TRV
Translation
Complete Jewish Bible
Rebuke before the whole assembly those leaders who continue sinning, as a warning to the others.
Berean Standard Bible
But those who persist in sin should be rebuked in front of everyone, so that the others will stand in fear of sin.
American Standard Version
Them that sin reprove in the sight of all, that the rest also may be in fear.
World English Bible Messianic
Those who sin, reprove in the sight of all, that the rest also may be in fear.
Young's Literal Translation
Those sinning, reprove before all, that the others also may have fear;
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In the KJVVerse 29,784 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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CyprianAD 258
Treatise XII Three Books of Testimonies Against the Jews
In the first Epistle of Paul to Timothy: "Rebuke them that sin in the presence of all, that others also may be afraid."
Basil of CaesareaAD 379
THE LONG RULES, Q.28.R
A feigned kindness to the wicked is a betrayal of the truth, an act of treachery to the community and a means of habituating oneself to indifference to evil.… “Them that sin, reprove before all,” says the apostle, and he immediately adds the reason, saying, “that the rest also may have fear.”
John ChrysostomAD 407
Homily on 1 Timothy 15
Do not, he says, hastily cut them off, but carefully enquire into all the circumstances, and when thou hast thoroughly informed thyself, then proceed against the offender with rigor, that others may take warning. For as it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend.
"Rebuke," he says, to show that it is not to be done lightly, but with severity. For thus others will be deterred. How is it then that Christ says, "Go and tell him his fault between him and thee alone, if one sin against thee." But Christ Himself permits him to be censured in the Church. What then? is it not a greater scandal, that one should be rebuked before all? How so? For it is a much greater scandal, that the offense should be known, and not the punishment. For as when sinners go unpunished, many commit crimes; so when they are punished, many are made better. God Himself acted in this manner. He brought forth Pharaoh, and punished him openly. And Nebuchadnezzar too, and many others, both cities and individuals, we see visited with punishment. Paul therefore would have all stand in awe of their Bishop, and sets him over all.
Augustine of HippoAD 430
LETTERS 95
And here is a dilemma which often occurs: If you punish a man, you may ruin him. If you leave him unpunished, you may ruin another. I admit that I make mistakes in this matter every day.
Augustine of HippoAD 430
TRACTATES ON JOHN 46.8
Who is the hired hand? One who sees the wolf coming and flees. One who seeks his own things, not those of Jesus Christ. He does not dare openly to accuse the sinner. Suppose someone has sinned, and sinned grievously. He ought to be reproached and perhaps excommunicated. But if he is excommunicated, you imagine, he will be an enemy, he will make plots, he will do harm when he can. Now consider one who seeks his own things, not those of Jesus Christ. He does not lose what he is pursuing, the advantage of a human friendship. He does not incur the distress of human enmities—he is quiet; he does not correct. Look, the wolf seizes the sheep’s throat. The devil has persuaded a believer to commit adultery. You are silent; you do not scold. O hired hand, you saw the wolf coming and you fled.
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
First Timothy 5:20 provides a clear directive for addressing persistent and public sin within the Christian community, particularly concerning those in leadership or positions of influence. It mandates that individuals who continue in sin after appropriate processes should be publicly rebuked, not primarily for shaming, but to instill a healthy, reverential fear in the broader congregation, thereby safeguarding the church's holiness, integrity, and witness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Didactic Tone and Imperative Mood, characteristic of Paul's pastoral instructions. The command "rebuke" is a direct imperative, conveying a clear and non-negotiable directive for Timothy and, by extension, for church leaders. The phrase "that others also may fear" functions as a Purpose Clause (introduced by the Greek hína), explicitly stating the intended outcome and pedagogical goal of the public rebuke. This highlights the communal benefit and preventative nature of church discipline. The structure is concise and direct, reflecting the urgency and importance of the matter.
THEOLOGICAL AND THEMATIC CONNECTIONS
The directive in 1 Timothy 5:20 is a crucial aspect of biblical church discipline, rooted in the understanding that the church is the "household of God" 1 Timothy 3:15, called to reflect His holiness and truth. Public rebuke, when necessary, serves to maintain the purity of the church's witness, to protect the flock from corrupting influences, and to potentially lead the erring individual to repentance. It underscores the corporate responsibility of believers to uphold God's standards and the serious implications of sin within the community. This practice is not punitive in a vindictive sense but restorative and preventative, aiming for the spiritual health of the individual and the entire body of Christ.
REFLECTION AND APPLICATION
For contemporary believers and church leaders, 1 Timothy 5:20 remains a challenging yet vital instruction. It reminds us that sin, particularly unrepentant or scandalous sin, cannot be ignored within the Christian community. While the primary approach to sin should always be restorative and compassionate, this verse highlights that there are times when public accountability becomes necessary for the health and integrity of the entire body. Leaders are called to exercise wisdom, courage, and impartiality in applying this principle, ensuring that any rebuke is done with prayer, clear biblical justification, and a genuine desire for God's glory and the spiritual well-being of all involved. This practice, though difficult, fosters a healthy respect for God's holiness, deters others from similar missteps, and preserves the church's credible witness to a watching world, demonstrating that the church takes sin seriously because God does.
Questions for Reflection
FAQ
Does "rebuke before all" mean every sin should be publicly announced?
Answer: No, "rebuke before all" in 1 Timothy 5:20 does not mean every sin should be publicly announced. The context of 1 Timothy 5:19 indicates a process of verification involving multiple witnesses, suggesting that this public rebuke is reserved for persistent, unrepentant, or scandalous sin, especially by those in leadership. Jesus' teaching in Matthew 18:15-17 outlines a progressive approach to discipline, starting with private confrontation, then involving a few witnesses, and only as a last resort, bringing the matter before the church. Therefore, public rebuke is the final, serious step for sins that have been proven and remain unaddressed through earlier, more private means, or for sins so egregious they immediately impact the church's witness.
CHRIST-CENTERED FULFILLMENT
While 1 Timothy 5:20 provides a practical instruction for church discipline, its ultimate fulfillment and meaning are found in Christ. The necessity of public rebuke for sin within the church underscores the profound holiness of God, which was perfectly embodied in Jesus Christ, "who knew no sin" 2 Corinthians 5:21. Christ, as the Head of the Church Ephesians 5:23, desires His body to be "holy and blameless" Ephesians 5:27. The public addressing of sin, therefore, is an act of faithfulness to Christ's call for His church to reflect His purity and truth in a fallen world. It points to the ultimate judgment of sin that Christ bore on the cross Romans 6:23, and also anticipates His return when "every knee will bow" Philippians 2:10 and all hidden things will be brought into the light Luke 12:2-3. Thus, church discipline, though painful, is a pastoral act that aligns the church with the righteous character of its Lord and Savior, fostering an environment where believers are encouraged to walk in the light as He is in the light 1 John 1:7.