1 Timothy 5:19

Against an elder receive not an accusation, but before two or three witnesses.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(19) Against an elder receive not an accusation, but before two or three witnesses.—By the “elder” here we must understand a presbyter—the ordained minister of the Church. St. Paul has been directing his son in the faith, and successor in the government of the chief Asian Church, carefully to watch for, and to reward by dignity and honour, the services of the more zealous and distinguished presbyters. He now tells him that the other matters, besides zeal and successful service among the Church’s professed officers, will come before him when he stands at the helm of the Church. Charges—owing, possibly, to jealousy, party feeling, suspected doctrinal error—will not unfrequently be brought against a presbyter. Such an accusation is only to be received by Timothy when the evidence is perfectly clear. Every possible precaution against simply vexatious charges brought against one occupying the hard and difficult position of a presbyter, must be taken by the presiding minister. The reference is to Deuteronomy 17:6.

Benson Commentary

1 Timothy 5:19-20. Against an elder — Or presbyter; do not even receive an accusation — Unless it is offered to be proved by two or three credible witnesses — By the Mosaic law a private person might be cited (though not condemned) on the testimony of one witness. But St. Paul forbids an elder to be even cited on such evidence, his reputation being of more importance than that of others. Them that sin — Namely, openly and scandalously, and are duly convicted; rebuke before all the church, that others also may fear — To commit the like offences.

Matthew Henry's Concise Commentary

5:17-25 Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.

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.

Jamieson-Fausset-Brown Bible Commentary

19. Against an elder—a presbyter of the Church.

receive not—"entertain not" [Alford].

but before two or three witnesses—A judicial conviction was not permitted in De 17:6; 19:15, except on the testimony of at least two or three witnesses (compare Mt 18:16; Joh 8:17; 2Co 13:1; 1Jo 5:6, 7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (Tit 1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (1Ti 3:2; Tit 1:6). 1Ti 5:21, 24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.

Matthew Poole's Commentary

Against an elder; whether an elder in years or in office, though the latter being the persons formerly spoken of, seen here principally intended.

Recieve not an accusation, but before two or three witnesses; that is, not to proceed to any judicial inquiry upon it, Deu 17:6. This was a law concerning all elders or younger persons, especially in capital causes, but the apostle willeth this to be more specially observed as to officers in the church, whose faithful discharge of their trusts usually more exposeth them to people’s querulous tongues.

Gill's Exposition of the Entire 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.

Geneva Study Bible

{15} Against an elder receive not an accusation, but before two or three witnesses.

(15) The second rule: allow no accusation to be considered against an elder, unless there are two or three witnesses.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Timothy 5:19. The apostle now defines the proper conduct on Timothy’s part towards the presbyters who do not superintend the church καλῶς, but expose themselves to blame, thereby doing hurt to their official influence.

Κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου] Chrysostom wrongly remarks on πρεσβυτέρου: οὐχὶ τὸ ἀξίωμα, ἀλλὰ τὴν ἡλικίαν. Timothy is not to receive an accusation (κατηγορια, Luke 6:7; John 18:29) in order to decide regarding it, ἐκτὸς εἰ μὴ ἐπὶ δύο ἢ τριῶν μαρτύρων. On the pleonasm, ἐκτὸς εἰ μή, see Lobeck, ad Phryn. p. 459; comp. 1 Corinthians 14:5; 1 Corinthians 15:2. Paul is here referring manifestly to the Mosaic law, Deuteronomy 19:15 (LXX.: ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ῥῆμα); comp. Deuteronomy 17:6 (ἐπὶ δυσὶ μάρτυσιν ἢ ἐπὶ τρισὶ μάρτυσι). It is a question whether he does so in the sense—corresponding with the law—of ordaining that Timothy is only to receive an accusation against a presbyter when supported by the testimony of two or three witnesses (so de Wette,[189] Wiesinger, van Oosterzee, and in general most expositors); or whether here, as in Matthew 18:16, there is only a somewhat general reference to the law, and it is merely said that Timothy is to receive the accusation only when brought before him in presence of two or three witnesses[190] (so Hofmann; comp., too, Winer, p. 351 [E. T. p. 469]; Buttmann, p. 289; ἐπὶ μαρτύρων occurs also in the classics in the sense of “before witnesses”). As he is not speaking here of a decision, but only of the reception of an accusation (in order that a decision may be made), and as the construction also is irregular, the second view may be adopted as the more probable one (different in the third edition of this commentary). Reference to the law is made in the N. T. also at Matthew 18:16; 2 Corinthians 13:1, and Hebrews 10:28; comp., too, John 8:17.

[189] De Wette’s question, whether Timothy was not to observe this precept of justice in the case of accusations against others, is not to the point. Timothy was not appointed judge over all matters of private dispute.

[190] The suitability of such a precept is manifest when we consider the position which Timothy had to take up towards the presbyters; comp. on this Hofmann.

Expositor's Greek Testament

1 Timothy 5:19. The mention of καλῶς προεστῶτες πρεσβύτεροι, and of what was due to them, naturally suggests by contrast the consideration of unsatisfactory presbyters. Yet even these were to be protected against the possibility of arbitrary dismissal. They were to have a fair trial in accordance with the provisions of the Old Law, Deuteronomy 19:15 (see also Deuteronomy 17:6, Numbers 35:30. This requirement of two or three witnesses is used allegorically in 2 Corinthians 13:1. Cf. John 8:17, Hebrews 10:28.) It has been asked, Why should this, the ordinary rule, be mentioned at all? The solution is to be found in a consideration of the private, unofficial, character of the Christian Church when this epistle was written. The Church was altogether a voluntary society, unrecognised by the state. The crimes of which its governors could take cognisance were spiritual; or if they were such as were punishable by the ordinary state law, the Church was concerned only with the spiritual and moral aspect of them, that is to say, so far as they affected Church life. There were then no spiritual courts, in the later sense of the term. No Church officer could enforce any but spiritual punishments. In these circumstances, the observance of legal regulations would not be a matter of necessity. Indeed a superintendent who was jealous for the purity of the Church might feel himself justified in acting even on suspicion, when the question arose as to the dismissal of a presbyter.

ἐκτὸς εἰ μή: This phrase arises from a blend of εἰ μή and ἐκτὸς εἰ. Examples of its use are cited from Lucian. Alford notes that similar “pleonastic expressions such as χωρὶς εἰ or εἰ μή, are found in later writers such as Plutarch, Dio Cassius, etc.”. Deissmann cites an instructive example for its use in the Cilician Paul from an inscription of Mopsuestia in Cilicia of the Imperial period (Bible Studies, trans. p. 118). See reff.

ἐπὶ … μαρτύρων: This seems an abbreviation for ἐπὶ στόματος μαρτ. So R.V. Cf. 2 Corinthians 13:1, Hebr. עַל־פִּי עֵד. It is a different use from ἐπὶ in the sense of before (a judge), Mark 13:9, Acts 25:9-10. See Blass, Gram. p. 137.

Cambridge Bible for Schools and Colleges

19. Against an elder] A continuation of Timothy’s official duties towards the presbyters, as is indicated by the context. The Mosaic precept here referred to is given in its most general terms, Deuteronomy 19:15, ‘One witness shall not rise up against a man for any iniquity, or for any sin … at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.’ So the preposition rendered by A.V. here ‘before’ is more exactly given R.V. at the mouth of, the phrase being given thus in full, Matthew 18:16. Winer’s note, § 47, 9th ed. ‘by, with, on the testimony of … witnesses’ is more exact than the phrase in his text ‘before witnesses.’ The reason for being particular here is that in our idiom ‘to hear a thing only before witnesses’ implies merely sufficient publicity and evidence of its having been heard, an entirely different thing from what the Greek conveys with the context. The preposition by itself would equally well bear either meaning e.g. (1) in 2 Corinthians 7:14, ‘our glorying which I made before Titus;’ (2) in the common phrase ‘of a truth,’ Luke 4:25, ‘of a truth,’ i.e. with, on the firm basis of truth, ‘I say unto you.’ Both meanings come from the proper notion of superposition.

but before] Lit. to give an English colloquial pleonasm, ‘except unless.’ So with more stress than ‘but,’ except it be. The phrase occurs 1 Corinthians 15:2, where R.V. alters ‘unless’ into ‘except.’ Cf. the old use of ‘but’ according to its derivation, ‘touch not a cat but without a glove,’ and Spenser

‘But this I read that but its remedy

Thou her afford, full shortly I her dead shall see.’

This direction is to be regarded as embodying the sense of what St Paul wished to convey under the form of another quotation from O.T., so that we should paraphrase, ‘except it be,’ in the spirit of the old precept, ‘at the mouth of two or three witnesses,’ and so Drs Westcott and Hort print the words. This is the simplest answer to De Wette’s question whether Timothy is not to observe this judicial rule in all cases as well as merely in the case of an elder. There is no question of the precise observance of this or any other purely ceremonial precepts any longer. The spirit however lives; ‘judge, rebuke, but never on ill-supported accusations.’

Bengel's Gnomen

1 Timothy 5:19. Πρεσβυτέρου, an elder) 1 Timothy 5:17.—κατηγορίαν, accusation) According to the law of Moses, a private person might be summoned, but not condemned, when there was only one witness: Paul directs that an elder should not even be summoned; for both his character as an innocent person stands higher, and he is more exposed to envy and calumny.—μὴ παραδέχου, do not receive) Timothy had therefore the power of judging in the Church, 1 Timothy 5:21; 1 Timothy 5:24.

Pulpit Commentary

Verse 19. - Except at the mouth of for but before, A.V. An elder; here clearly a presbyter, as the context proves. Receive (παραδέχου); give ear to, entertain; as in Acts 22:18, "They will not receive thy testimony." At the mouth of, etc. There is a reference to the law in Numbers 35:30; Deuteronomy 19:15, and elsewhere (to which our Lord also refers, John 8:17), and St. Paul applies the principle of the law to Timothy's dealings with presbyters who might be accused of not "ruling well." He was not to encourage delatores, secret accusers and defamers, but if any one had a charge to make against a ruler, it was to be done in the presence of witnesses (ἐπί with a genitive). A doubt arises whether" the witnesses" here spoken of were to be witnesses able to support the accusation, or merely witnesses in whose presence the accusation must be made. The juxtaposition of the legal terms κατηγορία and ἐπὶ μαρτύρων favors the strict meaning of μαρτύρων, witnesses able to support the κατηγορία. And, therefore, the direction to Timothy is, "Suffer no man to accuse a presbyter unless he is accompanied by two or three witnesses who are ready to back up the accusation." The italic the mouth of, in the R.V., is not necessary or indeed justified. There is no ellipsis of στόματος. Ἐτὶ δύο ῃ} τριῶν῞ μαρτύρων, "before two or three witnesses," is good classical Greek. 1 Timothy 5:19

Vincent's Word Studies

Receive not an accusation (κατηγορίαν μὴ παραδέχου)

Neither word in Paul. For accusation see on John 5:45. It means a formal accusation before a tribunal. The compound verb παρὰ emphasizes the giver or transmitter of the thing received: to receive from another.

But (ἐκτὸς εἰ μὴ)

Except. A pleonastic formula, except in case. The formula in 1 Corinthians 14:5; 1 Corinthians 15:9.

Before (ἐπὶ)

Or on the authority of. On condition that two witnesses testify. The O.T. law on this point in Deuteronomy 19:15. Comp. Matthew 18:16; John 8:17; 2 Corinthians 13:1.