1 Timothy 5:21

Contextual Overview

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 Let the Zakenim who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ¹⁷ Elders who handle their dutieswho rule">[fn] well should be considered worthy of double compensation,honor">[fn] especially those who work hard at preaching and teaching.Acts 28:10; Romans 12:8; 1 Corinthians 9:10,14; Galatians 6:6; Philippians 2:29; 1 Thessalonians 5:12-13; Hebrews 13:7,17;">[xr] ¹⁷ 17 Those presbyters who well conduct themselves [fn] shall be worthy of double honour, especially they who labour in the word and in doctrine. ¹⁷ Let the elders who conduct themselves well, be esteemed worthy of double honor; especially they who labor in the word and in doctrine. 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 Let the elders who rule well be considered worthy of double honor, especially those who labor in 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,

Bible Verse Review
  from Treasury of Scripure Knowledge

charge: 1 Timothy 6:13, 1 Thessalonians 5:27, 2 Timothy 2:14, 2 Timothy 4:1

the elect: Matthew 16:27, Matthew 25:41, 2 Peter 2:4, Jude 1:6, Revelation 12:7-9, Revelation 14:10

that: Psalms 107:43, Psalms 119:34, Matthew 28:20

without preferring: or, without prejudice, Leviticus 19:15, Deuteronomy 1:7, Deuteronomy 33:9, Proverbs 18:5, Luke 20:21, Acts 15:37, Acts 15:38, 2 Corinthians 5:16

partiality: Malachi 2:9, James 2:1-4, James 3:17

Reciprocal: Exodus 6:13 - General Leviticus 8:35 - keep Leviticus 14:42 - General Numbers 18:5 - And ye Numbers 27:19 - give him Deuteronomy 1:16 - charged Deuteronomy 30:19 - I call heaven 1 Samuel 8:1 - made his 1 Chronicles 22:6 - charged him Proverbs 24:23 - It Ecclesiastes 5:6 - before Daniel 4:17 - by the Mark 8:15 - he charged Romans 9:1 - I say 1 Corinthians 1:10 - by the 2 Corinthians 7:11 - clearing Ephesians 4:17 - in the 1 Thessalonians 2:11 - charged 1 Thessalonians 4:1 - by the 2 Thessalonians 3:6 - in the 1 Timothy 6:17 - Charge

Cross-References

Luke 3:37
of Metushelach, of Hanokh, of Yered, of Mahalal'el, of Keinan,

Luke 3:37
of Methusala, of Enoch, of Jared, of Maleleel, of Cainan,

Luke 3:37
the son of Metushelach, the son of Hanokh, the son of Yered, the son of Mahalal'el, the son of Kenan,

Luke 3:37
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

Luke 3:37
bar Mathushalach, bar Chanuk, bar Jared, bar Mahloleel, bar Kainan,

Luke 3:37
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mehalaleel, the son of Cainan,

Luke 3:37
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

Luke 3:37
The son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

Luke 3:37
The sonne of Mathusala, the sonne of Enoch, the sonne of Iared, the sonne of Maleleel, the sonne of Cainan,

Luke 3:37
The son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,

Gill's Notes on the Bible

I charge thee before God,.... Who sees and knows all things, and is a righteous and most impartial Judge; with whom there is no respect of persons, and in whose place and stead, the judges of the earth, both civil and ecclesiastical, stand; and to whom they are accountable for the judgment they pass on men and things; and in whose house or church Timothy was, whose business he was doing, and which ought to be done, with a view to his glory; wherefore the apostle gives him this solemn charge as in his sight:

and the Lord Jesus Christ: who also is God omniscient; and is Jesus Christ the righteous, the Head of the church, and the Judge of quick and dead; before whose judgment seat all must appear; where there will be no respect of persons, nor any partiality used.

And the elect angels; by whom are meant not some of the angels, the more choice, excellent, and principal among them; as the seven angels in the Apocryha:

"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)

among whom Raphael is said to be one. But this is a spurious account, and not to be credited; nor was it an ancient tradition of the Jews, that there were seven principal angels; :-. The Chaldee paraphrase on Genesis 11:7 is mistaken by Mr. Mede, where not "seven", but "seventy" angels are spoken of: but here all the good angels are designed, called sometimes the holy angels, and sometimes the angels in heaven; and here, by the Syriac version, "his angels"; either the angels of God, as they are sometimes styled; or the angels of Jesus Christ, being made by him, and being ministers to him, and for him; and also "elect", because chosen to stand in that integrity and holiness, in which they were created; and to enjoy everlasting glory and happiness, while others of the same species were passed by and left to fall from their first estate, and appointed to everlasting wrath and damnation: so that it may be observed that God's election takes place in angels as well as in men; and which flows from the sovereign will and pleasure of God; and was made in Christ, who is their head, and by whom they are confirmed in their happy state; and in which they must be considered in the pure mass, since they never fell; and which may serve to illustrate and confirm the doctrine of election with respect to men. Now before these the apostle charges Timothy; since they are near to the saints, encamp about them, minister unto them, and are concerned for their good; are spectators of their actions, and witnesses of what is done in churches, since they frequently attend the assemblies of the saints, and will descend with Christ, when he comes to judge the world in righteousness: the mention of them in this, charge gives no countenance to the worshipping of angels, since they are not set upon a level with God and Christ; nor is the charge delivered before them as judges, but as witnesses; nor are the words in the form of an oath, but of a charge; the angels are not sworn by, or appealed unto; only in their presence is this solemn charge given; and it may be observed, that even inanimate creatures, the heavens and the earth, are sometimes called upon as witnesses; and besides, it was usual with the Jews to make such kind of obtestations, So Agrippa i, in his speech to the Jews, exhorting them to fidelity to the Romans, beseeches them by their holy things, και τους ιερους αγγελους του υεου, "and the holy angels of God", and their common country, that is, the good of it, that they would remain steadfast. What is the amount of this charge follows,

that thou observe these things; either all that are contained in the epistle, or more particularly the rules prescribed in this chapter; concerning rebuking members of a different age and sex, providing for poor widows, and taking care of the ministers of the Gospel, and chiefly what regards the discipline of the church with respect to the elders of it; as not to admit an accusation against them, unless it is sufficiently evident, and yet not connive at notorious sinners, but rebuke them publicly; and this charge belongs not only to Timothy, but to the whole church, and to all succeeding ministers and churches in all ages. The manner in which these things are to be observed is,

without preferring one before another; or, as the words may be rendered, "without prejudgment"; that is, without prejudging a case, or determining, before hearing, how it shall be; or as the Syriac version renders it, "in nothing let thy mind be prepossessed"; the sense is, that he should attend to any case that should come before him in the church, without prejudice or prepossession, and hearken to what is said on both sides; and judge impartially, and not in haste, but weigh well and consider the evidence that is given, and then determine as the case appears; so the Arabic version renders it, "without haste", or precipitancy; to which agrees the advice of the men of the great congregation, or Ezra's congregation, who were in his time, and succeeded him; הוו מתונים בדין, "be slow in judgment" k, or long at it; that so by strict and close examination, things not known at first may be discovered: and when judgment is passed, it should not be through affection to one party, and disrespect to another; which is called in Scripture a respect of persons, and here a preferring one to another; and which is further explained by adding,

doing nothing by partiality; or by inclining to one side more than to another. A judge should not preponderate to either side, but should hold the balance of justice even, and do nothing to turn the scale one way or another, but as the weight and truth of the evidence direct; and such a rule should be observed in all church affairs.

i Joseph. de Bello Jud. l. 2. c. 16. sect. 4. k Pirke Abot, c. 1. sect. 1. Vid. Maimon in ib.

Barnes' Notes on the Bible

I charge thee before God - compare Luke 16:28; Acts 2:20. The word rendered “charge” means, properly, to call to witness; then to affirm with solemn attestations; and then to admonish solemnly, to urge upon earnestly. It is a word which implies that the subject is of great importance. Paul gives this charge as in the presence of God, of the Redeemer, and of the elect angels, and wishes to secure that sense of its solemnity which must arise from the presence of such holy witnesses.

And the Lord Jesus Christ - As in the presence of the Lord Jesus; with his eye resting upon you.

And the elect angels - It is not uncommon in the Scriptures to speak as if we were in the presence of holy angels, and of the disembodied spirits of the good; compare notes on Hebrews 12:1. No one can prove that the angels, and that the departed spirits of holy men, are not witnesses of what we do. At all events, it is right to urge on others the performance of duty as if the eye of a departed father, mother, or sister were fixed upon us, and as if we were encompassed by all the holy beings of heaven. Sin, too, should be avoided as if every eye in the universe were upon us. How many things do we do which we would not; how many feelings do we cherish which we would at once banish from our minds, if we felt that the heavens above us were as transparent as glass, and that all the holy beings around the throne were fixing an intense gaze upon us! The word “elect” here seems to imply that there had been some influence used to keep them, and some purpose respecting them, which had not existed in regard to those who had fallen. Saints are called “elect” because they are chosen of God unto salvation (notes on Ephesians 1:4-5), and it would appear that it is a great law extending through the universe, that both those who remain in a state of holiness, and those who are made holy, are the subjects of purpose and choice on the part of God. The fact only is stated; the reasons which led to the choice, alike in regard to angels and human beings, are unknown to us; compare notes on Matthew 11:25.

That thou observe these things - Probably referring to all the things which he had enjoined in the previous parts of the Epistle.

Without preferring one before another - Margin, “prejudice.” The meaning is, “without previous judgment” - χωρὶς προκρίματος chōris prokrimatos - without any prejudice on account of rank, wealth, personal friendship, or predilection of any sort. Let there be entire impartiality in all cases. Justice was beautifully represented by the ancients as holding a pair of scales equally balanced. It is as important that there should be entire impartiality in the church as in civil transactions, and though it is not wrong for a minister of the gospel to have his personal friends, yet in the administration of the affairs of the church he should remember that all are brethren, and all, of whatever rank, color, sex, or age, have equal rights.

Partiality - Greek, “inclination,” or “proclivity” - that is, without being inclined to favor one party or person more than another. There should be no purpose to find one guilty and another innocent; no inclination of heart toward one which would lead us to resolve to find him innocent; and no aversion from another which would make us resolve to find him guilty.

Clarke's Notes on the Bible

Verse 21. I charge thee before God — The apostle would have Timothy to consider that all he did should be done as in the sight of God, the Father of the spirits of all flesh; in the sight of Christ, the Saviour of sinners, who purchased the Church with his own blood; and in the sight of the most holy, approved, and eminent angels, whose office it was to minister to the heirs of salvation. The word εκλεκτοι, elect, applied to the angels here, is supposed to distinguish those who stood, when others fell from their first estate. The former were elect, or approved; the latter reprobate, or disapproved. This is not an unfrequent sense of the word εκλεκτος, elect. Perhaps there is nothing else meant than the angels that are chosen out from among others, by the Lord himself, to be ministering servants to the Church.

Without preferring one before another — χωρις προκριματος. Without prejudice. Promote no man's cause; make not up thy mind on any case, till thou hast weighed both sides, and heard both parties, with their respective witnesses; and then act impartially, as the matter may appear to be proved. Do not treat any man, in religious matters, according to the rank he holds in life, or according to any personal attachment thou mayest have for him. Every man should be dealt with in the Church as he will be dealt with at the judgment-seat of Christ. A minister of the Gospel, who, in the exercise of discipline in the Church, is swayed and warped by secular considerations, will be a curse rather than a blessing to the people of God. Accepting the persons of the rich, in ecclesiastical matters, has been a source of corruption in Christianity. With some ministers the show of piety in a rich man goes farther than the soundest Christian experience in the poor. What account can such persons give of their stewardship?