Timothy I - Expositional Study
REWARDS AND REBUKES

Scripture Reading: 1 Timothy 5:17-25 (KJV)

Introduction
The word for "elders" is the same as that in verse 1, but consideration of the contexts, which is always a matter of prime importance in the elucidation and exposition of Scripture, suggests that in the earlier passage it means elders in age, while here it is elders in position. In fact, it appears that Paul is giving guidance to Timothy concerning choosing and appointing the elders, overseers, shepherds, bishops, pastors – all names referring to the special Christian men charged with leadership in a local congregation of the church of our Lord. This is a matter of utmost and vital importance. The spiritual quality of a local congregation will largely, though not always, not entirely depend on the character of the elders of the flock. On the subject of those who occupy this strategic position, Paul here puts before Timothy and us some matters both in general and in particular.

First, Paul deals with the reward of faithful leaders. While Paul has more to say on this in verses 17-18, he begins by considering the estimate of their worth – "let the elders that rule well be counted worthy". Regarding a leader in the church of our Lord, it is difficult to judge his motives, inner secrets, feelings, heart, inward desires, or thoughts. However, worthiness and unworthiness can often be determined. Does he "rule well"? – A matter of outward observation. Is he firm in decisions? – Yet kind in manner. Is he a comfort to older Christians? – While proving an inspiration to the young. Is he faithful concerning sin? – While tactful toward sinners. Is he keen to win the lost? – While careful to build up those within. Is he thoroughly spiritual? – While at the same time entirely practical. Is he a good teacher? – While being a godly man.

Is it enough for leaders to pass these judgments of men? In other words, if they fail man's judgment, is that final? No, for they must first satisfy the examination of God. To be "counted worthy" by God the righteous Judge is, of course, the main test. We cannot rely on the judgments of man, because often his accounting is reversed. How often do we see good men accounted failures, while men of little account are held in high regard? "Men heed thee, love thee, praise thee not, The Master praises – what are men?

Many men covet a "B.A.", but wise is the man who longs for and works for the Master's "W.D." – "Well done..." (Matt. 25:23). It is good to earn the applause of earth; but how much more worthwhile to be approved by God. This is "honor" indeed. It is good to be popular among men; but what matters most is to be "counted worthy" by God.

Second, testing of the worth in leaders is twofold: (a) in the matter of administration, do they "rule well"; do they have strength of personality (commanding respect and obedience); do they possess a business-like capacity (ensuring order and success)? We can imagine that in the early days of the church, leaders with considerable practical insight were required. Recall how necessary it became to appoint "honest" men, "whom we may appoint over this business" (Acts 6:3), to look after "this business" of the widows "neglected in the daily ministration" (Acts 6:1). Practical problems were constantly arising in the early church; problems which could only be properly handled by men with honest and sound judgments and a keen business sense. (b) Regarding edification, does the leader "labour in the word and doctrine" – an elder's chief function. The measure of his attainment in this sphere will be decisive regarding his worthiness. Some elders (preachers, too) make little effort in their teaching, often coming to a Bible class or the pulpit unprepared, their lesson(s) bearing little or no evidence of sacrifice. But, the elders under review in our passage are "they who labour" at their teaching. Teaching and/or preaching along with proclamation of the "word" and "doctrine" is hard but joyous work. Laying the foundation and building up the super-structure are the major responsibilities of those seeking to edify the church of our Lord. By these, as well as administration, a leader can be assessed.

Third, we consider the reward of a leaders worth, "worthy of double honor" (v. 17); "worthy of his reward" (v. 18) – material recompense seems to be referred to here. Worthy elders are entitled to honorable support, i.e., a sufficient honorarium paid by the local congregation. "Double", mentioned in 1 Timothy 5:17, does not mean twice as much as was given to those mentioned in the previous verse. It simply means "ample". This seems justified by two other Scriptures: first, "Thou shalt not muzzle the ox that treadeth [while he treadeth] out the corn" (Deut. 25:4); animals labor for man's food and fed as they go along. Is this the point of "twelve baskets" (John 6:13) – after the twelve took care of others, they were fed from the baskets; twelve baskets, one apiece. The second Scripture says, "The labourer is worthy of his hire [or reward]" (Luke 10:7). Yes, there can be material remuneration for worthy leaders in the church of our Lord. But what of spiritual recompense? – How eternally rewarding an elder's (any leader's) life can be.

Our attention is now turned to a sad part of our passage – the rebuke of unworthy leaders.

Three things need our serious consideration:
First, the possibility envisaged – "them that sin". But these are "elders". True, but even in the best the old root of sin remains to the end. Read Galatians 5:17 or consider your heart's experience and you become aware of this fact. This being the case, it is not outside dark possibility that even the best among us, both spiritual and worldly, can sink to the worst. Seeing manacled prisoners being led away, someone said what all of us could say, "There but for the grace of God, go I".

There never comes a time when any man can afford to cease being watchful, or to bypass the boundless stores of grace. But, concerning an unworthy elder's sin, Timothy is to be on his guard against believing the matter too readily. The Old Law was careful to lay it down (Deut. 14:15) that two or three witnesses were required to establish the truth of any such matter; and so Paul says, "receive not an accusation but before two or three witnesses". On the subject of a brother's trespass, the Lord gave the same instruction in Matthew 18:16. In Matthew 26:59-60, the Lord's enemies tried hard to get two witnesses to agree on one point on which His supposed guilt could be established, and only after much effort found two who falsely testified to something He never said. This, then, was a safeguard in the disciplinary measures to be instituted against a guilty elder.

Second, the publicity enjoined – "them that sin rebuke before all, that others also may fear".  The present tense, "them that sin", implies that the case is one of habitual falling. Perhaps one sad sin may be dealt with and hushed up; but when a man continually yields to sin, he has forfeited the right to a kind secrecy. Actually, as long as he thinks no one will know, he is encouraged to continue in his wrongful actions. Moreover, he must now be used as a warning to others who might be tempted to think lightly of sin, who themselves may fall into it. This publicity may be a painful proceeding, but if its effect is to edify and pull others up, it will prove salutary in the end. We have a striking example of such publicity: Achan's transgression was dragged out into the light, and along with his family he was punished in the eyes of all (Josh. 7:16ff). Also, how startling was the open treatment of Ananias and Sapphira, and "great fear came upon all the church" (Acts 5:2). A worthy leader is an example to the flock, while an unworthy is a warning to all.

Third, it is important to consider the partiality eschewed – "observe these things without preferring one before another, doing nothing by partiality". Such cases are to be judged as in the sight of God, Christ, and the holy angels, who, if they rejoice at the conversion of sinners, must weep at the sins of saints; and there must be nothing but exact rectitude in awarding praise or blame. This trial of Father, Son, and angels is also found in Luke 9:26. In 1 Timothy 5:21, the words translated "preferring" and "partiality" are interesting – both imply prejudice: the first, prejudice against the accused; the other, prejudice in favor of the accused. Both need to be put aside, letting the judgment be entirely unbiased." Facing all facts, making all allowance coming to free conclusions, awarding just penalties, whoever or whatever the accused may be. Ugly rumors will sometimes, unwarranted, gather around a well-known name. Satan often seeks to weave a web of suspicion around any spiritual leader. Let those who investigate also be on guard, lest grave injustice be done. Occasionally rumors are well-founded; still, without fear or favor, justice must be done. No matter whose name is tarnished, God's Name must be honored.

So, against the background of rewards and rebukes, we now consider the third important consideration – the responsibility of choosing leaders. Paul deals with this vital problem in verses 22-25. We may take it for granted that Timothy was grateful for the guidance offered him. This is a difficult passage; but we must see what we can get out of it trying not to put our own predetermined ideas into it, but trying to understand God's thoughts. Paul has been warning against prejudice and partiality, now it is precipitancy – "Lay hands suddenly on no man". The context of 1 Timothy 5:22-25 suggests that many of the older commentators were right in regarding it as referring to the appointment of elders. And, "suddenly" might better be rendered as "hastily". Suppose the early church ignored this caution and without due enquiry and testing, an elder turned out to be unsatisfactory – positively sinful. Then, in a very real sense, Timothy, as well as other members of the local congregation, would be "partaker of [his] sins". By being in a hurry to appoint such a one as an elder of the church, they are, to that degree and in a certain measure, linked with the offender; responsible for the wrong-doing that ensues. Paul now says, "keep thyself pure" or free from that unfortunate situation. This, perhaps, is the meaning of the sentence in this context, rather than the more specific moral significance that from time to time we have generally accorded it – sexual cleanness is enjoined elsewhere in the New Testament.

Then comes curious advice to Timothy about refraining from total abstinence – curious in its occurrence here. What does it have to do with the context? Some have questioned its presence at this particular place and context. "Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities". He is no longer to be only a drinker of water. He was to try wine medically, "for thy stomach's sake"; not a lot, but "a little". The Bible offers many warnings about strong drink; but Paul's suggestion here seems to be only a dietetic prescription for a weak digestion.

Regarding the point of why this verse is located here, many ideas have been put forward. But we find ourselves wondering whether there is any need to link it with the context at all. We often forget that these Epistles were not ordered discourses, every part in its proper sequence, but letters written, as we do, in a more loosely knit fashion. Perhaps, the last word of the previous verse reminded Paul that Timothy's physical constitution was not one of strength and quality, and so, lest he should forget, while it was on his mind he put in this sentence before resuming his thread in the verses following. Maybe the sentence was a parenthetical remark by Paul.

Conclusion
The closing verses of the chapter are now before us. They are difficult, almost cryptic, as they stand. But, perhaps a kind of paraphrase might bring out the meaning behind the words, if not the actual words themselves. Perhaps the main drift of these verses is to demonstrate that, in exercising the strategic duty of choosing men for key positions in local churches of our Lord, appearances, good or bad, are apt to be misleading. We now close our consideration of this important chapter by quoting Dr. William Harrison on this subject, "On rare occasions, some men, being considered for appointment as elders, have evidently bad characters and their unfitness is plain; in others it may not come out until later. The same can also be said of worthy candidates, some are plainly fit at first sight, others will be found fit by looking below the surface. Personally, I believe this interpretation is justifiable. It seems to me that Paul urges upon Timothy the twin dangers of both a falsely favorable estimate, and a falsely unfavorable estimate, of men, and the urgent importance of avoiding them both." It is essential that leaders of the church of our Lord be rightly, and wisely, chosen; and that Christians who have to make the selection will seek the great gift of spiritual discernment. Does it perhaps come within the content of the word, "wisdom", in James 1:5? If so, then there should be glad hope for the seeker, since the endowment he needs is promised to believing prayer.

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