1 Timothy 5:19

Contextual Overview

¹⁷Elders who lead effectively are worthy of double honor, especially those who work hard at preaching and teaching. ¹⁷ Church leaders who do their job well deserve to be paid twice as much, especially if they work hard at preaching and teaching. ¹⁷ The leaders who lead well should be considered worthy of double honor, especially those working hard at communicating the Word and at teaching. ¹⁷ Let the elders who take the lead [among the saints] well be esteemed worthy of double honour, specially those labouring in word and teaching; ¹⁷ The elders who lead the church in a good way should receive double honor—in particular, those who do the work of counseling and teaching. ¹⁷ Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ¹⁷ Let rulers whose rule is good be honoured twice over, specially those whose work is preaching and teaching. ¹⁷ The Elders that rule well, let them be had in double honour, specially they which labour in the worde and doctrine, ¹⁷ Let the elders who minister well be esteemed worthy of double honor, especially those who labor in the word and doctrine. ¹⁷ Let the Zakenim who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.

Bible Verse Review
  from Treasury of Scripure Knowledge

receive: John 18:29, Acts 24:2-13, Acts 25:16, Titus 1:6

before: or, under

two: Deuteronomy 17:6, Deuteronomy 19:15, Deuteronomy 19:18, Deuteronomy 19:19, Matthew 18:16, John 8:17, 2 Corinthians 13:1, Hebrews 10:28

Reciprocal: Genesis 9:23 - General Numbers 35:30 - General Deuteronomy 13:14 - General 1 Timothy 5:1 - Rebuke 1 Peter 5:1 - elders

Gill's Notes on the Bible

Against an elder receive not an accusation,.... A charge of any crime:

but before two or three witnesses; good sufficient ones, who are capable of well attesting the fact: a charge against a pastor of a church is not to be easily received; it should not be listened to privately, unless it clearly appears by such a number of witnesses; nor should it be brought publicly before the church, until it is privately and previously proved, by a sufficient number of credible witnesses, that it is really fact. The sense is, not that judgment shall not pass against him but by such a number of witnesses, or that the evidence upon his trial shall consist of such a number; for this is no other than what ought to be in the case of a private member, and of every man, according to Deuteronomy 19:15. But the sense is, that the affair of an elder shall not be put upon a trial, much less sentence pass, until it has been privately proved against him, by proper testimonies, beyond all exception; only in such a case, should a church admit a charge against its elder. The reason of this rule is, because of his high office and the honour of the church, which is concerned in his, as well as of religion; for it carries in it some degree of scandal for such a person to be charged, even though he may be cleared; as also because of his many enemies, who through envy, malice, and the instigation of Satan, would be continually pestering the church with charges, could they be easily admitted.

Barnes' Notes on the Bible

Against an elder - The word “elder” here seems to be used in the sense in which it is in the previous verse as relating to “office,” and not in the sense of an aged man, as in 1 Timothy 5:1. The connection demands this interpretation.

Receive not an accusation - He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called on to hear charges against others who were in the ministerial office, and to express his judgment on such cases. There is no reason, however, to suppose that he meant that he should hear them alone, or as a “bishop,” for this direction does not make the supposition improper that others would be associated with him. It is just such counsel as would now be given to a Presbyterian or congregational minister, or such as would be given to an associate justice in a court, on the supposition that a brother judge was at any time to be tried by him and his colleagues.

But before two or three witnesses - Margin, “under.” The meaning is, unless supported by the testimony of two or three persons. He was not to regard an accusation against a presbyter as proved, if there was but one witness in the case, however positive he might be in his testimony. The reasons for this direction were probably such as these:

(1) This was the requirement of the Jewish law in all cases, which had thus settled a principle which the apostle seems to have regarded as important, if not obligatory, under the Christian dispensation; see Deuteronomy 17:6; Deuteronomy 19:15; compare notes on John 8:17; 2 Corinthians 13:1.

(2) There would be much greater reason to apprehend that one person might be deceived in the matter on which he bore witness, or might do it from malignant motives, or might be bribed to give false testimony, than that two or three would give such testimony; and the arrangement, therefore, furnished important security for the innocent.

(3) There might be reason to apprehend that evil-minded persons might be disposed to bring charges against the ministers of the gospel or other officers of the church, and it was important, therefore, that their rights should be guarded with anxious care. The ministers of religion often give offence to wicked people by their rebukes of sin (compare Mark 6:17-20); wicked people would rejoice to see an accusation against them sustained; the cause of religion would be liable to suffer much when its ministers were condemned as guilty of gross offences, and it is right, therefore, that the evidence in the case should be as free as possible from all suspicion that it is caused by malignity, by hatred of religion, or by conspiracy, or by a desire to see religion disgraced.

(4) The character of a minister of the gospel is of value, not only to himself and family, as is the case with that of other people, but is of special value to the church, and to the cause of religion. It is the property of the church. The interests of religion depend much on it, and it should not be wantonly assailed; and every precaution should be adopted that Christianity should not be deprived of the advantage which may be derived in its favor from the piety, experience, and talents of its public defenders. At the same time, however, the wicked, though in the ministry, should not be screened from the punishment which they deserve. The apostle gave no injunction to attempt to cover up their faults, or to save them from a fair trial. He only demanded such security as the nature of the case required, that the trial should be fair. If a minister of the gospel has been proved to be guilty of crime, the honor of religion, as well as simple justice, requires that he shall be punished as he deserves. He sins against great light; he prostitutes a holy office, and makes use of the very reputation which his office gives him, that he may betray the confidence of others; and such a man should not escape. There should be no “benefit of clergy,” and neither a black coat, nor bands, nor the lawn should save a villain.

Clarke's Notes on the Bible

Verse 19. Against an elder — Be very cautious of receiving evil reports against those whose business it is to preach to others, and correct their vices. Do not consider an elder as guilty of any alleged crime, unless it be proved by two or three witnesses. This the law of Moses required in respect to all. Among the Romans, a plebeian might be condemned on the deposition of one credible witness; but it required two to convict a senator. The reason of this difference is evident: those whose business it is to correct others will usually have many enemies; great caution, therefore, should be used in admitting accusations against such persons.