1 Timóteo 5
Steven Cole · Citado em PreceptAustin
1 Timóteo 5
Cole - The Ministry Of Correction (1 Timothy 5:1-2) If you’ve ever done any boating, you know how essential it is to stay on course. If you steer just a few degrees off the desired course, you can wind up far from where you wanted to go. I read once of a shipwreck that happened because a sailor broke off the small tip of his knife blade while he was cleaning the ship’s compass. He didn’t remove it, and that little bit of metal pulled the compass off its true reading, resulting in the ship’s running aground. A slight deviation, if left uncorrected, can result in great devastation. It’s the same spiritually. Correction is not a nicety; it’s a necessity. If our lives veer off-course and continue in that wrong direction, it can result in shipwreck of our faith. Because of that fact, God wants every believer to be involved in the ministry of correction. Often a brother or sister is off course and doesn’t know it. God calls us to correct that person in love. The ministry of correction is essential in the family of God. It’s essential, but never easy. I dislike nothing in ministry more than to have to confront someone with sin in his life. But it must be done. As I emphasized last week, every believer is in the ministry. And one of the most helpful ministries you can perform is the ministry of correction. Quite often, you can correct a member of the body whom I or the elders cannot effectively correct, because you know the person better than we do. He is your friend, so he’s more likely to listen to you than to someone he doesn’t know. But it’s still not easy to do. Today I want to talk on how to carry out this ministry of correction properly. We will examine Paul’s instructions to Timothy (1 Tim. 5:1-2); but we will also go to some other Scriptures to give us the big picture. I encourage you to take some notes, because you are not exempt from this ministry. Some of you know of fellow believers who need correction. But you haven’t gone to them in love and offered correction. Maybe you don’t know how or maybe you’re chicken. But you’re not loving your brother or sister if you let them head toward shipwreck and don’t try to correct him or her. We will look first at some hindrances to this ministry; then at some preliminary questions; finally, at the procedure. Hindrances to correction There are a number of barriers which prevent us from correcting those who need it. These need to be removed if we want God to use us in this vital ministry. 1. FEAR We’re chicken! It’s threatening to confront someone who is out of line. I’ll be honest: I struggle with anxiety when I have to correct anyone. How do you overcome this fear? The only thing that helps me is to fear God more than men and to realize that God will hold me accountable if I see someone going astray and do not warn them and seek to correct them. So I do it out of obedience to God. If your kids, without your knowledge, were playing on a dangerous street, and if another adult saw them in danger and merely shook his head and said, “They shouldn’t do that, they’ll get hurt,” you would be angry if you found out about it. You would say, “You mean to tell me that you saw my kids in danger, and you didn’t do anything about it? Don’t you care about anyone except yourself?” In the same way, God isn’t pleased when we see one of His children, whom He purchased with the blood of His own Son, straying onto a dangerous path while we merely look, shake our heads and say, “He shouldn’t do that; he’ll get hurt,” but do nothing about it. If you care, you must confront. You must warn the person of the danger of His ways, if for no other reason, at least to absolve yourself of responsibility (Acts 20:26-27; Ezek. 3:17-21). Sheep are valuable to the Shepherd (Acts 20:28). If we love Him, they must also be valuable to us. If you are faithful in this ministry of correction, you’ll often get accused of not being loving. But love is not syrupy sentiment. If someone is heading downstream toward a waterfall, is it loving to stand by shaking your head and watching the person cruise toward destruction, or is it loving to do all you can to warn him? Real love has the courage to confront someone who is going astray. We’re all accountable to God to love others. Obedience to God means that we must swallow our fears and correct those we know of who are going astray. 2. A MISUNDERSTANDING OF MATTHEW 7:1--“DO NOT JUDGE LEST YOU BE JUDGED.” This is one of the most misapplied verses in the Bible. We see another believer engaging in sin or heading in a wrong direction and we say, “Well, the Bible says, ‘Judge not,’ so I can’t judge what he’s doing. It’s none of my business.” If that’s what Jesus meant, it would be impossible to shepherd anyone! To minister to people, you must honestly evaluate where they’re at in their walk with Christ and do whatever you can to help them move more toward where they ought to be. Jesus was talking about hypocritically condemning others for their sins, while you ignore major sins in your own life. He didn’t say that we aren’t to remove specks from our brother’s eye. He did say that we are to deal with the log in our own eye first. That leads to another hindrance: 3. AWARENESS OF PERSONAL SINS Sometimes we’re hesitant to correct others because we know we have sin in our lives that needs to be cleaned up. If we went to correct a sinning brother, he could point the finger back at us and say, “What about you?” So we don’t say anything. If that’s the case, then the obvious solution is, deal with your sins! Confess them to the Lord and turn from them. It is those who are spiritual (spiritually mature) who are to help restore those caught in sin (Gal. 6:1). They do it cognizant of their own propensity toward sin (“looking to yourself, lest you too be tempted”), but not with any known, unconfessed sin in their lives. 4. LAZINESS It’s always easier not to confront or correct someone. Always! It’s always a hassle. It takes effort to arrange a time and get together so that you can deal with the issue. But laziness is hardly a good excuse if a person is heading toward spiritual ruin. Love takes effort. Somewhere we got this crazy idea that love is a spontaneous, effortless feeling. But if love just flowed naturally, we wouldn’t have to be commanded so often to do it. To obey, you have to confront your love of self above others, which is where laziness comes from. If you love someone, you’re willing to inconvenience yourself to help the other person become what God wants him to be. 5. RELATIVE MORALITY We live in a culture that believes there are no moral absolutes and that tolerance is the chief virtue. The church has been tainted by this, as seen when a Christian sees another believer doing something clearly against God’s Word, but he rationalizes, “Well, it wouldn’t be right for me to do that, but maybe it’s okay for him.” But if it’s against God’s Word, it’s wrong for anyone. Period! God’s Word is our unchanging standard. If someone is violating His Word, then we have the responsibility to correct him in the proper way. Correction assumes that there is such a thing as absolute right and wrong, revealed in God’s Word. 6. UNCERTAINTY AS TO WHETHER OR NOT TO CORRECT This is the hardest area for me. Sometimes it’s a judgment call to know whether a problem will correct itself or whether it needs my involvement. Some Christians ride around with their biblical six-shooter and whenever they see someone slightly out of line, with lightning speed they let him have it right between the eyes with a well-chosen verse. But often they do it out of spiritual pride, not love, and it usually does more harm than good. We need sensitivity to the Holy Spirit to know when to let something go and when to move in with correction. If you know someone who is engaging in obviously sinful behavior, then correction is not optional. You may not be the one to do it, but you can’t let it go without making sure that it gets done (Gal. 6:1). Also, if there is a major doctrinal issue at stake which is affecting many people, you must confront it (Paul and Peter, Gal. 2:11-14). Correction is also needed when you detect a wrong or dangerous habit-pattern in someone’s life. For example, if you as a Christian man know a brother who is always checking out and flirting with women, you need to help him before he gets into worse trouble. Beyond these guidelines, you must be sensitive to the Holy Spirit’s promptings in your own life to know whether or not you should correct someone. I recommend that you study Scripture for models, especially how Jesus and Paul corrected others. Assuming that you have removed the hindrances and you think that God wants you to correct a brother or sister, how do you go about it? I want to give you seven questions to ask yourself before you go to the person; and then, seven guidelines for giving biblical correction. Preliminaries to correction 1. IS MY LIFE AN EXAMPLE? In 1 Timothy 4:12, Paul exhorts Timothy to set an example of godliness. From that foundation, he then can appeal to older men and women, as well as to those younger than himself (5:1-2). (Note also Acts 20:26-27, 31, 33-35; Paul admonished the Ephesian elders from the basis of setting a godly example.) This doesn’t mean that you must be perfect, but it does mean that you are walking uprightly with God. 2. DO I HAVE AN ADEQUATE RELATIONSHIP WITH THE PERSON? In 1 Timothy 5:1-2, Paul tells Timothy to couch the ministry of correction in family-like relationships, treating the older men as fathers, the older women as mothers, the younger men as brothers, and the younger women as sisters. (See also Acts 20:37-38; 1 Thess. 2:7-11). It’s not always possible to have a deep relationship with those we must correct. But as a rule, the most effective correction takes place when the other person knows from experience that you love him. 3. DO I HAVE THE FACTS? Proverbs 18:13 states, “He who gives an answer before he hears, it is folly and shame to him.” Biblical communication is based on truth. Before you correct someone, you need to make sure that you have the full truth about what is going on, and not just one side (Prov. 18:17) and not hearsay. 4. DO I HAVE THE RIGHT MOTIVES AND OBJECTIVES? Your motive should be to obey God by loving your neighbor (Matt. 22:39). Your objectives should be to restore the person to a right relationship with God and others and to help him grow to maturity in Christ (Matt. 18:15; Gal. 6:1; Col. 1:28). You need to check your heart before you go. Your goal is not to embarrass or ridicule the other person. Nor is it to prove yourself right and the other person wrong. Your goal isn’t “to give the other person a piece of your mind,” or “to put him in his place” or “to get it off your chest.” If you take pleasure in doing it, you probably shouldn’t do it until you examine your own heart. Remember, your motive should be love and your goal should be to build up the person in Christ. 5. DO I HAVE THE RIGHT WORDING? Jesus says (Matt. 18:15) that we are to “reprove” our brother with a view to winning him. “Reprove” was a legal word used of a lawyer convincing the court of his case. Any attorney worth his salt thinks through what to say and how to say it so as to convince the judge and jury of the truthfulness of his case. So we need to think carefully about what we’re going to say so that our brother will be reconciled with God and with anyone he has sinned against. The classic biblical example is Nathan when he went to confront King David about his sins of adultery and murder. He told David a story about a rich man who was unwilling to slaughter one of his many lambs, but instead took a poor man’s pet lamb and slaughtered it for his dinner guest. When David grew angry at this injustice, Nathan sprung his trap by saying, “You are the man!” David was broken with repentance (2 Sam. 12:1-7). Remember, the goal is to help restore your brother, not blow him away or prove that you’re right and he’s wrong. 6. IS IT GOD’S TIME FOR ME TO GO? When David sinned with Bathsheba the Lord waited about one year, and then sent Nathan. Before that, David probably wouldn’t have listened. As it was, he was miserable in his guilt, so he was ready for God’s way out (Psalms 38, 51). You must be sensitive to the Holy Spirit as to the right timing. It’s usually not God’s time for you to correct someone if you haven’t spent time praying about it. A good rule is, “Don’t approach a person about a problem until you have approached God about the person.” Sometimes God answers your prayers and you don’t even have to go to the person. At other times, He will often work to prepare the other person’s heart, and He will work on you to give you the right motives and goal. 7. AM I PREPARED TO RISK REJECTION AND ATTACK? Even when you follow all of these preliminary steps, a person often will be defensive and angry at you. Many times he will respond by criticizing or attacking you. If you lose your cool and counterattack him, you just lost your ability to correct biblically. You can’t take the person’s attack on you personally. You’re God’s spokesman, and being a prophet is sometimes a hazardous job. But you just calmly stand your ground and keep speaking the truth in love. After running through this check list of questions, follow this procedure: Procedure for correction 1. BE AS PRIVATE AS THE WRONG. If it’s a private matter, don’t correct the person in front of others. Don’t take someone with you at first if it is a strictly personal matter. Matthew 18:15-17 gives the order: First private confrontation, then one or two more with you, then church action (on a serious matter). Some matters require public confrontation. In Galatians 2:11-14, Paul confronted Peter “in the presence of all.” It was a public matter affecting many people, so Paul dealt with it publicly. 2. BE CAUTIOUS AND WISE. Paul tells Timothy to deal with the younger women as sisters “in all purity” (1 Tim. 5:2). Many pastors fall into sin because they disregard Paul’s warning. I heard of one pastor who fell into adultery with his secretary. The way it started was that he was on a crusade against pornography. He and his secretary were looking together at pornography that he was going to speak against! That’s dumb, but it shows how if you play with the enemy, he’ll eat you up! If you don’t want to fall over the cliff, don’t go near the edge! You are not invincible. No matter how well-meaning you may be in trying to help another person with their problem, you are susceptible to the same sin (Gal. 6:1, “looking to yourselves, lest you too be tempted.”) 3. BE DIRECT AND OPEN. Don’t beat around the bush. Don’t go behind the person’s back and talk about the problem to others who aren’t involved. In Galatians 2:11, Paul confronted Peter to his face. He didn’t bring up the problem when Peter was not there and try to build support for his point of view. He spoke directly and openly. 4. BE HUMBLE, NOT JUDGMENTAL. You are a fellow sinner (Gal. 6:1). The next time, you may be the one needing correction. So you go in humility, with understanding. You do not attack the person, but try to help the person attack the problem. 5. BE GENTLE, BUT FIRM. “Do not sharply rebuke” (1 Tim. 5:1). The word means, don’t strike him with words. Don’t ride roughshod over the person. “Appeal” is the same word translated “exhortation” in 4:13. It means to come alongside to help. Correcting or giving counsel is the same as teaching, except it’s done personally, to help the individual see how Scripture applies to his situation. Many Scriptures that talk about correction also mention the need for gentleness (Gal. 6:1; 2 Tim. 2:25). Don’t blast. But also, don’t let the person rationalize or minimize his sin or shift the blame. You may need to point out the gap between what he is saying and what he’s doing. You may need to show him Scripture and ask, “How does what you said (or did) fit with what God’s Word says?” You aren’t helping him if you allow him to justify sin. You must be gentle, but firm. 6. BE ABLE TO POINT HIM TO GOD’S WORD AND TO THE NECESSARY STEPS TOWARD RESTORATION. God’s Word is our common source of authority. You need to have your case for correction solidly built upon God’s Word so that you can gently, but firmly, keep bringing the person back to the issue: What does the Bible say? You want him to know that his problem is not with you; it is with God, whose Word he is violating. Also, be able to direct him to some biblical steps of action. Confrontation alone is not sufficient; you must also bring restoration and healing through the Word. Your goal is to restore. 7. BE PERSISTENT IF NECESSARY. Once may not be enough. (Acts 20:31, “night and day for three years ...”) You don’t give up if the person doesn’t respond immediately. You may need to back off and continue praying while you wait for the right opportunity. You don’t want to nag and drive him further away. But neither do you give up and say, “I tried once to correct him, but he just wouldn’t listen!” Where would you be if the Lord gave up on you after His first attempt to correct you? Conclusion Back during the Communist regime in Russia a joke was going around about Boris the Russian who arrived at the Pearly gates and was welcomed by St. Peter. Showing him around, Peter said, “You can go anywhere you want except on the pink clouds.” “Why can’t I go there?” Boris asked. “Because,” Peter replied, “the pink clouds are reserved for those who did something great.” “But I have done something great,” Boris protested. “I made a speech at the Kremlin confronting the government and all the corrupt leaders.” “Really,” said Peter. “When did this happen?” Boris looked at his watch. “About two minutes ago.” One moral of that story is that confronting sin doesn’t always work! Sometimes you pay a price! But we shouldn’t do it because it works or doesn’t work. We do it because God has commanded us to love one another. Part of love is this ministry of correction, done in the context of God’s family, in the manner I have outlined today. Some of you may not have immediate occasion to apply this. But you will soon, if you are committed to the ministry of building people as God wants you to be. Others have immediate situations that require loving correction. I encourage you to obey the Lord in this matter. “My brethren, if any among you strays from the truth, and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins” (James 5:19-20). Discussion Questions Which hindrance to correction is the most common excuse for not doing it? Can you think of others? Many think of “confronting” as being abrasive. Others think “gentleness” means not being strong. Where’s the biblical balance? Consider how Jesus corrected others. What are some biblical guidelines for knowing when to let something go and when to confront? What is the most difficult part of the ministry of correction for you? Why? 1 Timothy 5:3 Honor widows who are widows indeed; BGT 1 Timothy 5:3 Χήρας τίμα τὰς ὄντως χήρας. KJV 1 Timothy 5:3 Honour widows that are widows indeed. NET 1 Timothy 5:3 Honor widows who are truly in need. CSB 1 Timothy 5:3 Support widows who are genuinely widows. ESV 1 Timothy 5:3 Honor widows who are truly widows. NIV 1 Timothy 5:3 Give proper recognition to those widows who are really in need. NLT 1 Timothy 5:3 Take care of any widow who has no one else to care for her. NRS 1 Timothy 5:3 Honor widows who are really widows. NJB 1 Timothy 5:3 Be considerate to widows -- if they really are widowed. NAB 1 Timothy 5:3 Honor widows who are truly widows. YLT 1 Timothy 5:3 honour widows who are really widows; Honor (KJV): 1Ti 5:2,17 Ex 20:12 Mt 15:6 1Th 2:6 1Pe 2:17 3:7 widows: 1Ti 5:9 De 10:18 14:29 16:11,14 27:19 Job 29:13 31:16 Ps 68:5 Ps 94:6 146:9 Jer 49:11 Mt 23:14 Lu 7:12 Ac 6:1 9:39 Jas 1:27 indeed: 1Ti 5:4,5,9-11,16 Lu 2:37 Jn 1:47 Related Passages: Deuteronomy 10:18 “He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. Deuteronomy 24:17 “You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge. Isaiah 1:17 Learn to do good; Seek justice, Reprove the ruthless, Defend the orphan, Plead for the widow. Deuteronomy 14:29 “The Levite, because he has no portion or inheritance among you, and the alien, the orphan and the widow who are in your town, shall come and eat and be satisfied, in order that the LORD your God may bless you in all the work of your hand which you do. Malachi 3:5 “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me,” says the LORD of hosts. Acts 6:1 Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. Acts 9:39 So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them. SHOW HONOR TO GENUINE WIDOWS 1 Timothy 5:3-16 is the longest section in Scripture on widows. John Phillips gives some background on widows - Under the Law of Moses, a woman who was left widowed and childless was automatically married to the brother of the deceased, and the first child born of this marriage took the name of the widow's first husband to keep that name alive in Israel (Deut. 25:5-6). It was by means of just such a marriage-the marriage of Ruth and Boaz-that Jesus came into this world (Ruth 1-4). Just the same, the Jews regarded widowhood and barrenness with horror (Isa. 54:4). The Levitical marriage provided some protection for destitute widows, but the custom was really a device to keep property in the right family. Paul freed widows from unwelcome and forced second, third, or fourth marriages when he told Timothy to "honour widows that are widows indeed" (1 Tim. 5:3). (See Exploring the Pastoral Epistles) A. Duane Litfin - Throughout the Old and New Testaments widows, along with aliens and orphans, are viewed as special objects of God's mercy. As such they are to be taken under the wing of the congregation (cf. Deut. 10:18; 14:29; 24:17-21; Acts 6:1-7; James 1:27). As early as Acts 6 the church had established a charitable outreach to widows. Now about 30 years later the ministry to widows, of whom there were no doubt many, showed signs of being a major burden to the congregation. Paul was therefore eager in this passage to identify those who did not truly need help in order to leave enough for those who did. (See The Bible Knowledge Commentary) “The true test of a civilization is the way it treats its old people.” -- David Lloyd-George GotQuestions - Today’s Western societies, where independence takes precedence over family relationships, have lost sight of the value of God’s purpose for creating extended families. But among God’s people, families ought to be the primary source of support for widows. Brian Bell suggests some basic principles that relate to church widows (and anyone in the church who has need) - Not everyone who asks for help should receive it. Charity begins at home. Church leaders must exercise discernment lest they create more problems than they solve. Honor (timao in present imperative see our need to depend on the Holy Spirit to obey) widows (chera) who are widows (chera) indeed (truly) - NIV has "widows who are really in need." NLT is an accurate paraphrase rendering it "any widow who has no one else to care for her." Note that this is command for the church to care for widows. Does your church have a ministry that cares for widows? The verb honor (timao) was used in Pe 2:17 "to honor the king," and here means to ascribe worth to the widow and in context includes the idea of providing for her financially as a means of showing due respect. The idea is appreciating the widow's worth as a sister in Christ and paying proper respect to her. And note the command calls for the church to keep on honoring them! This is not one (handout) and done! This command was important for the church to understand for widows were often poor with no source of ongoing income. So yes, show honor by showing proper respect, but show honor by providing material and monetary support. Charles Swindoll on Honor (timao) - The term also means "to set a price," strongly suggesting this "honor" was to be given tangible expression in the form of money; after all, we financially take care of the people we value. This probably took the form of a stipend in return for required service to the church (cf. 1Ti 5:17-18). We would call it an honorarium today. Supporting this view is the fact that the "honor" was conditional—unlike charity, which is not. Paul reserved this honor for true widows, or "widows indeed." He defines this special group in 1Ti 5:4-15. (See Insights on 1 & 2 Timothy) Lowell
1 Timóteo 5
Cole - Caring For Widows (1 Timothy 5:3-16) A U.S. News & World Report (4/3/81) article uncovered the ugly fact of brutality against the aged by their own families: Each year, perhaps a million elderly Americans—or about 1 out of every 25—are abused by relatives.... Few people are aware of such abuse, although it occurs with a frequency only slightly less than child abuse.... Only one in six cases ever comes to the attention of authorities.... Victims are likely to be 75 or older, and women suffer more often than men. The most likely abuser is the son, followed by the daughter and spouse.... Though the article described physical, sexual, and extreme emotional abuse, we in the church are sometimes guilty of another form of abuse toward the elderly: apathy. Perhaps many of you reflect such apathy by responding to the topic of this sermon, “Caring for Widows,” with a wide yawn. I must confess that it isn’t a hot topic that I would pick to preach on. But the very length of Paul’s discussion (14 verses) makes it hard to miss. Maybe God is trying to get our attention on a subject we’re inclined to shrug off. God is concerned that His people be concerned about widows. It’s a problem that will only continue to grow in our culture, as our population ages. By the year 2000, 13 percent of Americans will be 65 or older, with the greatest increase in the over-75 group, which is more in need of physical and financial care. One-half of women over 65 have lost their spouses, and two-thirds of those over 75. Four times as many widows are alive as widowers. There are numerous passages in the Bible dealing with widows. God has a special concern for them, along with orphans and others in difficult circumstances. Many passages lay down laws to protect widows. God is described as their protector and judge: “A father of the fatherless and a judge for the widows is God in His holy habitation” (Ps. 68:5). “The Lord protects the strangers; He supports the fatherless and the widow” (Ps. 146:9). “Cursed is he who distorts the justice due an alien, orphan, and widow” (Deut. 27:19). “This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world” (James 1:27). It’s significant that Paul, learned theologian and visionary apostle, was concerned about the care given to widows in the local church. In these verses to Timothy, he gives some wise, practical counsel, telling us that ... The church should wisely care for the widows in her midst. Due to the difficult nature of this passage, I think it best to follow the outline of the text to explain what Paul is saying. Then we’ll draw some practical lessons. There are two sections: (1) The duty to support needy widows (5:3-10); (2) The duty not to support younger widows (5:11-16). 1. The church has a duty to support needy widows (1Ti 5:3-10). There are four types of widows in these verses: (1) The “widows indeed” (NASB; NIV = “really in need”), who do not have family members to care for them (1Ti 5:3-5, 9-10); (2) Widows with children and grandchildren (1Ti 5:4, 16); (3) Younger widows, who should remarry (1Ti 5:11-15); (4) Widows who live for pleasure rather than for the Lord (1Ti 5:6). A. NEEDY WIDOWS SHOULD BE CARED FOR BY THE CHURCH (1Ti 5:3-6, 9-10). A “widow indeed” is a godly woman over 60 (1Ti 5:9) who has been left alone. Either she has no children and grandchildren, or they have died or are so far away as not to be able to render aid to her. This woman has fixed her hope on God (v. 5) and is a woman of prayer. Anna, the godly old woman in the Temple who held the baby Jesus, is an example (Luke 2:36-38). Paul says that the church should “honor” such widows (v. 3). This is not to imply that we may disrespect other widows! Paul means that the church should help them financially. (In a moment we’ll look at the further stipulations, vv. 9-10). The Greek word translated “honor” has a double meaning. First, it has the idea of a “price” paid or received. From there it came to refer to honor or esteem attached to something or someone due to their value. Thus the word can refer both to material support and/or esteem. In 1 Timothy 5:17, the word has both senses. In 1 Timothy 6:1, it clearly refers to esteem. In our text (5:3), it seems weighted toward material support. Scholars differ as to whether there was an “official order” of church widows in Paul’s time. We do know from a fourth century work called “The Apostolic Constitutions,” that there came to be an official order of widows later in church history. It seems at least that Paul is giving requirements for widows who could qualify for church aid. They were to be actively devoted to the ministry of the church, and the church gave them financial help. In 1Ti 5:9-10, Paul elaborates on the conditions of 1Ti 5:3-5 concerning needy widows. They are to be at least 60 years old. Younger widows Paul advises to remarry. They are to be the wife of one husband, literally, “a one-man woman,” the same qualification laid down for elders and deacons (1Ti 3:2, 12). She is to have a reputation for good works (v. 10), including “bringing up children.” This probably means that if she has had children, she has raised them in the faith. But it may also include caring for unwanted orphans. In the Roman world, unwanted children were often left unattended to die. Unscrupulous people would sometimes take them for slavery or prostitution. But a godly Christian woman would take them into her own home to care for them. Furthermore, she must have shown hospitality to strangers and have washed the saints’ feet, a sign of her humility in serving the church. She must have assisted those in distress, which could refer to everything from visiting the sick and helping them to giving counsel and comfort to the distraught. To sum up, she has “devoted herself to every good work.” The widows in the church who met these qualifications were recognized by the church as being on “the list” (1Ti 5:9) and they were to serve in various capacities in the church. In contrast to these godly women, Paul mentions widows who live for “wanton pleasure” (1Ti 5:6). The word means “to live in luxury” (see Ezek. 16:49, LXX, where God condemns Sodom because “she and her daughters had arrogance, abundant food, and careless ease, but did not help the poor and needy”). Thus Paul is referring to a widow who lives in luxury and has no concern for others. Such a woman is “dead even while she lives.” She is insensitive to the things of God. This verse sounds a warning to us American Christians. The spirit of our age is, “I’ve worked hard all my life. I’ve saved up enough to enjoy myself. Now that I’m retired, I don’t want to be bugged. I’m going to block out the world and its problems and live for me.” But a godly person approaching retirement should see it as an opportunity to be freed up so that he or she can devote more time to serving the Lord. Real fulfillment is not found in living for pleasure and self-gratification; that is death. Real fulfillment is found in living for Christ and serving others for His sake. What about a widow with children or grandchildren? B. WIDOWS WITH FAMILIES SHOULD BE CARED FOR BY THEIR FAMILY MEMBERS (1Ti 5:4, 7-8). Paul plainly commands that a widow with children or grandchildren should be cared for by them. The parents have contributed immeasurably to their children and grandchildren’s welfare. Now it is their turn “to make some return” (v. 4) to their widowed mother or grandmother. This is “acceptable” or pleasing in the sight of God (1Ti 5:4). In fact, Paul goes so far as to say that if a person does not provide for his own family (and he clearly includes elderly parents), he has denied the faith and is worse than an unbeliever (v. 8)! Even most unbelievers were kind enough to provide for aged parents. It was Greek law from the time of Solon that sons and daughters were morally and legally bound to support their parents (William Barclay, The Letters to Timothy, Titus, and Philemon [The Westminster Press], p. 106). The word “provide” (1Ti 5:8) is literally, “to think ahead” or “to take thought for,” and is a pretty good case for a man to have adequate life insurance or other provision for his family. (Any insurance salesmen owe me a buck.) Thus Paul is saying that if you don’t provide financially for your family—not luxury, but for their needs—you are behaving worse than unbelievers. To sum up, the principle is, if the family can provide for older widows, they should do so. If there is no family to provide, then such older widows may be supported by the church if they are godly women devoted to serving Christ. If they are living for pleasure, then the church has no responsibility for them. But what about younger widows? 2. The church has a duty not to support younger widows (1Ti 5:11-16). Paul is wise and practical. He does not want the church to turn into a welfare agency, supporting those who are not serving or who should be carrying their own load. A. YOUNGER WIDOWS SHOULD NOT BE SUPPORTED, BUT SHOULD MARRY AND BE DEVOTED TO THEIR FAMILIES (1Ti 5:11-15). These verses are not easy to interpret. Some understand that the older widows made some kind of pledge to the Lord and to the church to the effect that they would remain single so as to devote their remaining years completely to serve the Lord. If a younger widow made such a pledge, but then started wishing to marry again, she would thus go back on her pledge and incur the censure of the church. Paul is not condemning the natural desire of a younger widow to remarry. What is wrong is the breaking of a pledge. Others take it differently. The words “previous pledge” (1Ti 5:12) are literally, “first faith.” Coupled with verse 15, they argue that Paul was addressing an existing problem, namely, that these younger widows who were put on the support of the church were allowing their desire to remarry to be greater than their faith in Christ, so that they even would remarry an unbeliever. Furthermore, they were falling into the errors of the false teachers (the terms used to describe these women in 1Ti 5:13 parallel those used of the false teachers, 1Ti 1:6-7; 4:7; 6:3-4, 20). Thus they were actually turning away from their first faith in Christ, promoting false teaching, and marrying on the basis of sensual desires, not marrying in the Lord. Thus Paul instructs that they not be supported, but rather marry and devote themselves to home duties, so as to give the enemy no occasion for reproach (1Ti 5:14). B. UNMARRIED WOMEN IN THE CHURCH WITH DEPENDENT WIDOWS SHOULD SUPPORT THEM (1Ti 5:16). Some later manuscripts add “any believing man,” probably added by a copyist because the original, “believing woman,” is difficult. Probably Paul, as an afterthought, is answering a question which might arise, “But what if there is no man as the head of the household? Should the church then support the widows in that family?” Paul says that a believing woman should do all that she can to support or assist widows in her family so that the church is freed up to minister to widows truly in need. Practical Lessons 1. GODLY FAMILIES ARE AT THE HEART OF A GODLY CHURCH. And, godly mothers are indispensable to godly families. In 1Ti 5:10, 14, bearing and raising children are mentioned first in the list of good deeds. We live in a day when many Christian women are putting their careers ahead of their duties at home. The notion that a woman should be “just a homemaker” is viewed as a cultural anachronism that we no longer need to follow. I contend that the biblical model is that the husband normally should be the main provider (5:8), even as Christ provides for His bride, the church; and that the wife should be a godly homemaker who manages the home under the husband’s loving supervision. To put it bluntly, a mother’s place is in the home with her children, not in a career. I realize that there are difficult situations where a mother of young children has no alternative but to work. I’m not speaking against that. But I know Christian women who put their young children in day care and go off to work because they’re bored at home! Such a thing would have been unthinkable to the early church! Listen to this quote arguing that the woman’s proper place is in the home (cited in “Quit You Like Men,” 12/93, p. 20): Man is, or should be, women’s protector and defender. The natural and proper timidity and delicacy which belongs to the female sex evidently unfits it for many of the occupations of civil life. The constitution of the family organization, which is founded in the divine ordinances, as well as in the nature of things, indicates the domestic sphere as that which properly belongs to the domain and function of womanhood. The harmony, not to say identity, of interests and views which belong or should belong, to the family institution is repugnant to the idea of a woman adopting a distinct career from that of her husband. The paramount destiny and mission of women are to fulfil the noble and benign offices of wife and mother. This is the law of the Creator. You might be surprised to learn that this quote came from the United States Supreme Court in an 1873 decision sustaining a state law denying to women the right to become attorneys! When the Supreme Court sounds more in line with the apostle Paul than many modern evangelical Christians, you might say, “We’ve come a long way, baby!” We need to elevate again the importance of godly mothers and godly homes. 2. AS GODLY FAMILIES, WE EACH HAVE A RESPONSIBILITY TO HONOR AND CARE FOR OUR ELDERLY PARENTS, ESPECIALLY WIDOWS. Again, this is countercultural. Our society views the elderly as being a bother to our pursuit of personal pleasure. We’re so utilitarian that we discard people who no longer can function in a contributing way. But the Bible says that it pleases God when children and grandchildren practice piety by making some return to their parents (1Ti 5:4). It would be judgmentally wrong to say that every family must take elderly parents into their homes. There are situations where that is not a viable option. But even if an elderly parent must be put in a nursing facility, the children should not abandon them. Even if their minds no longer function properly, they still deserve our loving care and respect. In a Newsweek “My Turn” article (9/10/79), Milton Gwirtzman noted, “Although Shanghai is one of the five largest cities in the world, it has just one home for the aged. Older people in China don’t need Golden Age clubs or retirement communities. They have the most important life-support system of all: active, dignified work in an atmosphere of close family life and community respect.” Maybe American Christians can learn from the Chinese what the Bible affirms! The film series, “Whatever Happened to the Human Race (full 4 hour series on youtube),” has a graphic scene depicting the way our culture neglects and abandons our old so that we can pursue our own interests. An elderly lady is wheeled down a white corridor by her children and grandchildren. They kiss her on the forehead and assure her that she will be all right. They leave and a nurse wheels the confused old woman into a darkened room where a TV set is blaring with the obnoxious voice of a game show host. She is abandoned by her family to live out her final days in front of the TV set! It almost makes euthanasia seem like an option! At least it’s quicker! But God’s way is not abandoning or killing the elderly; it is honoring and caring for them. 3. GODLY ELDERLY PEOPLE CAN MAKE A VALUABLE CONTRIBUTION TO THE CAUSE OF CHRIST. Although they may not have the energy of the young, the elderly have more time and the wisdom of a lifetime of walking with Christ. They can be involved in a ministry of prayer (1Ti 5:5) and good deeds (1Ti 5:10). This can be about as broad as the person wants to make it. They can offer spiritual and practical counsel to younger families. They can serve on church committees. They can visit shut-ins or those in hospitals and nursing homes. They can call on church visitors. They can help in church office work. They can help Sunday School teachers in preparing materials or in managing their classes. They can assist in child evangelism ministries or by calling on the homes of Sunday School youngsters. They can open their homes in hospitality, help out with church socials, volunteer to babysit an evening for a younger couple, correspond with missionaries, help mission organizations, collect clothing for the needy, help a shut-in clean house, or use their individual skills in various ways. You name it! There are many opportunities available to the godly older person who wants to serve Christ. Again, I would emphasize that we must deliberately reject the world’s thinking about self-centered retirement living. As long as God gives us life and strength, we should live to serve Him. 4. GODLY LIVING AFFECTS THE PRACTICAL AREAS OF LIFE. Many people in our day claim to be Christians, but their lives are no different than those who do not know Christ as Savior. The gospel Paul preached urged people to “repent and turn to God, performing deeds appropriate to repentance” (Acts 26:20). Believers are to be zealous for good deeds (Titus 2:14). We don’t live to serve ourselves, whether we’re 20 or 80. We live to serve Jesus Christ and to lay down our selfish interests for the sake of those for whom Christ died. We are deliberately to reject the cult of self-fulfillment, and “through love serve one another” (Gal. 5:13), not just in “spiritual” ways, but ministering to the total person. Amy Carmichael, the missionary to India, was criticized for becoming too involved in humanitarian efforts because she sought to rescue little girls from being sold as temple prostitutes. She retorted, “One cannot save and then pitchfork souls into heaven.... Souls are more or less securely fastened to bodies ... and as you cannot get the souls out and deal with them separately, you have to take them both together” (cited by Ruth Tucker, Borrow Guardians of the great commission : the story of women in modern missions p. 134). So, as a church and as individuals, we must be involved in practical good deeds that minister to the total person. We must minister wisely. We are not to support someone who is living for pleasure. The church must not take on responsibilities that God has assigned to families. If people are able to work but refuse to do so, Paul was clear: they shouldn’t eat (2 Thess. 3:10)! Each one must bear his own load (Gal. 6:5). But neither can we, as the church, turn our backs on the truly needy, especially on elderly widows. God cares for the widow who trusts in Him. So must we! Discussion Questions Agree/disagree: The many convalescent homes in America reflect our lack of concern for the aged. Is a live-in arrangement for aged parents always in the best interest of all parties concerned? Why/Why not? Can you build a biblical case for a Christian woman choosing a career track rather than motherhood? Is it sin for Christian mothers to work outside the home? Why do you think that more elderly people are not involved in actively ministering in the church? 1 Timothy 5:4 but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. BGT 1 Timothy 5:4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις· τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ. KJV 1 Timothy 5:4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. NET 1 Timothy 5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty toward their own household and so repay their parents what is owed them. For this is what pleases God. CSB 1 Timothy 5:4 But if any widow has children or grandchildren, they must learn to practice godliness toward their own family first and to repay their parents, for this pleases God. ESV 1 Timothy 5:4 But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. NIV 1 Timothy 5:4 But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. NLT 1 Timothy 5:4 But if she has children or grandchildren, their first responsibility is to show godliness at home and repay their parents by taking care of them. This is something that pleases God. NRS 1 Timothy 5:4 If a widow has children or grandchildren, they should first learn their religious duty to their own family and make some repayment to their parents; for this is pleasing in God's sight. NJB 1 Timothy 5:4 If a widow has children or grandchildren, they are to learn first of all to do their duty to their own families and repay their debt to their parents, because this is what pleases God. NAB 1 Timothy 5:4 But if a widow has children or grandchildren, let these first learn to perform their religious duty to their own family and to make recompense to their parents, for this is pleasing to God. YLT 1 Timothy 5:4 and if any widow have children or grandchildren, let them learn first to their own house to show piety, and to give back a recompense to the parents, for this is right and acceptable before God. children or grandchildren: Jdg 12:14 *marg: Job 18:19 Isa 14:22 learn: 1Sa 22:3,4 Pr 31:28 Lu 2:51 Jn 19:26,27 piety: Mt 15:4-6 Mk 7:11-13 make some return: Ge 45:10,11 47:12,28 Ru 2:2,18 Eph 6:1-3 this is acceptable: 1Ti 2:3 CHARITY BEGINS AT HOME but (term of contrast) - Now Paul deals with widows who have relatives. Paul is going to define what he means by a widow indeed, but first he will describe a widow who does not fit that classification. And so he will show that the widow indeed is not. She is not alone. If any widow (chera) has children or grandchildren, they (the children) must first learn (manthano present imperative see our need to depend on the Holy Spirit to obey) to practice piety (eusebeo - present tense - practice godliness) in regard to their own family - The children or grandchildren are still bringing in an income and are commanded to learn it is their duty to practice the godliness they profess. Godliness is best in in walking, not talking! The practice of godliness does not come naturally (for we are all naturally selfish) but is a supernaturally enabled attribute that must continually be learned (thus the command in the present tense = an ongoing responsibility)! The verb eusebeo (present tense - continual practice) means to put one's professed religion into practice at home by fulfilling one's duties toward one's own household members. In so doing one shows special respect for their mothers or grandmothers, who often lack resources for daily upkeep. Practice piety (eusebeo) is related to a key word in this epistle - eusebeia used 8 times and each time rendered godliness - 1Ti 2:2; 1Ti 3:16; 1Ti 4:7; 1Ti 4:8; 1Ti 6:3; 1Ti 6:5; 1Ti 6:6; 1Ti 6:11. As Swindoll says "The purpose of pastoral ministry and the work of the church is to help its members lead godly lives (1Ti 1:5), and this includes taking care of their own." (See Insights on 1 Timothy) Lowell
1 Timóteo 5
Cole - Church Leadership: Keeping It Godly (1 Timothy 5:19-25) Moral failure among pastors is happening with shocking frequency in the American church. A Leadership survey (Winter, 1988, pp. 12-13) revealed that one out of eight pastors have committed adultery since they’ve been in local church ministry. Almost one out of four admitted to doing something they feel was sexually inappropriate. One out of five acknowledged fantasizing at least weekly about sex with someone other than their spouse. If you widen the question to monthly, the number grows to over one out of three. When a church leader falls into sin, it always wreaks havoc to the cause of Christ. The more visible and well-known the leader, the greater the harm. Some in the church justify their own sin by thinking, “If that strong leader fell, then who am I to resist?” Divisions arise in the church between those who advocate tolerance and love toward the fallen leader and those labeled as unloving because they call for his removal from public ministry. The world mocks the whole thing and shrugs off the gospel. So it’s crucial for the church to put godly men into leadership and to make sure that they remain that way. How can we do that? How can we do everything possible to insure that our church leaders are godly men? And, if and when a church leader does fall into sin, how do we deal with it properly? These are the questions Paul answers in 1 Timothy 5:19-25. Some of the elders in Ephesus had fallen into false teaching and ungodly conduct, which always goes with false doctrine. Paul doesn’t give a comprehensive answer, but he brings up two crucial safeguards to help keep church leadership godly: First, the proper exercise of church discipline toward sinning elders (5:19-21); and second, the careful selection of elders (5:22-25). He is saying that ... To keep church leadership godly, elders must be disciplined properly and selected carefully. Since some in Ephesus had already fallen, and, perhaps, rumors and accusations were circulating about others, Paul deals first with the remedial process of discipline before going on to talk about the preventative steps to take in selection, so that the church will put only godly men into office. 1. To keep church leadership godly, elders must be disciplined properly (1Ti 5:19-21). This section is like strong medicine: you don’t want to have to use it, but it’s good to have on hand in case you get sick. I hope we never have to apply these verses in our church, but we had better know that it’s in our “medicine cabinet” in case we ever need it. The verses reveal three aspects of proper discipline of church leaders: The need for factual evidence (5:19); the need for public rebuke (5:20); and, the need for impartiality (1Ti 5:21). A. PROPER DISCIPLINE OF CHURCH LEADERS REQUIRES FACTUAL EVIDENCE (1Ti 5:19). Paul is citing the law of Moses here. Deuteronomy 19:15 states, “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.” It’s a simple principle: a case must be tried on the basis of factual evidence, not hearsay or rumors. Paul specifically applies it to church leaders here because they’re more liable to false accusations and slander than others, especially men who preach God’s truth. Satan is always trying to discredit the authority of God’s Word. One method he often uses is to attack the credibility of the man who teaches the Word. If people doubt his integrity, they can easily shrug off his exhortations to godliness. So Satan often stirs up people who have been offended by the preaching of God’s truth or who are upset because a church leader has had to confront them privately about their sin. They spread half-truths and outright lies to discredit the man and his message. What do you do if someone comes to you with something damaging against me, one of the other elders, or some Christian leader? It’s important to the testimony of Christ that we handle such situations in a godly way. If the person is spreading rumors or gossip, he needs to be corrected. If he has a legitimate problem, it needs to be processed according to Scripture. I’ve found these five questions (which I got from Bill Gothard) to be useful: (1) “What is your reason for telling me?” Widening the circle of gossip only compounds the problem. Why do I need to know this? If the person says, “I just wanted you to know so you could pray,” then you should caution him not to say anything more to anyone before he checks out the facts and takes biblical steps to deal with it (Matt. 18:15-17; Gal. 6:1). Gossip flatters our pride by giving us “inside” information. But we must resist both the temptation to listen to it and to encourage someone else to give it unless we’re part of the solution. (2) “Where did you get your information?” Refusal to identify the source is a sure sign of gossip. Is there more than one independent witness? If not, the accusation should not be received and the accuser should be shown this Scripture and warned about spreading the charges any further. (3) “Have you gone to those directly involved?” If the person has not gone to those involved, he is probably more interested in spreading gossip than in helping to restore the one or ones who have sinned. (4) “Have you personally checked out all the facts?” It’s easy for “facts” to get distorted as they travel from one person to another or when they’re given by a person with negative motives. (5) “Can I quote you if I check this out?” A person spreading gossip won’t want to be quoted by name. They don’t want to get involved in the messy business of helping confront and restore a person in sin. They’re just spreading an evil report. Thus the first need in disciplining an elder is to get factual information. If the charges are true, then there is a second need: B. PROPER DISCIPLINE OF CHURCH LEADERS REQUIRES PUBLIC REBUKE (1Ti 5:20). The proper translation here is, “Those who are sinning,” meaning, those guilty of the charges who do not repent. Sinning means some clear violation of God’s Word, not just something someone doesn’t like or agree with. I once was called in by another church to arbitrate a conflict where a deacon had sent a letter to the entire congregation charging the pastor with not feeding the flock and not visiting the members enough. The pastor hadn’t sinned and the deacon hadn’t talked directly to the pastor about the situation, so the deacon was in sin. If it is a public sin, such as false teaching on some major issue or a sin that is in public view, then a public rebuke may be called for as a first step (as Paul did with Peter, Gal. 2:11 ff.) If a leader has gone public by writing a book promoting serious error, then it requires public rebuke, either in print or verbally, to warn God’s people (Titus 1:9). Paul often named individuals (1 Tim. 1:20) and specified the nature of the false teaching (2 Tim. 2:17-18; Titus 1:10-16). But normally the steps of private rebuke (Matt. 18:15-17) need to be followed before any public rebuke is made. The goal is never to blast the man, but to restore him. If he repents after private rebuke, it may be necessary for a public confession to the church. Depending on the seriousness of the sin, the man may need to step down from his office until he rebuilds a godly reputation. While moral failure need not disqualify a man from public ministry for the rest of his life, he can’t possibly restore the necessary qualifications of being above reproach, a one-woman man, and having a good reputation with outsiders in a few months (1 Tim. 3:2-7). Public exposure of sin, especially in a church leader, is just the opposite of our human tendency. If a church leader sins, we’re inclined to cover it quickly and keep it under wraps, or perhaps gossip about it. But to expose it seems like it would damage the reputation of Christ or the church. And so we “hush-hush” the matter. I know of situations where pastors who sinned morally are just quietly moved to new places of ministry. Thankfully, I’ve also received several letters from churches or Christian organizations exposing the sin of a leader who fell, asking prayer for his restoration. If we don’t deal with the matter God’s way, Satan will deal with it his way. It will lead to gossip, slander, divisions, and greater sin in the body. God’s way is to deal with the matter publicly. There are three values of rebuke before the church: (1) Public rebuke clears the name of God and His church from association with and toleration of evil. If a church leader sins and the matter is covered up, there are still going to be leaks. When the leaks spread, people begin thinking that the church tolerates evil. That erodes trust in the message we proclaim and in the holy God we serve. Thus God’s method, even in the case of His choicest servants, is to uncover the sin before everyone. As the Lord said to David after his sin with Bathsheba, “Indeed, you did it secretly, but I will do this thing before all Israel, and under the sun” (2 Sam. 12:12). God wants evil exposed so that the world may know that He is apart from all sin and does not tolerate it. (2) Public rebuke causes others to be fearful of sinning (1Ti 5:20). Fear is not necessarily a bad motivator, if it keeps us from sin. Public discipline, especially of a church leader, makes people see the gravity of sin. It causes a healthy fear of God. If people know that church discipline will be administered impartially (1Ti 5:21), they will be fearful of becoming the object of such rebuke and will avoid sin. (3) Public rebuke causes the sinner himself to be fearful of sinning again (1Ti 5:20, “also”). No one would want to go through something like that again. If the church is consistent in carrying out discipline, it will act as a deterrent to sin. Thus, proper discipline of church leaders requires factual evidence and, in some cases, public rebuke. Paul adds a third need for proper discipline: C. PROPER DISCIPLINE OF CHURCH LEADERS REQUIRES IMPARTIALITY (1Ti 5:21). Church discipline will be effective only if it is applied impartially. If a man of influence is shown leniency, while a less powerful man is treated harshly, much harm will be done to the church. Paul here invokes a solemn charge to Timothy: “in the presence of God and of Christ Jesus and of His chosen angels, ...” “God and Christ Jesus” are contained under the same article in the Greek, which points to the deity of Christ. God is the ultimate judge, who has committed all judgment unto the Son (John 5:22, 27). Church discipline is carried out in the presence of the Lord (Matt. 18:15-20). The elect angels are probably included to bring up the awesome picture of God on His holy throne, surrounded by the angels, or because when Christ returns in judgment, He will use the angels as reapers. Why does Paul lay this heavy charge on Timothy? I think he did it because Timothy, by nature and personality, was a timid soul who loathed confrontation. Thus he would have a tendency to back off from confronting a powerful elder who was in error. But to do so would be to be partial in administering discipline, which undermines the whole process. Thus Paul is saying, in effect, “Timothy, fear God more than any powerful man. Maintain these principles without bias or partiality.” Thus to keep church leadership godly, elders must be disciplined properly. That is the remedial step which the church is required to take. But there is also a preventative step which the church must take so that church leaders will not fall into sin: 2. To keep church leadership godly, elders must be selected carefully (1Ti 5:22-25). An ounce of prevention is worth a pound of cure. If we want to avoid having leaders fall into sin, then we must use caution (5:22) and careful observation (5:24-25) in the process of selecting them for office. Sandwiched in is a brief digression about Timothy’s health (5:23). A. THE NEED FOR CAUTION IN SELECTING ELDERS (1Ti 5:22). Some interpret the laying on of hands to refer to the restoration of a repentant elder. But in light of the usage in the Pastoral Epistles (1 Tim. 4:14; 2 Tim. 1:6) I take it to refer to a public commissioning of elders to their office. Since some elders had fallen into sin, Timothy may be inclined to hastily appoint others to replace them. But if he did and those men were not well qualified and fell into sin, Timothy would have a part in their sin. So Paul warns him to keep himself pure. The mentioning of keeping himself pure brings to Paul’s mind the other danger of the false teachers, namely, their bent toward asceticism (1Ti 4:3). He does not want Timothy mistakenly to think that he should abstain from all wine, especially in light of his frequent health problems. So he digresses to give his son in the faith some fatherly advice, namely, to drink a little wine for medicinal reasons. Since Paul digressed, I will too. The moderate use of wine is not prohibited in Scripture, but drunkenness or being enslaved to alcohol clearly is. Drinking any alcohol is dangerous, since it is physiologically addictive. No one plans to become an alcoholic. It sneaks up and ensnares you unawares. Also, since we live in a culture where so many are enslaved to alcohol, we need to be extremely careful that we don’t cause our brother in Christ to stumble. If a believer who has had a problem with alcohol sees me drinking and is led back into enslavement, I have sinned against my brother. For that reason, I choose to abstain. A second part of this digression is to note that Paul didn’t say, “Timothy, claim your healing by faith!” He was recommending a medicinal use of wine and a sensible recognition that Timothy needed to take care of his body. Good nutrition, proper rest and exercise, and using medicine when we need it are not opposed to a life of faith, but rather are a part of being good stewards of our bodies as unto God. Yes, we should pray for healing; and yes, we should thankfully use modern medical knowledge. Coming back to the subject, Paul goes on to urge ... B. THE NEED FOR CAREFUL OBSERVATION IN SELECTING ELDERS (1Ti 5:24-25). The manner in which Timothy can avoid appointing unqualified elders is to take his time (5:22) and observe the lives of these men carefully. Careful observation will reveal two classes of men: (1) Those unfit for office (1Ti 5:24). There are two categories here: Those obviously unfit—their sins march on ahead of them for everyone to see; those not so obviously unfit—their sins follow after them, but eventually come to light. At first glance, they may seem qualified, but time will show their track record, that they are not godly men. (2) Those fit for office (1Ti 5:25). Again, there are the same two categories: Those obviously fit for office—their good deeds are evident; those fit for office, but not so obviously. The last half of the sentence is a bit confusing, but I take it to be parallel to 1Ti 5:24, so the sense is, “Those good deeds of other men are not so evident at first, but they can’t be hidden in the long run.” So Paul is saying that people aren’t always what they appear to be on the surface. Men should not be selected for leadership in the church on a superficial or hasty basis. They don’t always turn out to be what they seem to be at first. Carefully observe their way of life, especially in their home (1Ti 3:2, 4, 5). Also, how is their public reputation (1Ti 3:7)? Don’t put a man into church leadership unless he has a proven record of godly character and good deeds. Conclusion We always are in danger of drifting with our worldly culture rather than confronting it with God’s truth. The theme of our culture is tolerance of anything except someone who is not tolerant. It has affected the American church. A recent Christianity Today news article told of two well-known Christian authors who are under attack from what the article described as “self-appointed heresy hunters.” Yet as the article quoted from one of the authors, it is clear that she has fallen into seriously false and non-Christian teaching, which she excuses as a failure on her part to communicate. But the tone of the article was that these “heresy hunters” are hounding these poor victims. The Bible is clear that elders are not only to exhort in sound doctrine, but also to refute those who contradict (Titus 1:9). But the mood of our day is that we can’t criticize or judge anyone, no matter how far out of line they are, because that implies that we’re right and they’re wrong, and that doesn’t fit with the supreme virtue of tolerance. During the time of the Reformation, many Catholic priests had mistresses and illegitimate children. Many of them were greedily misusing church funds to live in luxury. One major distinctive of the Reformed churches was a return to church discipline. They sought to hold their pastors and members accountable to the holy standards of God’s Word. God greatly honored that return to righteousness among His people. Although you get accused of being hateful when you confront sin and call people to holiness, and although some do it wrongly because they lack compassion, it is not hate, but the love of God that confronts sin and false doctrine. Sin and teaching contrary to God’s Word destroy people. Holiness and sound doctrine save people from God’s judgment and build them in the joy of the Lord. Our God is holy. We His people, and especially we who are church leaders, must be holy ourselves in all our behavior. God’s word to all of us from these verses is, “Keep yourself pure from sin” (1Ti 5:22b). Discussion Questions When is it proper to expose false teaching by a Christian author or well-known leader? When is it not proper? When does talking about someone who is not present cross the line into sinful gossip? How should we respond when someone shares with us something inappropriate about someone else? How can we faithfully carry out church discipline without becoming sinfully judgmental? 1 Timothy 5:20 Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. BGT 1 Timothy 5:20 Τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν. KJV 1 Timothy 5:20 Them that sin rebuke before all, that others also may fear. NET 1 Timothy 5:20 Those guilty of sin must be rebuked before all, as a warning to the rest. CSB 1 Timothy 5:20 Publicly rebuke those who sin, so that the rest will also be afraid. ESV 1 Timothy 5:20 As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. NIV 1 Timothy 5:20 Those who sin are to be rebuked publicly, so that the others may take warning. NLT 1 Timothy 5:20 Those who sin should be reprimanded in front of the whole church; this will serve as a strong warning to others. NRS 1 Timothy 5:20 As for those who persist in sin, rebuke them in the presence of all, so that the rest also may stand in fear. NJB 1 Timothy 5:20 If anyone is at fault, reprimand him publicly, as a warning to the rest. NAB 1 Timothy 5:20 Reprimand publicly those who do sin, so that the rest also will be afraid. YLT 1 Timothy 5:20 Those sinning, reprove before all, that the others also may have fear; GWN 1 Timothy 5:20 Reprimand those leaders who sin. Do it in front of everyone so that the other leaders will also be afraid. BBE 1 Timothy 5:20 Say sharp words to sinners when all are present, so that the rest may be in fear. MIT 1 Timothy 5:20 Correct those who sin in the presence of all of them, to instill fear in the rest. rebuke: Lev 19:17 Ga 2:11-14 2Ti 4:2 Titus 1:13 that others: 1Ti 1:20 De 13:11 17:13 19:20 21:21 Ac 5:5,11 19:17 Related Passages: Matthew 18:15-17 “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16 “But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. 17 “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. REBUKING OF ELDERS IN CONTINUAL SIN Those - Who are those? In context this refers to the elders. Who continue in sin (hamartano - present tense), rebuke (elegcho) in the presence of all - Rebuke is present imperative see our need to depend on the Holy Spirit to obey. Timothy was to continually be rebuking continual sinners. Some feel the rebuke is to be in the presence of the other elders. Alternatively the rebuke could be before the whole church since they are affected by a person in leadership.