's people should be paid (when possible, of course) is supported by the passages of Scripturequoted by Paul: Deut. 25:4 and Luke 10:7.

  i. Paul explained in 1 Cor. 9:11that if one sows spiritual things (such as labor in the word and doctrine), it is entirely appropriate for them to reap material things among those who they do the spiritual work. In Gal. 6:6 Paul wrote, let him who is taught the word share in all good things with him who teaches. In Phil. 4:17 Paul said that such giving abounds to the account of the giver, sharing in the reward of the spiritual ministry supported.

   ii. It is also significant that Paul quoted Luke and called it Scripture, just as much as the passage from the Hebrew Scriptures that he referenced.

2. (1 Tim. 5:19-20) How to treat a leader accused of sin.  

19 Do not receive an accusation against an elder except on the basis of two or three witnesses. 20 Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning.

a. Do not receive: In these verses, Paul hit the balance between believing and acting on every bit of gossip that comes along about a leader in the church, and ignoring serious sin in a leader's life. Either extreme is wrong.

1. "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." (Barclay)
2. "The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons." (Clarke)

b. Do not receive an accusation against an elder except on the basis of two or three witnesses: Any accusation against a leader should not be automatically received. The accusation should be carefully verified by two or three witnesses- not just two or three others who also heard the gossip. Timothy should not receive or promote unsubstantiated accusations about church leaders.

1. In his commentary on 1 Timothy, John Calvin explained some reasons why people are so quick to receive an accusation against a pastor when perhaps they should not: "The more sincerely any pastor strives to further Christ's kingdom, the more he is loaded with spite, the more fierce do the attacks upon him become. And not only so, but as soon as any charge is made against ministers of the Word, it is believed as surely and firmly as if it had been already proved. This happens not only because a higher standard of integrity is required from them, but because Satan makes most people, in fact nearly everyone, over credulous so that without investigation, they eagerly condemn their pastors whose good name they ought to be defending."
2. Calvin pointed out there is a spiritual attack in all of this: "It is indeed a trick of Satan to estrange men from their ministers so as gradually to bring their teaching into contempt. In this way not only is wrong done to innocent people whose reputation is undeservedly injured, but the authority of God's holy teaching is diminished."

There is an old story about a pastor who was trying to defend himself against criticism. He said, "There's a story going about that I told my wife not to go to a certain church that has wild meetings. They say my wife went anyway, and I dragged her out of the church by her hair, and I hurt her so badly she had to go to the hospital. Let me respond to these accusations. First of all, I never told her to stay away from that church. Second, I didn't drag her out by her hair. Third, she never had to go to the hospital. Lastly, I've never been married so I don't have a wife."

   iv. Spurgeon advised in Lectures to My Studentsthat when people come to a pastor with gossip, he should say, "Well, all this is very important, and I need to give it my full attention - but my memory isn't so good and I have a lot to think about. Can you write it all down for me?" Spurgeon says this will take care of it, because they won't want to write down their gossip.

c. Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning: However, if leaders are in sin, it must be addressed forthrightly - with public rebuke, to promote a fear of sin among the leadership and the entire church.

1. Many congregations have had great trouble because sin in the leadership was not forthrightly dealt with. It's important that everyone understand that leadership in the church does not shield one from accountability; it makes one even more accountable.
2. According to John Calvin, in the Middle Ages the church protected its corrupt bishops against accusation by demanding that 72 witnesses be brought forth to confirm any accusation against a bishop. This is an extreme example of corrupt leaders protecting other corrupt leaders.

 

 

 

 

WORD AND PHRASE STUDY - UTLEY - BIBLE.ORG

NASB (UPDATED) TEXT: 5:1-2

1Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, 2the older women as mothers, and the younger women as sisters, in all purity.

5:1 "Do not sharply rebuke" This is an aorist active subjunctive with the negative particle, which usually means do not start an act. This is a strong Greek term (used only here), which literally means "to strike blows" (cf. 3:13). Christians must act differently, they must always act in love with a view toward reconciliation. This advice may reflect the OT admonition to honor the aged in Lev. 19:32.

▣ "an older man" This is literally the term "elder" (presbuteros). There are two senses in which this term is used in this context:

1. for an older man (v. 1)
2. for a leadership position in the local house churches (v. 17 cf. I Pet. 5:1,5)

▣ "but rather appeal to him as a father" This is a present active imperative. Paul's emphasis is for Timothy to treat the members of the house churches as his closest family members (cf. Mark 3:31-35). The honor and respect due "fathers and mothers" may reflect the Ten Commandments (cf. v. 4).

5:2 "younger women as sisters, in all purity" Because of (1) Timothy's age and (2) the sexual exploitation of the false teachers (cf. 2 Tim. 3:6), Paul was especially careful to denote purity in relation to the young women.

NASB (UPDATED) TEXT: 5:3-8

  3Honor widows who are widows indeed; 4but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. 5Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. 6But she who gives herself to wanton pleasure is dead even while she lives. 7Prescribe these things as well, so that they may be above reproach. 8But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

5:3 "Honor widows" The term "honor" in vv. 3 and 17 may denote a salary or a stipend the church gave

1. to needy widows (cf. vv. 3-8)
2. to special women helpers (cf. vv. 9-16)
3. to the elders (cf. vv. 17-22)

It seems that the church, following the OT and synagogue (cf. Deut. 24:17-22; Exod. 22:22-24; Isa. 1:17; Acts 6:1ff; 9:39,41), cared for widows. It was Paul's concern that those the church helped were really in need or had no family of their own to help them (cf. vv. 4,16). The false teachers exploited widows (cf. vv. 6,15). Paul admonishes the church to help true widows.

5:4:  "but if any widow has children or grandchildren.  "if" This is a first class conditional sentence (as is v. 8). There were widows who were being neglected by their own families (cf. vv. 8,16).

▣ "for this is acceptable in the sight of God" This probably refers to the Ten Commandments about honoring father and mother (cf. Exod. 20:12), in this case a widowed mother. In the OT God defends the weak, socially disenfranchised, and powerless. The cry to defend "the widow, the orphan, and the alien" becomes as characteristic here as the Deuteronomic phrase (repeated in Jeremiah).

Believers show their love and respect for YHWH by honoring His word and will for maintaining strong family ties and responsibilities.

5:5 "Now she who is a widow indeed and who has been left alone" This is the same rare grammatical construction as 4:3 (i.e., an adjective and a participle, cf. Titus 1:15). One wonders if this was a literary marker of a scribe who Paul used in the Pastoral Letters. Paul gives specific guidelines for his day on the qualification for receiving help from the church (but not on the "list" of v. 9):

1. perfect tense - has and continues to live alone
2. perfect tense - has been and continues to be a godly woman
3. perfect tense - continues to flee earthly pleasures by means of continual prayer

Anna (Luke 2:37) and Dorcas (Acts 9:36) (although not said to be a widow), would fit these qualifications.

5:6:  But she who gives herself to wanton pleasure is dead even while she lives.  Because of the cultural situation this may refer to:  (1) widows turning to prostitution as a means of making a living; and/or (2) the sexual exploitation by the false teachers (cf. 2 Tim. 3:5-7)

▣ "is dead even while she lives" This refers to a state of spiritual death (perfect active indicative). This verse is describing widows in the house churches of Ephesus! The false teachers had brought about not only their own "deaths," but now they are spiritually responsible for the "deaths" of others.

5:7: "Prescribe these things as well":  This term refers to "strict military commands" (cf. 1:3,18; 4:11). These were not suggestions! These were not items of personal preference.

▣ "so that they may be above reproach" The "they" seems to refer to the relatives of widows with living families. This was and is an appropriate calling for all believers. Whoever fails to provide for his own relatives, especially his immediate family, has disowned the faith and in the eyes of the community is worse than an unbeliever (vv. 7,8). This reflects Jesus' teachings in Mark 7:9-13. This seems to relate to the continual emphasis on giving no handle for criticism, both to believers and unbelievers (cf. 3:2,7,10; 5:7; 6:14). Christians must always live so as to attract others to faith in Christ. The positive side of this is seen in verse 4, while this is the negative. See SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS at 3:12.

5:8:  "But if anyone does not provide for his own, and especially for those of his household": "if" This is a first class conditional sentence meaning some believers have neglected their families (cf. v. 4,16)

▣ "denied the faith and is worse than an unbeliever" I believe this refers to the person's witness in the community (cf. v. 7; 3:4-5), not to their salvation. Even unbelievers help their own families. However, there are other texts which use this same term "deny" and imply a total rejection of God (cf. 2 Tim. 2:12; Titus 1:16; II Pet. 2:1; Jude 4). In context this may somehow be related to the actions or teachings of the false teachers "who fell away from the faith" (i.e., apostacy) (cf. 1:19-20; 4:1-2; 6:9-10,20-21) or their followers (cf. vv. 6,15).

NASB (UPDATED) TEXT: 5: 17-22

 17The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18For the Scripture says, "You shall not muzzle the ox while he is threshing," and "The laborer is worthy of his wages." 19Do not receive an accusation against an elder except on the basis of two or three witnesses. 20Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. 21I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. 22Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin.

5:17 "elders" The term "elder" (presbuteros) was an OT designation of leadership, while the term "overseer" (episkopos, cf. 3:1) was a Greek city-state designation of leadership. These two terms are used synonymously in the NT (cf. Acts 20:17, 28 and I Pet. 5:1-2, where elder is used of pastors and also Titus 1:5,7, where elder and overseer are used of the same leader).

The plural here and in Acts 20:17 and Titus 1:5 could possibly point toward house churches. The early church did not have separate buildings until the third century. No one home was large enough to accommodate all the believers, therefore, different Christian homes around the larger cities opened their doors for the regular meetings of the Christian community. This approach also protected the church from being arrested all at once.

Exactly how the leadership of a city with several house churches was organized is unclear. As the church grew, organization was needed. The form of that organization is not as crucial as the godliness of the leaders.

▣ "worthy of double honor" This is a present passive imperative. It can refer to salary (cf. Gal. 6:6) or to esteem (cf. I Thess. 5:12-13). The following context of v. 18 suggests salary.

▣ "especially those who work hard at preaching and teaching" Elders are always mentioned in the plural in the NT, which seems to imply several local house churches in the larger cities like Ephesus (cf. Acts 20:17ff). Pastors were to be able to teach as well as preach (cf. 3:2; 2 Tim. 2:24; Eph. 4:11).

Some leaders have one spiritual gift and others another. Leaders must focus on their giftedness and allow other gifted Christians to pick up the slack. Some believers are wonderfully gifted for leadership, often in several ways. Those who function in several areas need to be rewarded for their efforts and protected by the church in their areas of ineffectiveness. We as the body of Christ rejoice in the giftedness of our members, but we also need to remember that we desperately need one another (cf. I Cor. 12:7)!

5:18 "For the Scripture says" This is a quote from Deut. 25:4. It is also quoted in I Cor. 9:6-7,14. The uniqueness of v. 18 is that the OT is quoted on the same standing as a NT quote that we find codified in Luke 10:7 ("the laborer is worthy of his wages"). This shows Paul's view not only of the inspiration of the OT, but of the equality of the emerging NT (also note how Peter does this same thing to Paul's writings, cf. II Pet. 3:15-16).

Paul's affirming the concept of a paid leadership is very interesting.

1. Following his Jewish heritage, he did not usually take money from those he taught (Philippi and Thessalonika were the exceptions).
2. This very issue had been used by false teachers to attack Paul (as in Corinth cf. II Cor. 11:7-9; 12:13).
3. There is probably some connection with this brief statement and the teaching of the false teachers, but exactly what is not stated.

5:19 "Do not receive an accusation against an elder except on the basis of two or three witnesses" This is a present middle imperative with the negative particle, which usually means "stop an act in process." This reflects the turmoil and accusations caused by the false teachers.

The concept itself is from the writings of Moses (cf. Num. 35:30; Deut. 17:6; 19:15).

5:20 "those who continue in sin" Notice the present active participle. In context this refers to leaders who continue to sin (cf. I Cor. 3:10-15). This is not necessarily a one-time act. Paul addresses the proper procedures for dealing with sinning believers in Rom. 16:17-18; I Cor. 5; Gal. 6:1-5; I Thess. 5:14; II Thess. 3:6-15; 1 Tim. 1:20; 5:19-20; and Titus 3:10-11.

▣ "rebuke in the presence of all, so that the rest also will be fearful of sinning" This seems to speak of public (i.e., before the other elders or before the entire church) disciplinary actions (cf. Gal. 2:14; James 5:16) which some elders took against others who had

1. overstepped their authority
2. promoted false teaching
3. engaged in other inappropriate actions

"Rebuke" is a common term in the Pastoral Letters (cf. 2 Tim. 4:2; Titus 1:9,13; 2:15). 

The "rest" may refer to:  (1) the other house churches, (2) the other local elders, or (3) other believers.

5:21 "I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels" This strong oath is found several times in the Pastoral Letters (cf. 5:21; 6:13; 2 Tim. 4:1; and in a related sense in 2 Tim. 2:14). Paul was serious about the authority and origin of his teachings.

▣ "His chosen angels" It is somewhat surprising that "chosen angels" are mentioned instead of the Holy Spirit. This is used in the sense of:  (1) those who minister to God's chosen people and who are present with them (cf. Ps. 138:1; I Cor. 4:9; Matt. 18:10; Luke 9:26; and Heb. 1:14) or (2) those special angels near God's throne who are uniquely associated with His presence (in rabbinical literature, the seven angels of the presence), but note This phrase is in direct contrast to Satan (cf. v. 15).

▣ "to maintain these principles without bias, doing nothing in a spirit of partiality" Timothy is to have no favorites nor hold any grudges! The term "maintain" is the Greek word for "guard." As God guards us (cf. II Thess. 3:2; Jude v. 24) and our inheritance (cf. I Pet. 1:4-5), we are to guard His truth! We must also guard ourselves against false teaching (cf. II Tim. 4:15; II Pet. 3:17; I John 5:21).

Notice the covenant reciprocity: God keeps/guards us; believers must keep/guard His truth and themselves! It is possible that this charge to Timothy is related to the favoritism and partiality shown by the false teachers claiming to be an elite group or to have special knowledge or special freedoms.