TRV
Translation
King James Version
¶ Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
Complete Jewish Bible
The leaders who lead well should be considered worthy of double honor, especially those working hard at communicating the Word and at teaching.
Berean Standard Bible
Elders who lead effectively are worthy of double honor, especially those who work hard at preaching and teaching.
American Standard Version
Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
World English Bible Messianic
Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
Geneva Bible (1599)
The Elders that rule well, let them be had in double honour, specially they which labour in the worde and doctrine,
Young's Literal Translation
The well-leading elders of double honour let them be counted worthy, especially those labouring in word and teaching,
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In the KJVVerse 29,781 of 31,102
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Commentary on 1 Timothy 5 verses 17–25
17 ¶ Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer 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.
Here are directions,
I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (Ti1 5:17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deu 25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mat 10:10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God's appointment that those who preach the gospel should live of the gospel (Co1 9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.
II. Concerning the accusation of ministers (Ti1 5:19): Against an elder receive not an accusation, but before two or three witnesses. Here is the scripture-method of proceeding against an elder, when accused of any crime. Observe, 1. There must be an accusation; it must not be a flying uncertain report, but an accusation, containing a certain charge, must be drawn up. Further, He is not to be proceeded against by way of enquiry; this is according to the modern practice of the inquisition, which draws up articles for men to purge themselves of such crimes, or else to accuse themselves; but, according to the advice of Paul, there must be an accusation brought against an elder. 2. This accusation is not to be received unless supported by two or three credible witnesses; and the accusation must be received before them, that is, the accused must have the accusers face to face, because the reputation of a minister is, in a particular manner, a tender thing; and therefore, before any thing be done in the least to blemish that reputation, great care should be taken that the thing alleged against him be well proved, that he be not reproached upon an uncertain surmise; "but (Ti1 5:20) 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.
III. Concerning the ordination of ministers (Ti1 5:22): Lay hands suddenly on no man; it seems to be meant of the ordaining of men to the office of the ministry, which ought not to be done rashly and inconsiderately, and before due trial made of their gifts and graces, their abilities and qualifications for it. Some understand it of absolution: "Be not too hasty in laying hands on any; remit not the censure of the church to any, till time be first taken for the proof of their sincerity in their repentance, neither be partakers of other men's sins, implying that those who are too easy in remitting the censures of the church encourage others in the sins which are thus connived at, and make themselves thereby guilty." Observe, We have great need to watch over ourselves at all times, that we do not make ourselves partakers of other men's sins. "Keep thyself pure, not only from doing the like thyself, but from countenancing it, or being any way accessary to it, in others." Here is, 1. A caution against the rash ordination of ministers, or absolution of those who have been under church-censures: Lay hands suddenly on no man. 2. Those who are rash, either in the one case or the other, will make themselves partakers in other men's sins. 3. We must keep ourselves pure, if we will be pure; the grace of God makes and keeps us pure, but it is by our own endeavours.
IV. Concerning absolution, to which Ti1 5:24, Ti1 5:25, seem to refer: Some men's sins are open beforehand, going before to judgment, and some follow after, etc. Observe, Ministers have need of a great deal of wisdom, to know how to accommodate themselves to the variety of offences and offenders that they have occasion to deal with. Some men's sins are so plain and obvious, and not found by secret search, that there is no dispute concerning the bringing of them under the censures of the church; they go before to judgment, to lead them to censure. - Others they follow after; that is, their wickedness does not presently appear, nor till after a due search has been made concerning it. Or, as some understand it, some men's sins continue after they are censured; they are not reformed by the censure, and in that case there must be no absolution. So, also, as to the evidences of repentance: The good works of some are manifest beforehand. And those that are otherwise, whose good works do not appear, their wickedness cannot be hid, and so it will be easy to discern who are to be absolved, and who are not. Observe, 1. There are secret, and there are open sins; some men's sins are open beforehand, and going unto judgment, and some they follow after. 2. Sinners must be differently dealt with by the church. 3. The effects of church-censures are very different; some are thereby humbled and brought to repentance, so that their good works are manifest beforehand, while it is quite otherwise with others. 4. The incorrigible cannot be hid; for God will bring to light the hidden things of darkness, and make manifest the counsels of all hearts.
V. Concerning Timothy himself. 1. Here is a charge to him to be careful of his office; and a solemn charge it is: I charge thee before God, as thou wilt answer it to God before the holy and elect angels, observe these things without partiality, Ti1 5:21. Observe, It ill becomes ministers to be partial, and to have respect of persons, and to prefer one before another upon any secular account. He charges him, by all that is dear, before God, and the Lord Jesus Christ, and the elect angels, to guard against partiality. Ministers must give an account to God and the Lord Jesus Christ, whether, and how, they have observed all things given them in charge: and woe to them if they have been partial in their ministrations, out of an worldly politic view. 2. He charges him to take care of his health: Drink no longer water, etc. It seems Timothy was a mortified man to the pleasures of sense; he drank water, and he was a man of no strong constitution of body, and for this reason Paul advises him to use wine for the helping of his stomach and the recruiting of his nature. Observe, It is a little wine, for ministers must not be given to much wine; so much as may be for the health of the body, not so as to distemper it, for God has made wine to rejoice man's heart. Note, (1.) It is the will of God that people should take all due care of their bodies. As we are not to make them our masters, so neither our slaves; but to use them so that they may be most fit and helpful to us in the service of God. (2.) Wine is most proper for sickly and weak people, whose stomachs are often out of order, and who labour under infirmities. Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts, Pro 31:6. (3.) Wine should be used as a help, and not a hindrance, to our work and usefulness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–25. Public domain.
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TertullianAD 220
ON FASTING 17
The apostle has given them “double honor” as being both brothers and officers.
TertullianAD 220
On Fasting
To the indictment of your appetite pertains (the charge) that "double honour" is with you assigned to your presiding (elders) by double shares (of meat and drink); whereas the apostle has given them "double honour" as being both brethren and officers. Who, among you, is superior in holiness, except him who is more frequent in banqueting, more sumptuous in catering, more learned in cups? Men of soul and flesh alone as you are, justly do you reject things spiritual.
AmbrosiasterAD 384
COMMENTARY ON THE FIRST LETTER TO TIMOTHY
Effective presbyters should be rewarded not only with sublime honor but with earthly as well, that they not be burdened with poverty.
John ChrysostomAD 407
Homily on 1 Timothy 15
The "honor" of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, "Thou shalt not muzzle the ox that treadeth out the corn"; and, "The laborer is worthy of his reward." So when he says, "Honor widows," he means, "support" them in all that is necessary. Thus he says, "That it may relieve those that are widows indeed"; and again, "Honor widows that are widows indeed," that is, who are in poverty, for the greater their poverty, the more truly are they widows. He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, "Thou shall not muzzle the ox that treadeth out the corn." See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? "The laborer is worthy of his reward." Let us not then look only to the reward, but to the terms of the commandment. "The laborer," he says, "is worthy of his reward." So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy. Therefore to teachers should be granted a supply of their necessities without grudging, that they may not faint nor be discouraged, nor by attention to inferior things deprive themselves of greater; that they may labor for spiritual things, paying no regard to worldly things.
And what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, "Those who rule well." And what is it to rule well? Let us hear Christ, Who says, "The good shepherd giveth his life for his sheep." Thus to rule well is, from our concern for them, never to spare ourselves.
"Especially those who labor in the word and doctrine." Where then are those who say that there is no occasion for the word and doctrine? Whereas he says to Timothy, "Meditate upon these things; give thyself wholly to them"; and, "Give attendance to reading, to exhortation, to doctrine; for in doing this thou shalt save both thyself, and them that hear thee." These are the men whom he wishes to be honored most of all, and he adds the reason, for they sustain great labor.
John ChrysostomAD 407
ON THE PRIESTHOOD 4.8
For this is the ultimate aim of their teaching: to lead their disciples, both by what they do and what they say, into the way of that blessed life which Christ commanded. Example alone is not sufficient instruction. And this statement is not mine but the Savior's. For he says, "Whoever shall do and teach, he shall be called great." Now if to do were the same as to teach, the second word would be superfluous. It would have been enough to say, "Whosoever shall do." But in fact by distinguishing these two he shows that example is one thing and instruction another. Each requires the other for perfect edification.
John ChrysostomAD 407
HOMILIES ON JOHN 22.1
Preaching really entails hard work. This fact Paul made plain when he said, “Let the presbyters who rule well be held worthy of double honor, especially those who labor in the word and in teaching.” But you are responsible for making this toil light or heavy. If you despise my words or, though you do not despise them, do not embody them in your deeds, my toil will be heavy, because I am laboring fruitlessly and in vain. But if you pay attention and make my words manifest in your deeds, I shall not even be aware of the perspiration, for the fruit produced by my work will not permit me to feel the laboriousness of the toil.
OecumeniusAD 990
COMMENTARY ON 1 TIMOTHY
The elders who rule well are to be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages."
Who then are the ones who lead well, Christ declared. "The good Shepherd," he says, "lays down his life for the sheep." (Jn. 10:11)
are to be considered worthy of double honor. Paul calls the necessary provision an honor, or rather a contribution. "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his wages."
double. But truly, with a double comparison made to widows, not to elders who do not rule well. For they do not even deserve simple honor, but rather must be expelled. Or he says double means much.
those who labor in preaching. Preach, not the boastful kind, but that which has the power to nourish spiritually. But where now are those who say that the leader does not need words or teaching, but life? Let them now hear how Paul honors the word [λόγον], especially preaching. For even this, if from some other. For when the word is about doctrines, where then does life have power? And see the contrast to, "Do not muzzle an ox while it is treading out the grain." For indeed, one who is threshing must be muzzled.
The worker deserves his wages. Even Christ speaks in accordance with the law. By wages, he means food, and by worker, he means the one who labors, namely that one who does not labor is unworthy of food. This, however, Paul says to teachers who do not labor in teaching.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
The Apostle Paul's instruction in 1 Timothy 5:17 outlines the church's responsibility to honor and financially support its spiritual leaders, particularly those who diligently dedicate themselves to the demanding work of teaching and preaching God's Word. This verse establishes a principle of valuing effective spiritual governance and recognizing the unique labor involved in proclaiming sound doctrine, ensuring that those who shepherd the flock are adequately cared for.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Emphasis through the use of the word "especially," drawing particular attention to the elders who are dedicated to teaching and preaching. This highlights Paul's prioritization of sound doctrine and the demanding nature of its proclamation. There is also a strong element of Instruction or Exhortation, as Paul directly commands how the church should treat its leaders, using prescriptive language ("Let...be counted worthy"). Furthermore, the concept of "double honour" functions as a form of Hyperbole or Intensification, not necessarily implying precisely twice the normal honor, but rather a significantly greater, ample, or generous amount of respect and financial support, underscoring the high value placed on their service.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the theological principle that those who dedicate their lives to spiritual service, particularly the proclamation and teaching of God's truth, are worthy of substantial support from the community they serve. It establishes a divine pattern for the church's responsibility to its leaders, ensuring that the vital work of ministry is not hindered by material concerns. This principle is rooted in the Old Testament concept that those who serve in the temple should live by the temple, and it is consistently upheld throughout the New Testament as a practical outworking of Christian stewardship and appreciation for spiritual gifts. The emphasis on "labouring in the word and doctrine" underscores the supreme importance of biblical literacy and theological grounding for the health and maturity of the church, recognizing that faithful teaching is foundational to spiritual growth and protection from error.
REFLECTION AND APPLICATION
1 Timothy 5:17 serves as a profound reminder to believers of their ongoing responsibility to honor and support those who faithfully shepherd and teach them. It challenges us to move beyond mere passive respect to active, tangible appreciation for the demanding work of ministry. This includes not only verbal affirmation and prayer but also ensuring that those who dedicate their lives to "labouring in the word and doctrine" are freed from financial anxieties, allowing them to devote themselves fully to their calling. For church members, it's an invitation to generosity and discernment, recognizing the immense spiritual value provided by sound biblical teaching. For church leaders, it's a call to integrity and diligence in their "ruling well" and in their commitment to the Word, knowing that their faithful service is indeed worthy of this "double honour."
Questions for Reflection
FAQ
What does "double honour" specifically mean in this verse?
Answer: "Double honour" (Greek: diploûs timē) in 1 Timothy 5:17 refers to both a heightened degree of respect and, significantly, ample financial compensation. While "honor" certainly includes esteem and reverence, the context, particularly the subsequent verse 1 Timothy 5:18 which quotes Old Testament law about not muzzling an ox and the saying "The laborer is worthy of his wages," strongly indicates material provision. Therefore, "double honour" means that elders who rule well, and especially those who labor intensely in teaching and preaching, should receive a generous and substantial level of both respect and financial support from the church. This ensures they can dedicate themselves fully to their ministry without being burdened by the need to earn a living elsewhere.
Does this verse imply that all elders should be paid?
Answer: This verse suggests that elders who "rule well" should be counted worthy of "double honour," and it places special emphasis on those who "labour in the word and doctrine." While not every elder in every church context may be in a full-time, paid position, the principle here is that the church has a responsibility to adequately support those who dedicate significant time and effort to its spiritual leadership and, critically, to its teaching ministry. The emphasis is on the value of the work. For those elders whose primary calling and labor is in the word and doctrine, the expectation of financial support is clearly articulated, allowing them to devote themselves fully to this demanding task, as seen in the broader New Testament teaching on supporting those who preach the Gospel (1 Corinthians 9:1-14).
CHRIST-CENTERED FULFILLMENT
While 1 Timothy 5:17 directly addresses the church's responsibility to its human leaders, it ultimately points to Christ as the supreme example and the ultimate source of all true honor and spiritual provision. Jesus Himself, the Good Shepherd, "ruled well" by perfectly fulfilling the will of the Father and laying down His life for His sheep (John 10:11). He is the Word incarnate, the very embodiment of "the word and doctrine" (John 1:1), who "labored" to the point of exhaustion and death to accomplish our salvation (Isaiah 53:11). The principle of supporting those who minister the Word finds its highest justification in the fact that they are ambassadors for Christ (2 Corinthians 5:20), proclaiming His gospel and building up His body. Thus, honoring and supporting these elders is, in essence, an act of honoring Christ Himself, who commissioned them and empowers their ministry, ensuring that His kingdom continues to advance through the faithful proclamation of His truth (Matthew 28:19-20).