1 Timóteo 5
Warren Wiersbe · Citado em PreceptAustin
1 Timóteo 5
Wiersbe adds "Since Timothy was a younger man, he might be tempted to ignore the older members; so Paul urged him to love and serve all of the people, regardless of their ages. The church is a family: Treat the older members like your mother and father, and the younger members like your brothers and sisters. (Bible Exposition Commentary) Lowell
1 Timóteo 5
Wiersbe - The church could not care for all the widows in the city, but it should care for believers who are a part of the fellowship. We should "do good unto all... especially unto them who are of the household of faith" (Gal. 6:10). A widow the church helps should not be a self-indulgent person, seeking pleasure, but a godly woman who hopes in God and has a ministry of intercession and prayer. See Luke 2:36-37 for an example of a godly widow.It has been my experience in three different pastorates that godly widows are "spiritual powerhouses" in the church. They are the backbone of the prayer meetings. They give themselves to visitation, and they swell the ranks of teachers in the Sunday School. It has also been my experience that, if a widow is not godly, she can be a great problem to the church. She will demand attention, complain about what the younger people do, and often "hang on the telephone" and gossip. (Of course, it is not really "gossip." She only wants her friends to be able to "pray more intelligently" about these matters!) Paul made it clear (1 Tim. 5:7) that church-helped widows must be "blameless"—irreproachable. (Bible Exposition Commentary) Entreaties (1162) deesis refers to urgent requests or supplications to meet a need and are exclusively addressed to God. Deesis prayers arise from one's sense of need (which reflects a humble heart) and in knowing what is lacking. This individual's plea is in turn made to God to supply for the need. Deesis in the New Testament always carries the idea of genuine entreaty and supplication before God. It implies a realization of need and a petition for its supply. In Classical Greek deesis (in contrast to the Biblical uses) was not restricted to sacred uses, but was employed of requests preferred to men. Prayers (4335) proseuche from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God. The prefix pros would convey the sense of being immediately before Him and hence the ideas of adoration, devotion, and worship. The basic idea is to bring something, and in prayer this pertains to bringing up prayer requests. In early Greek culture an offering was brought with a prayer that it be accepted. Later the idea was changed slightly, so that the thing brought to God was a prayer. In later Greek, prayers appealed to God for His presence. Proseuche is used 37 times in the NT (see below). Note the concentration of prayer in the early church! (Acts) What has happened to us as a church in America? How might this relate to how infrequently we see the power of the Lord at work in our midst? F B
1 Timóteo 5
Wiersbe - Suppose a relative is unwilling to help support his loved one? "He... is worse than an unbeliever!" was Paul's judgment (1 Tim. 5:8, niv; also see 1Ti 5:16). A missionary friend of mine, now with the Lord, came home from the field to care for her sick and elderly parents. She was severely criticized by some of her associates ("We should love God more than father and mother!"), but she remained faithful to the end. Then she returned to the field for years of fruitful service, knowing she had obeyed God. After all, we love God by loving His people; and He has a special concern for the elderly, the widows, and the orphans. (Bible Exposition Commentary) Lowell
1 Timóteo 5
Wiersbe - Every pastor gives thanks for godly women who minister to the material and physical needs in the church. These widows were cared for by the church, but they, in turn, helped to care for the church. (Bible Exposition Commentary) John
1 Timóteo 5
Wiersbe - Paul seems to imply (1Ti 5:12) that each of the widows enrolled pledged herself to remain a widow and serve the Lord in the church. This pledge must not be interpreted as a "vow of celibacy," nor should we look on this group of ministering widows as a "special monastic order." There seemed to be an agreement between the widows and the church that they would remain widows and serve the Lord. A. Duane Litfin on set aside...pledge - The pledge Paul referred to was probably a more or less formal commitment, taken on joining the list of widows, wherein the woman vowed to serve Christ entirely without thought of remarriage. In this way she could devote herself without distraction to the Lord (cf. 1 Cor. 7:34-35). Remarriage would involve breaking this vow and a broken vow would incur judgment (cf. Nu 30:2; Dt. 23:21; Ecc. 5:4-5). (See The Bible Knowledge Commentary) John
1 Timóteo 5
Wiersbe - The word occasion is a military term that means "a base of operations." A Christian wife who is not doing her job at home gives Satan a beachhead for his operations, and the results are tragic. While there are times when a Christian wife and mother may have to work outside the home, it must not destroy her ministry in the home. The wife who works simply to get luxuries may discover too late that she has lost some necessities. It may be all right to have what money can buy if you do not lose what money cannot buy.How Christian wives and mothers manage their homes can be a testimony to those outside the church. Just as a pastor is to have a good reputation with outsiders (1 Tim. 3:7), and the servants are not to bring reproach on God's Word (1 Tim. 6:1), so the wives are to have a good witness. Women may not be able to be elders of the church, but they can minister for the Lord right in their own homes. (See Titus 2:4-5 for an additional emphasis on this vital ministry.) Cleon Rogers - Jewish formal law and accepted Jewish custom undoubtedly agreed that a widow’s remarriage was both permissible and desirable and she was only required to wait long enough for it to be ascertained that she was not already pregnant at the time of the second marriage. There were in Judaism, however, some groups which considered a widow’s abstinence from remarriage to be a pious and proper act. (Borrow The New Linguistic and Exegetical Key to the Greek New Testament - always worth checking for little gems) Bob Utley proposes that "These widows who had become sexually active have opened a door for both satanic attack and criticism from the whole community (believing and unbelieving]). The term "occasion" is a military term for a "beachhead" or "base of operations" (cf. Ro 7:8,11+ [ED = "sin, taking opportunity" = establishing a beachhead!). The physical body is not evil, but it is the battleground of temptation. Human sexuality is not the problem. It is fallen humans taking God-given good things beyond God-given bounds. Enemy (opponent adversary) (480) antikeimai from antí = against, opposite + keimai = to be placed, to lie or be laid down) means literally to line up against or to lie opposite to, both ideas giving us a vivid picture of the conflict between the flesh and the Spirit in Gal 5:17. The idea is be hostile to, be in opposition to. Antikeimai means to be set over against, to be opposed or be in opposition and as noted below is often used as a "verbal noun" variously translated as opponent, enemy or adversary. Note that in the LXX (Zechariah 3:1), this verb is used to describe the opposition of the Adversary, Satan, and in the NT, is used to describe the opposition of Satan's man of lawlessness, the Antichrist (2 Thes 2:4) Reproach (3059)(loidoria from loidoreo = means to subject one to verbal abuse, and thus to reproach, vilify, speak in a highly insulting manner, insult strongly) refers to speech that is highly insulting and thus is verbal abuse intended to injure someone's reputation - reviling, railing slander, insult. Used only in 1Ti 5:14 and 1Pe 3:9. In classic Greek this word group is not used in a religious sense. It was rather in the political and social life of the Greeks that importance came to be attached to slander, insult and disparagement of an opponent, e.g. as a weapon of the orator in a political dispute, or of the Homeric heroes. Philo has it for mockery or invective. If for the Greek it was one of the arts of life to know how to insult others or bear insults against oneself, for the believer the suffering of slander and insults is evidence of the cross the Christian disciple is called to bear (1Pe 2:23) Keep house (3616)(oikodespoteo from oikos = house + despotes = lord, master) means to manage one's household, be master or mistress of a household. Note that the wife is here put as ruler of the household, proper recognition of her influence, "new and improved position" (Liddon) . TDNT - oikodespótēs, oikodespotéō. These are not classical words, but occur in astrology and everyday life. (BDAG- esp. astrological technical term to ‘rule’ of the planet that influences human life) In the NT oikodespótēs occurs 12 times (especially in Matthew, e.g., Mt 10:25; 13:27, 52, etc.; cf. Luke 13:25; Mark 14:14). The meaning is “master of the house” (sometimes with the emphatic addition ánthrōpos, Matt. 13:27 etc.). The parables illustrate God’s action by that of the householder. The only instance of the verb is in 1 Tim. 5:14: younger widows are to marry and “rule their households,” an example of the family virtues that are stressed in the Pastorals. Occasion (874) aphorme from apó = from + horme = has various senses denoting the start of a rapid movement, a rushing on, a setting into rapid motion) means to make a start from a place. It describes a starting point, an occasion, an opportunity or a circumstance from which another action becomes possible. Aphorme is a place from which a movement or an attack can be made. Aphorme describes a starting point or base of operations for an expedition. It was frequently used to denote a “base of operations” in war.
1 Timóteo 5
Wiersbe says: Only God knows the hearts of everyone (Acts 1:24). The church needs spiritual wisdom and guidance in selecting its officers. It is dangerous to impulsively place a new Christian or a new church member in a place of spiritual responsibility. (Bible Exposition Commentary) William
1 Timóteo 5
Wiersbe says: If pastors are faithful in feeding and leading the people, then the church ought to be faithful and pay them adequately. "Double honor" (1 Tim. 5:17) can be translated "generous pay." (The word honor is used as in "honorarium.") It is God's plan that the needs of His servants be met by their local churches; and He will bless churches that are faithful to His servants. If a church is not faithful, and its pastor's needs are not met, it is a poor testimony; and God has ways of dealing with the situation. He can provide through other means, but then the church misses the blessing; or He may move His servant elsewhere. (Borrow The Bible Exposition Commentary) Bruce Barton - TARGETS OF CARE OR CRITICISM? Faithful church leaders should be supported and appreciated. Too often they are targets for criticism because the congregation has unrealistic expectations. How do you treat your church leaders? Do you enjoy finding fault, or do you show your appreciation? Do they receive enough financial support to allow them to live without worry and to provide for the needs of their families? Unfortunately, we often take church leaders for granted by not providing adequately for their needs or by subjecting them to heavy criticism. Think of ways you can “honor” your preachers and teachers. (Borrow 1 Timothy, 2 Timothy, Titus) Rule (lead) (4291) proistemi from pro = before, over + hístemi = place, stand) literally means to put over or before and describes one who is “standing before or over.” The figurative sense means to exercise a position of leadership (Ro 12:8, 1Ti 3:4-5). To place in a position of authority or superintendence. To lead, to preside over to conduct, to direct, to govern, to superintend or to take over the direction of the people. According to the TDNT proistemi also conveys the ideas of to be a protector or guardian, to give aid, to assist, to care for or to be active in helping. Well (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). Considered worthy (think deserving)(515) axioo from axios = of weight) means basically to think meet or right and has several nuances - (1) make worthy (2 Th 1.11); (2) think of as worthy, consider worthy or deserving (and act accordingly) - BDAG - "to consider suitable for requital or for receipt of someth." (Lk. 7:7; 1 Ti 5:17; Heb. 3:3; 10:29); (3) think fitting to do something, prefer, regard as right to do (Acts 15.38); (4) want, request, desire (Acts 13.42; 28.22) To esteem, count or reckon worthy or deserving (Luke 7:7; 1 Tim. 5:17; Heb. 3:3; 10:29; Sept.: Gen. 31:28); to think fit, suitable or proper (Acts 15:38 [cf. 28:22]); to count worthy or fit, to account or accept as worthy (2 Thess. 1:11); to desire, wish, hence demand (Sept.: Esth. 4:8; Dan. 1:8; 2:16, 23). Honor (5092) time basically is the worth ascribed to a person or the value ascribed to a thing. Nuances include (1) The amount at which something is valued, the price, value Mt 27:6, 9; Ac 5:2f; 7:16; 19:19. times - for a price 1 Cor 6:20; 7:23. (2) manifestation of esteem, honor, reverence, respect Jn 4:44; Ac 28:10; Ro 2:7,10; 12:10; 13:7; 1 Ti 6:1; 2 Ti 2:20f; 1 Pe 3:7; Rev 4:9; 5:13; 21:26. A right that is specially conferred, a privilege 1Pe 2:7. Respectability 1 Th 4:4. Place of honor, office Heb 5:4. The honor conferred through compensation = honorarium, compensation may be the sense in 1 Ti 5:17, though honor and respect are also possible.—The expression ouk en time tini Col 2:23 is probably they are of no value in. Work hard (2872) kopiao from kopos = labor, fatigue) This root word kopos (word study) is used in secular Greek of “a beating,” “weariness” (as though one had been beaten) and “exertion,” was the proper word for physical tiredness induced by work, exertion or heat. Kopiao means to to exhibit great effort and exertion, to the point of sweat and exhaustion. To physically become worn out, weary or faint. To engage in hard work with the implication of difficulty and trouble. Figuratively kopiao means to become emotionally fatigued and/or discouraged and thus to lose heart and/or give up. Kopiao speaks of intense, hard, wearisome toil even to the point of utter exhaustion if necessary. The work described by kopiao was left one so weary it was as if the person had taken a beating. Kopiao describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost. Kopiao was sometimes used to refer to athletic training. It is not surprising that kopiao was also a verb commonly used in descriptions of the down-trodden masses of the Roman world. Kopiao emphasizes the intensity of labor required of Christian farmers who would be about the business of making disciples. Simply put...it's hard work! Preaching (utterance) (3056) logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. Lógos then is a general term for speaking, but always used for speaking with rational content. Lógos is a word uttered by the human voice which embodies an underlying concept or idea. When one has spoken the sum total of their thoughts concerning something, they have given to their hearer a total concept of that thing. Thus the word lógos conveys the idea of “a total concept” of anything. WHAT A GREAT DESCRIPTION OF POWERFUL, ANOINTED PREACHING! Teaching (doctrine) (1319) (didaskalia from didasko from dáo = to know or teach) is either the act of teaching or the thing taught and in this use denotes doctrine or what is taught. Doctrine is from Latin doctrina in turn from doceo = to teach.The term doctrine in Scripture "is broader than a simple reference to information passed on from one person to another or from one generation to the next. Christianity is a religion founded on a message of good news rooted in the significance of the life of Jesus Christ. In Scripture, then, doctrine refers to the entire body of essential theological truths that define and describe that message (1Ti 1:10; 4:16; 6:3; Titus 1:9). The message includes historical facts, such as those regarding the events of the life of Jesus Christ (1Cor 11:23). But it is deeper than biographical facts alone. As J. Gresham Machen pointed out years ago, Jesus’ death is an integral historical fact but it is not doctrine. Jesus’ death for sins (1Cor 15:3) is doctrine. (Sound) Doctrine, then, is scriptural teaching on theological truths." (parenthesis added) (The Evangelical Dictionary of Biblical Theology - excellent resource) QUESTION - What is the meaning of double honor in 1 Timothy 5:17? ANSWER - In 1 Timothy 5:17–25, the apostle Paul gave special guidance regarding church leadership. He recognized that these individuals were not perfect. But Paul was eager for the church to appreciate and acknowledge the value of pastors, teachers, elders, and other leaders who work hard and serve in a worthy manner: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1 Timothy 5:17). Paul considered ministry leadership an honorable position to hold. Earlier, he told Timothy, “This is a trustworthy saying: ‘If someone aspires to be a church leader, he desires an honorable position’” (1 Timothy 3:1, NLT). The leader who performs the duties of his position responsibly and diligently, according to Scripture, is worthy of double honor. “Double honor” refers not only to an abundance of respect and obedience from members of the church but also reasonable pay. The Greek word translated “double” in 1 Timothy 5:17 means “two-fold.” And the term for “honor” in the original language includes the notion of a price or compensation. In English, we also connect the word honor with the idea of recompence through the noun honorarium, “a payment for unbilled professional services.” Paul felt that dutiful and diligent shepherds of God’s flock, the church, ought to be honored in two ways: in proper esteem and fair compensation. Paul’s meaning becomes apparent in his following statement: “For the Scripture says, ‘You must not muzzle an ox to keep it from eating as it treads out the grain.’ And in another place, ‘Those who work deserve their pay!’” (1 Timothy 5:18, NLT). The apostle argued that, if God in His law had made provision for the hard-working ox (Deuteronomy 25:4), then members of Christ’s body ought to show proper concern for their spiritual leaders. Paul’s second statement, “The laborer deserves his wages” (ESV), closely resembles these words of Jesus: “For the worker deserves his wages” (Luke 10:7). Elsewhere, Paul said, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). The church has an obligation to protect dedicated leaders from being overworked and underpaid. Failure to adequately support them indicates a lack of honor. Paul’s use of “double honor” is probably associated with the “double portion” reserved for the oldest son in a family (Deuteronomy 21:17). The dual benefit of being the firstborn was both respect and financial reward. Paul worked as a tentmaker to support himself in ministry (Acts 18:3; 1 Corinthians 9:3–18; 1 Thessalonians 2:9; 2 Thessalonians 3:8) but considered his position the exception, not the rule. Scripture teaches that it is both suitable and essential for Christian ministers to receive financial support from the congregations they serve, just as a laborer rightly deserves a paycheck from his employer. Paul singled out preachers and teachers, indicating that their work is of utmost importance in the church. Those who fulfill these services in a commendable manner are especially deserving of double honor.GotQuestions.org Getting Rid Of The Pastor Let the elders who rule well be counted worthy of double honor. —1 Timothy 5:17 Today's Scripture: 1 Timothy 5:17-25 A Christian leader told about some church members who came to him for advice. They wanted to know of a way to get rid of their pastor. Sensing that they were not being fair, he gave them these suggestions: Look your pastor straight in the eye while he is preaching and say “Amen!” once in a while. He’ll preach himself to death. Pat him on the back and tell him his good points. He’ll work himself to death. Rededicate your life to Christ and ask your minister for a job to do. He’ll die of heart failure. Get the church to pray for him. Soon he’ll become so effective that a larger church will take him off your hands. If your pastor faithfully preaches God’s Word and tries to live an exemplary life, do all you can to support and encourage him. Of course, no pastor is perfect, and sometimes a loving rebuke may be needed (1 Timothy 5:20). But a pastor carries a big responsibility (Hebrews 13:17), and a faithful man of God is worthy of respect and generous financial support (1 Timothy 3:1; 5:17-18). A pastor leads best when his people get behind him. Roughing The Pastor Let the elders who rule well be counted worthy of double honor, especially those who labor in the Word and doctrine. —1 Timothy 5:17 Today's Scripture: 1 Timothy 5:17-25 I was at my grandson’s eighth-grade football game when the referee indicated there was a penalty and stopped play. Apparently, after the ball was thrown, the boy who passed it was tackled, prompting a penalty flag. The announcer from the press box said: “There is a flag on the field. The penalty is roughing the pastor . . . I mean, roughing the passer.” As soon as he said it, I thought to myself, God could give that penalty to some churches today! It’s not that pastors are perfect. If that is what we are looking for, then pastorless churches would be the norm. It’s that God calls on us to honor those who lead us spiritually, particularly “those who labor in preaching and teaching” (1 Tim. 5:17 ESV). In my opinion, pastoring is one of the hardest occupations on the planet. We live in a sophisticated, fast-paced, and complex world, and our expectations for “high-performance” pastors often set the bar at unattainable heights. Lord, help us to appreciate The work that others do, The service given from their hearts, Their sacrifice for You. —Sper Don’t be rough on your pastor— pass along some encouragement today. For Those Who Serve Let the elders who rule well be counted worthy of double honor, especially those who labor in the Word and doctrine! —1 Timothy 5:17 Today's Scripture: Romans 13:1-7 When my son Steve walks into a room, he often gets immediate respect. People want to shake his hand. They smile. They congratulate him. They thank him. It happens at church. It happens in restaurants. It happens wherever he goes—as long as he is wearing his uniform of the United States Navy. While in uniform, Steve gets instant respect because everyone knows that he is serving. He has given up many personal freedoms and desires so that he can serve his country. People respect service. We honor police officers who serve. We pay homage to military personnel who serve. But do we give the same honor and respect to those who are in an even greater service—service to God? Do we show respect to our pastors, missionaries, Sunday school teachers? Scripture tells us to give honor to whom honor is due (Rom. 13:7). Specifically, it tells us that double honor goes to those who direct the affairs of the church through teaching and preaching (1 Tim. 5:17). Putting It Into Practice • Send a card or note of appreciation to your pastor. • Thank your teacher for a lesson that helped you. • Ask your leaders how you can pray for them. We honor God when we honor our leaders. 1 Timothy 5:18 For the Scripture says, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING," and "The laborer is worthy of his wages." BGT 1 Timothy 5:18 λέγει γὰρ ἡ γραφή· βοῦν ἀλοῶντα οὐ φιμώσεις, καί· ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. KJV 1 Timothy 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward. NET 1 Timothy 5:18 For the scripture says, "Do not muzzle an ox while it is treading out the grain," and, "The worker deserves his pay." CSB 1 Timothy 5:18 For the Scripture says: Do not muzzle an ox while it is treading out the grain, and, the worker is worthy of his wages. ESV 1 Timothy 5:18 For the Scripture says, "You shall not muzzle an ox when it treads out the grain," and, "The laborer deserves his wages." NIV 1 Timothy 5:18 For the Scripture says, "Do not muzzle the ox while it is treading out the grain," and "The worker deserves his wages." NLT 1 Timothy 5:18 For the Scripture says, "You must not muzzle an ox to keep it from eating as it treads out the grain." And in another place, "Those who work deserve their pay!" NRS 1 Timothy 5:18 for the scripture says, "You shall not muzzle an ox while it is treading out the grain," and, "The laborer deserves to be paid." NJB 1 Timothy 5:18 As scripture says: You must not muzzle an ox when it is treading out the corn; and again: The worker deserves his wages. NAB 1 Timothy 5:18 For the scripture says, "You shall not muzzle an ox when it is threshing," and, "A worker deserves his pay." YLT 1 Timothy 5:18 for the Writing saith, 'An ox treading out thou shalt not muzzle,' and 'Worthy is the workman of his reward.' GWN 1 Timothy 5:18 After all, Scripture says, "Never muzzle an ox when it is threshing grain," and "The worker deserves his pay." BBE 1 Timothy 5:18 For the Writings say, It is not right to keep the ox from taking the grain when he is crushing it. And, The worker has a right to his reward. MIT 1 Timothy 5:18 For the Scripture says, "Do not muzzle an ox while it is threshing grain," and the worker deserves his compensation. For the Scripture: Ro 4:3 9:17 10:11 11:2 Ga 3:8 Jas 4:5 YOU: De 25:4 1Co 9:9,10 The laborer: Lev 19:13 De 24:14,15 Mt 10:10 Lu 10:7 Related Passages: Luke 10:7+ “Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. Deuteronomy 25:4+ “You shall not muzzle the ox while he is threshing. 1 Corinthians 9:9-12+ For it is written in the Law of Moses, “YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING.” God is not concerned about oxen, is He? 10 Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. 11 If we sowed spiritual things in you, is it too much if we reap material things from you? 12 If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ. Unmuzzled Oxen Threshing Grain ELDERS ARE TO BE REWARDED For (gar) is a term of explanation. What is Paul explaining? The Scripture (graphe) says - Paul quotes from God's Word (both Old and New Testament) to support his point that the elder who rules, teaches and preaches well is worthy of compensation. Scripture is personified as speaking which is apropos for when Scripture speaks it is God speaking through His inspired Word. THOUGHT - Do you read the Bible as if God is personally, powerfully speaking to you as father speaks to his child? You should because He is if you are His child! If you are having great difficulty understanding the Scriptures, you need to consider that you may not be a genuine believer (see 1Co 2:14+). Don't misunderstand, for no believer understands all of the Scriptures, but if you cannot understand any of the Scriptures then in love I suggest you consider pondering Paul's words in 2Cor 13:5+. "YOU SHALL NOT MUZZLE (phimoo) THE OX WHILE HE IS THRESHING," and "The laborer (ergates) is worthy (axios) of his wages (misthos)." - What's the OT quote saying? First of all it is spoken as if it is an imperative or command. Clearly the ox that threshed the grain providing physical food for the people should be allowed a few nibbles of the grain! The elders provided spiritual food to their flocks and thus they too should be provided for. Then Paul adds that the elder like the laborer is worthy of his wages for laboring at teaching and preaching. Note that wages (misthos) literally refers to pay which is due for labor performed or dues paid for work. Hendriksen describes threshing - The first saying is quoted from Deut. 25:4. Paul makes a similar use of it in I Cor. 9:8-12. The picture is that of a threshing-floor: a circular piece of level ground, exposed to the wind. Sometimes it is a flat rock on top of a hill. The sheaves of grain have been unbound and lie on this floor, arranged in circles. Oxen are driven over them, so that by the trampling of their hoofs the ripe grain may be shaken out of the ears (Hos. 10:11; Mic. 4:13). Or, for the same purpose the oxen may be harnessed to a rough sledge on which the driver stands or sits, as he guides the oxen around and around. This sledge or drag is a kind of sled consisting of two heavy boards, fastened side by side, and curved upward in front. To the bottom of it sharp pieces of stone are attached, to loosen the kernels of grain. (Borrow Exposition of the Pastoral Epistles) Barclay describes the process by saying: When threshing was done in the East, the sheaves of corn were laid on the threshing-floor; then oxen in pairs were driven repeatedly across them; or the oxen were tethered to a post in the middle, like a pivot (SEE PICTURE ABOVE), and made to march round and round on the grain; or sometimes a threshing sledge was harnessed to them and the sledge was drawn to and fro across the corn; but in all cases the oxen were left unmuzzled; they were free to eat as much of the grain as they wished, as a reward for the work which they were doing. The actual law that the ox must not be muzzled is in Deuteronomy 25:4. (1 Timothy 5 Commentary) There is another important principle in this passage for Paul places the OT passage on a par with a NT passage. In other words he is saying in essence that the NT writings have the same authority as the OT writings. John MacArthur expands on the principle mentioned above - It is very noteworthy that Paul refers to Luke's writing as Scripture. Here is a case of one New Testament writer affirming the inspiration of another (cf. 2Pe 3:15-16). The early church recognized the canonicity and authority of the New Testament Scriptures even before their writers had died. This verse and 1Co 11:24 are the only times Paul quotes from the gospels. Both quotes are from Luke, reflecting Paul's close association with him. With the second quote, Paul moves up a level from an animal to a servant. The Bible insists that servants are to be paid (Dt 24:14-15; cf. Jas 5:4). To refuse to support those who provide spiritual food is as unjust and heartless as muzzling an animal, or refusing to pay a hired man. (See 1 Timothy Commentary) Guthrie says: Whatever the apostle is here citing, he intends Timothy to understand that a divine sanction underlies the principle of fair provision for those who serve the Church. Too often a niggardly attitude had been maintained towards faithful men who have laboured for Christ in the interest of others. (Borrow The Pastoral Epistles : An Introduction and Commentary) Utley on double honor - It can refer to salary (cf. Gal. 6:6) or to esteem (cf. I Thess. 5:12-13). The following context of 1Th 5:18 suggests salary. Scripture (1124) graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. The majority of the NT uses refer to the Old Testament writings, in a general sense of the whole collection when the plural (= Scriptures - Matt. 21:42; 22:29; 26:54; Mk. 12:24; 14:49; Lk. 24:27, 32, 45; Jn. 5:39; Acts 17:2, 11; 18:24, 28; Rom. 15:4; 2Pe 3:16) is used and other times of a particular passage when the singular is used (= the Scripture - Mk. 12:10; 15:28; Lk. 4:21; Jn. 13:18; 19:24, 36f; Acts 1:16; 8:35; Ro 11:2; Jas. 2:8, 23) and is used in such a way that quoting Scripture is understood to be the same as quoting God! Muzzle (5392) phimoo from phimós = muzzle for a beast's mouth) means to close the mouth with a muzzle, to muzzle, gag, restrain as an ox (1 Co 9:9; 1 Ti 5:18). Figuratively, phimoo means to stop one's mouth in order make speechless or reduce to silence (Mt 22:34; 1 Pe 2:15) It was used especially as in this passage of reducing an adversary to silence. Christ commanded the evil spirit not to speak (Mk 1:25; Lu 4:35) and the raging sea to be still (Mk 4:3). He muzzled the Sadducees (for muzzling see English definition) (Mt 22:34). Phimoo is a more vigorous word than just "Be Quiet" as NASB translates in Mk 1:25. The picture is “Be muzzled” like an ox. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Phimoo is used once in the Septuagint in Deuteronomy 25:4 "You shall not muzzle the ox while he is threshing." Laborer (Workman) (2040) ergates from ergazomai = meaning to engage in an activity involving considerable expenditure of effort. It is the root of English words like ergs, ergonomics, etc) literally describes a worker (workman) or laborer, someone who is engaged in labor (Mt 10:10, Mt 20:1-2, 8, etc). An ergates is one who effects something or brings about an effect through exertion of effort, whether mental or physical. In the spiritual realm, some of the workers are good (believers - Mt 9:37, 38, 1Ti 5:18, 2Ti 2:15) and some are evil (unbelievers = deceitful workers in 2Cor 11:13, evil workers - Php 3:2, workers of evil literally in Lk 13:27) Worthy (adjective) (514) áxios/axios from ágō = to weigh) strictly speaking means bringing up the other beam of the scales. Having the weight of another thing of like value, worth as much. Counterbalancing - weighing as much (of like value, worth as much). Bringing into balance and hence equivalent or equal value/similar worth (Ro 8:18, see use in Lxx of Pr 3:15, 8:11). Other nuances of axios include describing that which is fitting or appropriate (1Cor 16:2), that which is deserving (Mt 10:10), that which "deserves" to be considered or accepted (1Ti 1:15), that which is worthy of praise (Rev 4:11), that which corresponds to or is congruent with something else (Mt 3:8, Luke 3:8, 23:41, 26:20). Worthy or deserving of evil (Rev 16:6). Wages (reward) (3408) misthos literally refers to pay which is due for labor performed or dues paid for work. Misthos is used in two general senses in the NT, either to refer to wages or to reward, recognition or recompense. In this latter figurative usage, misthos refers to rewards which God bestows for the moral quality of an action, such rewards most often to be bestowed in eternity future. Jesus associates rewards with giving, fasting and praying teaching that are dependent upon one's motive (Mt 6:1; 6:2; 6:5; 6:16-see notes Mt 6:1; 6:2; 6:5; 6:16). Note especially future rewards for having suffered for the Name of Christ in this life (Mt 5:12-note; Lk 6:23). QUESTION - What is the meaning of “the laborer is worthy of his hire” in 1 Timothy 5:18? ANSWER - The Bible teaches the importance and appropriateness of churches providing financial support to Christian ministers who admirably serve their congregations. In 1 Timothy 5:18, the apostle Paul cites two passages to back up his claim that church bodies must honor and care for hard-working pastors to prevent them from becoming overworked and underpaid. The first is “Do not muzzle an ox while it is treading out the grain” (NIV). The second is “The laborer is worthy of his hire” (ASV 1901). In the first instance, Paul cites Deuteronomy 25:4. He reasons that, if God in His law expressed concern for hard-working animals to be fed and cared for, church members ought to show proper consideration for their pastors, teachers, and spiritual leaders, supplying them with a decent wage. It’s good to feed the cow; it’s better to feed your pastor. Paul’s second reference, “The laborer is worthy of his hire” (ASV) or “The laborer deserves his wages” (ESV), is most likely a recitation of Christ’s words: “For the laborer deserves his wages” (Luke 10:7, ESV). Jesus said this to His disciples when He sent them ahead of Him as “laborers into his harvest” (Luke 10:2, ESV), encouraging them to accept hospitality and food from people who would receive them (Luke 10:7–8). Significantly, 1 Timothy 5:18 calls the Gospel of Luke “Scripture.” In 1 Timothy 5:17, Paul explains further: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.” A study of the term double honor reveals that it refers to both respect and remuneration. The phrase emphasizes generosity. Paul expects the church to provide reasonable pay for a job well done, and failure to do so indicates a shortage of respect and honor for one’s spiritual leaders. In the Old Testament, the priests and Levites who ministered in worship were supported by the community of believers so that they “could devote themselves to the Law of the LORD” (2 Chronicles 31:4; cf. 1 Corinthians 9:13). Thus, it stands to reason in the New Testament church that those who devote their lives to the work of the gospel should likewise be supported by the congregations they serve. To the church in Galatia, Paul wrote, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). He informed the believers in Corinth, “In the same way, the Lord ordered that those who preach the Good News should be supported by those who benefit from it” (1 Corinthians 9:14, NLT). It’s true that Paul earned his own living, supporting his ministry work through tentmaking (Acts 18:3; 1 Corinthians 9:3–18; 1 Thessalonians 2:9; 2 Thessalonians 3:8). But Paul explained in detail that his case was an exception for a particular purpose (1 Corinthians 9:4–27). It’s interesting to note that neither of Paul’s scriptural parallels is particularly complimentary. He first compares Christian ministers to oxen, beasts of burden. Second, he likens them to farmhands. Paul’s illustrations are appropriately chosen, not to demean but to stress that the gospel ministry is hard work. Those who serve well deserve to be honored, appreciated, and paid a fair wage. Just as it is right for farmers to feed their livestock and employers to pay laborers worthy of their hire, it is proper and essential for the local church to provide adequate financial support to its dedicated Christian ministers. GotQuestions.org DON'T GRIEVE THE PREACHER! Obey them [who] . . . watch for your souls . . . , that they may do it with joy, and not with grief. Hebrews 13:17 In this sinful world no church or preacher is perfect; therefore, it is easy to find fault with the Lord's servants. But God is not pleased when we dishonor those who by His grace and calling are responsible for feeding the flock and watching for our spiritual welfare. We are to obey them in all things scriptural, show respect for their high office, and praise them for their self-sacrificing service. Sometimes we don't appreciate the many demands placed upon men of God. An anonymous author makes these discerning observations: "The pastor teaches, although he must often solicit his own classes. He's a social worker, a counselor, a salesman, and a 'decorative piece' for most church functions. He visits the sick, marries people, officiates at funerals, consoles those in sorrow, and admonishes the wayward. He plans programs, appoints committees (when he can get folks to serve), and spends considerable time tactfully keeping members of the congregation from angry disagreement. In addition to all this, he must find opportunity to study and prepare sermons, and then preach on Sunday to those who don't have a more pressing engagement. Above all, on Monday he's expected to have grace to smile when some jovial chap slaps him on the back and exclaims, 'What a job--just one day a week!'" hat a job--just one day a week!'" With all the weight of eternal matters resting on the shoulders of Christian leaders, let's assist and encourage them so they may fulfill their heavenly calling with joy. If you want God's approval, don't grieve the preacher! --H.G.B. So as we feed upon the Word, Let's pray for those who preach; And keep from criticizing all Whom God hath called to teach. --G.W. :It's easy to find fault with those whose duties you need not face and whose problems you need not solve. 1 Timothy 5:19 Do not receive an accusation against an elder except on the basis of two or three witnesses. BGT 1 Timothy 5:19 κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων. KJV 1 Timothy 5:19 Against an elder receive not an accusation, but before two or three witnesses. NET 1 Timothy 5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. CSB 1 Timothy 5:19 Don't accept an accusation against an elder unless it is supported by two or three witnesses. ESV 1 Timothy 5:19 Do not admit a charge against an elder except on the evidence of two or three witnesses. NIV 1 Timothy 5:19 Do not entertain an accusation against an elder unless it is brought by two or three witnesses. NLT 1 Timothy 5:19 Do not listen to an accusation against an elder unless it is confirmed by two or three witnesses. NRS 1 Timothy 5:19 Never accept any accusation against an elder except on the evidence of two or three witnesses. NJB 1 Timothy 5:19 Never accept any accusation brought against an elder unless it is supported by two or three witnesses. NAB 1 Timothy 5:19 Do not accept an accusation against a presbyter unless it is supported by two or three witnesses. YLT 1 Timothy 5:19 Against an elder an accusation receive not, except upon two or three witnesses. GWN 1 Timothy 5:19 Don't pay attention to an accusation against a spiritual leader unless it is supported by two or three witnesses. BBE 1 Timothy 5:19 Do not take as true any statement made against one in authority, but only if two or three give witness to it. MIT 1 Timothy 5:19 Do not accept an accusation against an elder unless there are two or three witnesses to substantiate it. receive: Jn 18:29 Ac 24:2-13 25:16 Titus 1:6 two: De 17:6 Dt 19:15,18,19 Mt 18:16 Jn 8:17 2Co 13:1 Heb 10:28 Related Passages: Deuteronomy 17:6+ “On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness. Deuteronomy 19:15+ “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. PROCEDURE FOR HANDING ELDER ACCUSATIONS John MacArthur gives some helpful background to this verse - There are always people eager to falsely accuse a man of God. They may do so because they resent his calling, reject his teaching, resist biblical authority, resent virtue, or are jealous of the Lord's blessing on his life. Ultimately, however, they demonstrate by making such accusations that they have become messengers of Satan. Such false accusations are one of his most dangerous weapons. Joseph, Moses, David, Jeremiah, Nehemiah, and our Lord Jesus Christ all suffered from false accusations. So did Paul, and he particularly addressed that issue in his second letter to the Corinthians. As the Puritan writer John
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Wiersbe warns "Church discipline usually goes to one of two extremes. Either there is no discipline at all, and the church languishes because of disobedience and sin. Or the church officers become evangelical policemen who hold a kangaroo court and violate many of the Bible's spiritual principles." (Borrow The Bible Exposition Commentary) Lowell
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Wiersbe reminds us: The purpose of discipline is restoration, not revenge. Our purpose must be to save the offender, not to drive him away. Our attitude must be one of love and tenderness (Gal. 6:1-3+). In fact the verb restore that Paul used in Galatians 6:1 means "to set a broken bone." Think of the patience and tenderness involved in that procedure! (Borrow The Bible Exposition Commentary) So that (term of purpose) the rest (loipos) also will be fearful (phobos) of sinning. - The rest would refer primarily to elders to have the fear of the LORD! But by application, if the flock sees their leaders rebuking their leaders, this would undoubtedly put the fear in them to. Fear is not the best preventative against sinning, but it can be very effective. THOUGHT- I recall one married church leader who developed AIDS from homosexual encounters and he died very quickly. Sadly his sin was swept under the rug and was not revealed to the congregation. In my opinion, a golden opportunity was missed to put the fear of the LORD in the congregation. One has to wonder what effect full disclosure would have had on preventing secret sins by others in the congregation (cf Acts 5:2+). Demarest says: Three things are said regarding elders: they are to be paid; they are to be protected from irresponsible accusations; they are to be strictly disciplined. (Borrow The Communicator's Commentary. 1, 2 Thessalonians, 1, 2 Timothy, Titus - now known as the "Preacher's Commentary") Sin (verb) (264) hamartano literally means to miss the mark (and so not share in the prize). Hamartano means to act contrary to the will and law of God. To commit a wrong. To be in error. Hamartano emphasizes loss which always results from missing God's mark or target, His good and acceptable and perfect will (Ro 12:2). Gary Hill on hamartano - hamartánō (from a = "not" + méros = "a part, share") [ED: THIS PROPOSED DERIVATION WAS ORIGINALLY PROPOSED BY A. H. STRONG AND IS NOT FOUND IN MANY/MOST LEXICONS THUS ITS VALIDITY IS NOT ABSOLUTELY ESTABLISHED - IT DOES LEAD TO SOME INTERESTING APPLICATION AS HILL GOES ON TO UNFOLD] – properly, having no share in; to sin, which always brings forfeiture (eternal loss because missing God's mark). Like hamartía, (hamartánō) is regularly used in ancient times of an archer missing the target (Homer, Aesch., etc). Every decision (action) done apart from faith (pistis) is sin (Ro 14:23+; cf. Heb 11:6+). Hamartanō ("to sin") emphasizes loss which always results from missing God's mark (target; i.e. "His preferred will," see thelema). Hamartánō ("choosing sin") asserts the agenda of self, by (for) self, over God's loving plan. Ironically, this insists on bringing self-made condemnation (cf. Titus 3:11+). Reflection: Believers experience loss every time they sin (cf. Heb 10:26+), as it diminishes their unique glorification awarded by Christ at His return. (The Discovery Bible) Rebuke (convict, expose) (1651) elegcho or elencho is a primary verb but is related to elegchos = bringing to light) means to bring to the light (to reveal hidden things) with the implication that there is adequate proof of wrongdoing. To expose, to convict, to reprove, to shame or disgrace and thus to rebuke another in such a way that they are compelled to see and to admit the error of their ways. To show someone that they have done something wrong and summon them to repent. Gary Hill on elegcho - properly, to convince by solid, compelling evidence which especially exposes what is wrong or right....preeminently used of the Holy Spirit producing conviction in the heart. The Holy Spirit produces inner conviction, i.e. convinces people about what: misses God's mark ("sin"); has His approval ("righteousness"); and the eternal consequences of this (for everlasting punishment or reward). We constantly need the Holy Spirit to convict us about what is right as well as what is wrong so we don't hate what is wrong . . . more than love what is right! (The Discovery Bible) Rest (others, finally, remaining, other things) (3062) loipos from leipo = to leave or to lack) is an adjective which refers to that which remains over - where it refers to people the sense is the rest, those that are left, the remainder (cf. Mt 22: 6; Mk 16:13; Lk 24: 9; Acts 2:37; Ro 11: 7; 1Co. 7:12; Rev. 12:17; 19:21). In the plural, loipos means remaining ones (Mt. 25:11; Acts 2:37; Ro 1:13; 2Cor. 12:13; 2Pet. 3:16) Loipos is used several times with the meaning of "other" which Webster defines as being the one (as of two or more) remaining or not included (Mk 4:19, 16:13, Lk 18:9, Acts 17:19, Rev 9:20) Fearful (terrified) (5401) phobos from the verb phébomai = to flee from or to be startled) refers first to flight, to alarm, to fright or to terror (of the shaking type) (cf. Mt 14:26; Lk 21:26; 1Co 2:3). This type of fear is connected with fear of the unknown, fear of the future, and fear of authorities. It speaks of the terror which seizes one when danger appears. 1 Timothy 5:21 I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. BGT 1 Timothy 5:21 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. KJV 1 Timothy 5:21 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. NET 1 Timothy 5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. CSB 1 Timothy 5:21 I solemnly charge you before God and Christ Jesus and the elect angels to observe these things without prejudice, doing nothing out of favoritism. ESV 1 Timothy 5:21 In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. NIV 1 Timothy 5:21 I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism. NLT 1 Timothy 5:21 I solemnly command you in the presence of God and Christ Jesus and the holy angels to obey these instructions without taking sides or showing favoritism to anyone. NRS 1 Timothy 5:21 In the presence of God and of Christ Jesus and of the elect angels, I warn you to keep these instructions without prejudice, doing nothing on the basis of partiality. NJB 1 Timothy 5:21 Before God, and before Jesus Christ and the angels he has chosen, I charge you to keep these rules impartially and never to be influenced by favouritism. NAB 1 Timothy 5:21 I charge you before God and Christ Jesus and the elect angels to keep these rules without prejudice, doing nothing out of favoritism. YLT 1 Timothy 5:21 I testify fully, before God and the Lord Jesus Christ, and the choice messengers, that these things thou mayest keep, without forejudging, doing nothing by partiality. GWN 1 Timothy 5:21 I solemnly call on you in the sight of God, Christ Jesus, and the chosen angels to be impartial when you follow what I've told you. Never play favorites. BBE 1 Timothy 5:21 I give you orders before God and Christ Jesus and the angels of God's selection, to keep these orders without giving thought to one side more than another. MIT 1 Timothy 5:21 I lay the responsibility on you before God, Christ Jesus, and his chosen angels. You must conserve these principles without prejudice, doing nothing influenced by favoritism. charge: 1Ti 6:13 1Th 5:27 2Ti 2:14 4:1 the chosen: Mt 16:27 25:41 2Pe 2:4 Jude 1:6 Rev 12:7-9 14:10 that: Ps 107:43 119:34 Mt 28:20 without bias, Lev 19:15 De 1:7 33:9 Pr 18:5 Lu 20:21 Ac 15:37,38 2Co 5:16 in a spirit of partiality: Mal 2:9 Jas 2:1-4 3:17 Related Passages: Romans 8:33+ Who will bring a charge against God’s elect (eklektos)? God is the one who justifies; Titus 1:1+ Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen (eklektos) of God and the knowledge of the truth which is according to godliness, A SOLEMN CHARGE: BE IMPARTIAL I solemnly charge (diamarturomai in present tense) you in the presence of God and of Christ Jesus and of His chosen (eklektos) angels (aggelos), to maintain (phulasso - guard) these principles without bias (prokrima - prejudice) - Note the three "witnesses" (Father, Son, holy angels) to this charge which makes it all the more solemn and would certainly get Timothy's full attention and emphasize that this is a weighty task! The context is hearing accusations against elders and rebuking if necessary. Rank and leadership are not exempt. Albert
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Wiersbe puts it this way: Paul's third caution is that Timothy obey the Word no matter what his personal feelings might be. He should act without prejudice against or partiality for the accused officer. There are no seniority rights in a local church; each member has the same standing before God and His Word. To show either prejudice or partiality is to make the situation even worse. (Bible Exposition Commentary) J
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Wiersbe says: In other words, the church must carefully investigate the lives of potential leaders to make sure that there is nothing seriously wrong. To ordain elders with sin in their lives is to partake of those sins! If simply saying "Goodbye" (God be with you) to a heretic makes us partakers of his evil deeds (2 John 10-11), then how much more guilty are we if we ordain people whose lives are not right with God? (Bible Exposition Commentary) Hiebert says: Some sins are open and manifest to all and are like heralds going before the sinner proclaiming his guilt. "And some men also they follow after." In other cases the sins of men are concealed; they lag behind and are revealed only after the culprit has been thoroughly examined. The "judgment" here is not the final judgment of God, although that lies in the background, but rather the trial which Timothy must hold before candidates are appointed. The final revelation of a man's sins before the bar of God would not help Timothy now in his evaluation of a man's character. (Borrow First Timothy)