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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Timothy 5:17–25. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
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And the same law commands "not to muzzle the ox which treadeth out the corn: for the labourer must be reckoned worthy of his food."
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.
And it should be noted what is added: "The laborer is worthy of his hire," because the very food for sustenance is already part of the wages of the work, so that here the reward from the labor of preaching may begin, which is perfected there in the vision of truth. In this matter it should be considered that two rewards are owed to our one work: one on the way, the other in the homeland; one which sustains us in labor, another which recompenses us in the resurrection. Therefore the reward which is received in the present ought to accomplish this in us: that we may strive more vigorously toward the subsequent reward. Therefore every preacher should not preach in order to receive a reward in this time, but should receive a reward in order to continue preaching. For whoever preaches in order to receive here a reward of either praise or gift, without doubt deprives himself of the eternal reward.
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.
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Summary
In 1 Timothy 5:18, the Apostle Paul provides a dual scriptural foundation to underscore the divine principle of fair compensation for labor, particularly for those engaged in spiritual ministry. By citing both an Old Testament agricultural law from Deuteronomy 25:4 and a well-known saying of Jesus, he establishes a compelling theological argument that those who diligently serve and contribute their efforts, especially in teaching and leadership within the church, are inherently worthy of their just reward and proper support.
Context
Literary Context
This verse is situated within Paul's comprehensive instructions to Timothy concerning the proper order, conduct, and care for various groups within the Ephesian church. Immediately preceding this verse, 1 Timothy 5:17 emphasizes the honor due to elders, particularly those who "labor in the word and doctrine." Verse 18 serves as the direct scriptural justification for the financial support of these diligent spiritual leaders. Paul is building a case for the church's responsibility to provide for those who dedicate their lives to its spiritual well-being, moving from the general principle of honor to the specific application of material provision. The broader context of 1 Timothy 5 deals with practical matters of church life, including the treatment of widows, elders, and the general conduct of believers.
Historical & Cultural Context
In ancient agrarian societies, the "ox that treadeth out the corn" was a common sight. Threshing involved animals walking over harvested grain to separate the kernels from the stalks. The Mosaic Law, as referenced by Paul, explicitly forbade muzzling such an animal, ensuring it could eat from the very grain it was processing. This law reflected God's compassionate concern for the well-being of even animals, extending an ethical principle of just compensation to all labor. Furthermore, the saying "The labourer is worthy of his reward" was a recognized proverb, attributed to Jesus by both Luke and Matthew. This indicates that the principle of fair compensation for work was not only rooted in Old Testament law but also affirmed and widely understood in the Jewish and early Christian cultural milieu. Paul leverages these culturally resonant and divinely sanctioned truths to ground his instructions for the Ephesian church.
Key Themes
1 Timothy 5:18 contributes significantly to several key themes prevalent in Paul's pastoral epistles and the broader New Testament. Foremost is the Principle of Just Compensation, asserting that all work, especially spiritual ministry, deserves fair remuneration. This theme is echoed in Paul's defense of his own right to support in 1 Corinthians 9. Secondly, it highlights God's Concern for Laborers, demonstrating that divine justice extends to ensuring workers are not exploited but rather sustained by their efforts, a principle rooted in the very character of God as seen in the Mosaic Law. Thirdly, the verse underscores the Dignity of Ministry and Labor, affirming that those who dedicate themselves to the demanding work of teaching and leading God's people are performing a valuable service that merits tangible support, allowing them to fulfill their calling without undue financial burden. This aligns with the call for mutual support within the body of Christ, where those who teach are to be supported by those they teach, as seen in Galatians 6:6.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to graze," this term refers to a bovine animal, specifically an ox. In the context of the verse, it represents a diligent working animal, used for heavy labor like threshing grain. Paul uses this creature as an illustrative example of any laborer who expends energy and effort in productive work.
From a word meaning "a muzzle," this verb literally means "to muzzle" or "to stop the mouth." In this agricultural context, it refers to preventing the ox from eating the very grain it is treading out. Figuratively, it speaks to the injustice of denying a worker the fruit of their labor or the sustenance necessary for their toil.
From the word for "work" (ἔργον, érgon), this noun denotes a "toiler" or "worker." While it can refer to any manual laborer, in this specific context, especially given its connection to 1 Timothy 5:17, it is applied metaphorically to those who work diligently in spiritual ministry, particularly in teaching and preaching.
Verse Breakdown
"For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn."
Paul introduces his first scriptural proof, directly quoting Deuteronomy 25:4. This Old Testament law, seemingly about animal welfare, establishes a foundational principle of justice: those who work should be allowed to benefit from their labor. It is inherently unjust to deny sustenance to a creature (or person) actively engaged in productive work. The imagery is vivid and easily understood, highlighting the exploitation involved in preventing a laborer from enjoying the fruit of their toil.
"And, The labourer is worthy of his reward."
Paul presents a second, distinct scriptural proof, which is a well-known saying of Jesus found in Luke 10:7 and Matthew 10:10. This statement reinforces the principle from the Old Testament, but now applies it directly to human laborers. The term "worthy" (ἄξιος, áxios) implies deserving or having commensurate value, suggesting that the compensation should be appropriate to the effort and value of the work performed. This saying elevates the principle from a specific agricultural law to a universal truth about human labor and its just recompense.
Literary Devices
Paul masterfully employs several literary devices to build a compelling argument. The primary device is Allusion, as he directly alludes to two distinct scriptural sources: the Mosaic Law from Deuteronomy 25:4 and a saying of Jesus recorded in the Gospels (e.g., Luke 10:7). This dual appeal to both Old Testament law and the words of Christ lends immense authority and weight to his instruction. Furthermore, he uses Analogy or Metaphor by applying the principle of not muzzling an ox to human laborers, especially those in ministry. The ox serves as a Symbol of any worker who expends effort for the benefit of others, implying that if even an animal deserves to eat from its labor, how much more so a human being. The structure of the verse also demonstrates Parallelism, presenting two distinct but complementary statements that reinforce the same core principle of just compensation.
Theological and Thematic Connections
The theological implications of 1 Timothy 5:18 are profound, establishing a clear biblical mandate for the financial support of those who dedicate themselves to spiritual labor. This verse underscores God's character as just and compassionate, extending His concern even to the working animal, and by extension, demanding fair treatment for all human laborers. It highlights that ministry is a legitimate form of work, deserving of proper sustenance, not merely a voluntary service to be performed without material support. This principle ensures that those called to full-time ministry can devote themselves wholly to their spiritual duties without being unduly burdened by the need to secure external income, thereby fostering a healthier and more effective church.
Reflection and Application
1 Timothy 5:18 remains profoundly relevant for believers today, offering vital guidance for both individual conduct and corporate church practice. For the church, it provides a clear biblical basis for financially supporting its pastors, teachers, and other full-time ministry workers. This support is not merely charity but an act of justice and recognition, enabling ministers to devote themselves fully to their calling without the distraction of financial hardship. It challenges congregations to generously and justly provide for those who labor tirelessly in the Word and doctrine, recognizing their invaluable contribution to spiritual growth and community health. Beyond the church, this verse serves as a timeless ethical principle for all employers: treat your employees fairly, compensate them justly, and do not exploit their labor. It reminds us that honest work, in any sphere, carries inherent dignity and deserves appropriate recognition and sustenance, reflecting God's own concern for justice and human flourishing.
Questions for Reflection
FAQ
Does the principle of "the labourer is worthy of his reward" apply only to church leaders, or to all types of work?
While Paul specifically applies this principle in 1 Timothy 5:18 to elders who labor in "word and doctrine" (as per 1 Timothy 5:17), the two scriptural sources he cites indicate a broader application. The Old Testament law about the ox (Deuteronomy 25:4) is a general principle of justice for any productive labor. Similarly, Jesus' saying in Luke 10:7 and Matthew 10:10 refers to laborers in general, though in the context of His disciples' missionary work. Therefore, the verse establishes a universal principle that all honest labor deserves fair compensation, with a specific, emphasized application to those who serve in full-time spiritual ministry.
Christ-Centered Fulfillment
1 Timothy 5:18, with its dual appeal to Old Testament law and the words of Jesus, finds its ultimate fulfillment and deepest meaning in Christ Himself. Jesus, the quintessential "labourer" sent by the Father, perfectly embodied the principle of diligent work and deserving reward. He "emptied himself, by taking the form of a servant" (Philippians 2:7), tirelessly laboring to accomplish the Father's will, proclaiming the kingdom, healing the sick, and ultimately offering Himself as the perfect sacrifice for sin. His "reward" was not earthly wages but the glorious exaltation to the right hand of God, where "God has highly exalted him and bestowed on him the name that is above every name" (Philippians 2:9). Furthermore, Christ's teaching on the laborer being worthy of his reward (as seen in Luke 10:7) was given to His disciples as they were sent out, signifying that those who faithfully carry on His work, laboring for the harvest of souls (Matthew 9:37-38), are participating in His own mission and are likewise worthy of support, not for their own sake, but for the sake of the Gospel. Thus, the principle of fair compensation for labor, particularly spiritual labor, is rooted in the very pattern of Christ's sacrificial service and His subsequent divine vindication.