TRV
Translation
King James Version
Against an elder receive not an accusation, but before two or three witnesses.
Complete Jewish Bible
Never listen to any accusation against a leader unless it is supported by two or three witnesses.
Berean Standard Bible
Do not entertain an accusation against an elder, except on the testimony of two or three witnesses.
American Standard Version
Against an elder receive not an accusation, except at the mouth of two or three witnesses.
World English Bible Messianic
Don’t receive an accusation against an elder, except at the word of two or three witnesses.
Young's Literal Translation
Against an elder an accusation receive not, except upon two or three witnesses.
See also
See on the biblical-era map
In the KJVVerse 29,783 of 31,102
Study This Verse
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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CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
In the first to Timothy: "Against an eider receive not all accusation."
John ChrysostomAD 407
Homily on 1 Timothy 15
May we then receive an accusation against a younger man, or against any one at all without witnesses? Ought we not in all cases to come to our judgments with the greatest exactness? What then does he mean? Do not so, he means, with any, but especially in the case of an elder. For he speaks of an elder not with respect to office, but to age, since the young more easily fall into sin than their elders. And it is manifest from hence that the Church, and even the whole people of Asia, had been now intrusted to Timothy, which is the reason why he discourses with him concerning elders.
And because many judgments are formed upon suspicion, there ought, he says, to be witnesses, and men to convict the offender according to the ancient law. "At the mouth of two or three witnesses shall every matter be established. Against an elder receive not an accusation." He does not say, "do not condemn," but "receive not an accusation," bring him not to judgment at all. But what if the two witnesses are false? This rarely happens, and it may be discovered upon examination on the trial. For since offenses are committed in secret, we ought to be satisfied with two witnesses, and this is sufficient proof of investigation.
But what if the offenses be notorious, and yet there are no witnesses, only a strong suspicion? It has been said above that he ought "to have a good report of them which are without."
JeromeAD 420
LETTERS 125.19
When a man is advanced in years, you must not be too ready to believe evil of him. His past life is itself a defense, and so also is his rank as an elder. Still, since we are human and sometimes in spite of the ripeness of our years fall into the sins of youth, if I do wrong and you wish to correct me, accuse me openly of my fault. Do not backbite me secretly.
Theodore of MopsuestiaAD 428
COMMENTARY ON 1 TIMOTHY
It is the duty of the presbyter to function as the common father of both the men and women of the congregation; because the care of both sexes involves seeing and speaking discreetly with the women, pastoral work must be done with great reverence. Furthermore, the duty of presbyters involves the administration of penitential discipline on admitted sinners and the exercise of oversight where such discipline is substandard. For both reasons the presbyters are vulnerable to charges.
OecumeniusAD 990
COMMENTARY ON 1 TIMOTHY
Do not receive an accusation against an elder except on the evidence of two or three witnesses. Rebuke those who sin in the presence of all, so that the rest also may be fearful.
Do not receive an accusation against an elder. What then? Should such an accusation be admitted against the younger? By no means! But as if he were saying: Against no one, and especially not against the elder; for they have, even from their very age, a certain restraint; therefore he calls him an elder [πρεσβύτερον] who is old in age.
Rebuke those who sin in the presence of all. For he seeks carefully, Paul says, and when he finds, he reproaches with severity. For this is the rebuke. Before all, so that the rest may also be admonished. This, God did, both upon Pharaoh (Ex. 19) and upon Nebuchadnezzar (Dan. 4).
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
1 Timothy 5:19 provides crucial instructions for the church regarding the handling of accusations against elders, establishing a principle of due process that protects respected leaders from unsubstantiated claims while ensuring legitimate charges are investigated with integrity. This verse underscores the importance of fairness, the pursuit of truth, and the maintenance of order and trust within the Christian community, safeguarding both the reputation of those in leadership and the overall witness of the church.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Timothy 5:19 primarily employs Legal Language and Principle-Based Instruction. The terms "accusation" and "witnesses" are inherently juridical, drawing on established legal frameworks from both Jewish and Greco-Roman contexts to govern internal church matters. The verse functions as a clear Apophthegm or maxim, delivering a concise, authoritative rule. There is also a strong element of Juxtaposition, contrasting the immediate reception of an accusation ("receive not") with the necessary condition for its consideration ("but before two or three witnesses"), thereby highlighting the specific procedural requirement. Furthermore, the verse contains a clear Allusion to Old Testament law, specifically the Mosaic requirement for multiple witnesses, which gives the instruction divine authority and continuity with God's established principles of justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
The instruction in 1 Timothy 5:19 is profoundly theological, reflecting God's character as a God of justice, truth, and order. It underscores the divine value placed on fairness and due process, ensuring that the church, as God's household, operates with integrity in its internal affairs. This principle protects the vulnerable (including leaders who are targets of slander) and upholds the sanctity of truth. It prevents the church from becoming a breeding ground for gossip or baseless attacks, which can severely damage its unity and effectiveness. The call for multiple witnesses is not merely a legalistic requirement but a safeguard against human fallibility, bias, and malice, reflecting God's desire for righteous judgment. It also speaks to the importance of accountability, ensuring that even those in leadership are subject to biblical standards when legitimate concerns arise.
REFLECTION AND APPLICATION
1 Timothy 5:19 remains profoundly relevant for the church today, providing a timeless blueprint for handling serious allegations against those in spiritual authority. It calls for a delicate balance: on one hand, protecting the reputation and ministry of faithful leaders from frivolous or malicious attacks; on the other, ensuring that legitimate concerns are addressed with integrity and justice. For church members, this means exercising discernment and refraining from spreading unverified rumors or accepting single-source accusations, especially against elders who bear significant spiritual responsibility. For church leaders, it provides a framework for establishing fair and transparent processes for accountability, demonstrating a commitment to truth that builds trust within the congregation and maintains the church's witness to the world. Ultimately, this verse challenges us to uphold biblical standards of justice, valuing truth over hearsay and protecting the unity and purity of the body of Christ.
Questions for Reflection
FAQ
Why is the standard for accusing an elder so strict compared to other church members?
Answer: The standard is stricter because elders hold a position of significant spiritual authority, trust, and public visibility within the church. Their reputation is intrinsically linked to the church's reputation and its ability to effectively minister. A baseless or unverified accusation against an elder can cause immense damage to their personal life, their family, their ministry, and the entire congregation, leading to division and undermining the church's witness. Therefore, Paul institutes a higher bar for receiving such accusations, not to shield elders from accountability, but to protect them from malicious attacks and to ensure that any serious charge is indeed legitimate and well-substantiated, aligning with the principle that "from everyone who has been given much, much will be demanded" (Luke 12:48).
Does "two or three witnesses" mean that if there aren't multiple witnesses, no action can ever be taken against an elder?
Answer: Not necessarily. The "two or three witnesses" rule primarily applies to the reception of a formal "accusation" (G2724, katēgoría), which implies a criminal charge or serious moral failing that would warrant public discipline or removal. It is a safeguard against unsubstantiated claims. However, this does not mean that all concerns or reports of misconduct, especially those involving patterns of behavior or private matters, cannot be investigated. If a single credible witness brings a concern, it should prompt a discreet investigation by church leadership to determine if further evidence exists or if the elder's conduct warrants pastoral intervention or counseling. The goal is always truth and justice, but the formal, public process of an "accusation" requires the higher bar of multiple witnesses to prevent abuse and protect the elder's reputation. This principle is consistent with the broader call for wisdom and discernment in handling all church matters (James 1:5).
CHRIST-CENTERED FULFILLMENT
While 1 Timothy 5:19 provides a crucial procedural safeguard for church leadership, its deeper fulfillment is rooted in the person and work of Jesus Christ, who perfectly embodies the principles of justice, truth, and righteous judgment. Jesus Himself was the ultimate "witness" to God's truth, bearing testimony to the Father (John 18:37). Yet, He was also the subject of false accusations, enduring unjust trials before "witnesses" who bore false testimony against Him (Matthew 26:59-60). In His suffering, Christ demonstrated divine patience and submission to an unrighteous process, ultimately fulfilling the prophecies of the suffering servant. As the Church, the body of Christ, we are called to reflect His character in our internal dealings, seeking justice and truth with integrity, just as He did. Our pursuit of fair process in handling accusations against elders is a tangible expression of our commitment to Christ's righteousness and His call for His people to live blamelessly, reflecting the character of the Chief Shepherd, who will ultimately judge all things righteously (1 Peter 5:4 and 2 Timothy 4:1).