1 Timothy 5:1-2
Do not rebuke an older man, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters, with all purity.
What’s the implication of Paul’s use of the terms father, brother, mother, and sister?
The church of God is a spiritual family, and relationships within the church are to be viewed as analogous to those within the biological family. He’s already implied this concept elsewhere in this epistle:
“for if a man does not know how to rule his own house, how will he take care of the church of God? (1 Timothy 3:5).”
“I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth (1 Timothy 3:15).”
What’s the context of this verse?
The implication is that it’s Paul’s instruction for how to deal (in a general sense) with sin by members of the family of God. Specifically:
Do Not Rebuke
In English, to rebuke means “to speak in an angry and critical way to someone” or “to criticize sharply” [1]. The Greek root word used here by Paul — ἐπιπλήσσω (ep-ee-place’-so) — properly means “to (physically) strike in a vulnerable place or (figuratively) to strike someone with sharp, insensitive (brutal) words [2].” Although the word ἐπιπλήσσω only appears once in the New Testament, and not at all in the Septuagint [3], a related word appears in 1 Timothy 3:3. The Greek word translated as “violent” (NKJV) or “pugnacious” (NASB) in 1 Timothy 3:3 is derived from πλήσσω and is thus related to ἐπιπλήσσω ; it literally means a “striker” and can refer to either physical or verbal striking [4]. In this regard, Paul’s command in 1 Timothy is clear:
“Do not strike (1 Timothy 5:1)!”
“A bishop (elder) must not be a striker (1 Timothy 3:3)!”
Who should we not strike?
Fathers, mothers, brothers, and sisters. That is, Christians, in particular Christian leaders, shouldn’t strike anyone!
Why should we not strike?
First of all, because Paul commands us not to do so with apostolic authority (1 Timothy 1:1)! Secondly, because there are numerous bad consequences to striking. For example (Proverbs 15:1):
“A soft answer turns away wrath, but a harsh word stirs up anger.”
In other words, confronting sin with a harsh rebuke is likely to provoke and worsen the situation, in particular if the sinner in question is spiritually immature.
Wait! Is Paul contradicting himself?
In 1 Timothy 5:1, Paul wrote “Do not rebuke an older man (presbytero).” However, in 1 Timothy 5:20, Paul wrote:
“Those (presbyteroi) who are sinning rebuke in the presence of all.”
This sure seems like a contradiction: do not rebuke, but make sure that you rebuke! However, it only appears that way in common “literal” English translations (at least in the KJV, NKJV, NASB, and ESV). For some reason, these translations fail to take into account that Paul used different Greek words in verses 5:1 (epipléssó) and 5:20 (elegchó). Interestingly enough, the “looser” translations (e.g., NIV and NLT) do a better job of differentiating these words. Take for example the NLT:
“Never speak harshly to an older man (1 Timothy 5:1).”
“ Those who sin should be reprimanded in front of the whole church (1 Timothy 5:20).”
To reprimand isn’t a very good translation of elegchó, but at least the NLT translators avoided incorporation of an apparent contradiction in the text through this translation. For more on Paul’s actual intent in 1 Timothy 5:20, stay tuned for subsequent posts. Moving back to 1 Timothy 5:1-2:
If we are not to rebuke (strike) someone who is sinning in the church family, then what should a Christian or Christian leader do?
Exhort
The Greek word translated as “exhort” (παρακαλέω) is also well translated as “encourage” or “comfort” or “admonish” or “appeal.” Specifically it refers to “offering up evidence that stands up in God’s court”[5], and thus should be considered to be circumstance dependent. Paul is here commanding Timothy (and I think by extension all Christian leaders and Christians) to exhort, i.e., to offer God’s truth and appropriate action in the circumstance.
Who should we exhort?
Fathers, mothers, brothers, and sisters. That is, when confronted with sin within the family (both biological and spiritual), Christians, in particular Christian leaders, should encourage, comfort and admonish!
Fathers and Mothers
Paul uses the masculine and feminine forms of the same word when describing father (patera) and mothers (meteras) in these verses: specifically, Paul refers to an older man (presbytero) and older women (presbyteras) [7]. Interestingly, although this Greek word πρεσβύτερος (presbyteros) is not the same word translated as “bishop” (NKJV) or “overseer” (ESV, NASB, NIV) in 1 Timothy 3:2 [9] — ἐπίσκοπος (episkopos) — it is the same Greek word that Paul used in 1 Timothy 5:17, 1 Timothy 5:19, and Titus 1:5, in which the context clearly refers to the office of elder (e.g., the presbyteroi in 1 Timothy 5:17 (a) rule and (b) have the responsibility of teaching the word and doctrine, all of which is reserved for the role of the episkopos in 1 Timothy 3:1-7). In other words, Paul periodically used the Greek words episkopos and presbyteros interchangeably to refer to an elder in the church. Consequently, those with an egalitarian perspective may “infer” from 1 Timothy 5:1-19 that Paul was in favor of both male and female elders. However, the context of 1 Timothy 2:12 -3:7 clearly mitigates against this egalitarian view. For details see:
• 1 Timothy 2:8-12 : Proper Roles and Attitudes of Men and Women in the Church
• 1 Timothy 2:11-15 : Why Prohibit Women from Corporate Teaching and Authority Roles in the Church?
• 1 Timothy 3:1-2a : Qualifications of Elders (Part 1)
• 1 Timothy 3:2b-3 : Qualifications of Elders (Part 2)
• 1 Timothy 3:4-5 : Qualifications of Elders (Part 3)
• 1 Timothy 3:6-7 : Qualifications of Elders (Part 4)
So then, the generic translation of presbytero and presbyteras in 1 Timothy 5:1-2 as older man and older women, respectively, seems appropriate in context. In this case, however, Paul is likely not referring to physical age (although maturity was generally assumed to be proportional to physical age in first century Greek and Jewish society), but referring to those men and women in the church who are considered spiritually mature [10].
Brothers and Sisters
Paul used the masculine and feminine forms of the same words when describing brothers (adelphous) and sisters (adelphas) in these verses: in particular, Paul refers to younger men (neoterous) and younger women (neoteras) [7]. The Greek root word neos itself means new on the scene and suggests something new in time, recently revealed, or something that was not previously present [8]. Consequently, neoterous and neoteras appear to allude to someone who is a recent convert and thus spiritually immature.
Everyone
As Paul specifically directs this instruction toward those who are less mature (neoterous, neoteras) and those who are more mature (presbytero, presbyteras), he is likely implying that it should be applied to everyone in the church, including those of “intermediate” maturity.
But how should people be exhorted?
In general, this depends on the person’s maturity level, as explicitly indicated in the text, and the circumstance, as is implicit in the meaning of the Greek word translated as “exhort” (see Exhort above). For example, with regards to more mature (older) men and women, they should be treated as fathers and mothers, who clearly are to be treated with honor. As it is written (Exodus 20:6):
“Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you.”
Those who are less spiritually mature or perhaps more “fragile” in their walk with Jesus may need a significantly more gentle approach that includes spiritual milk instead of solid food. As an example, Paul included a specific instruction as to how spiritually immature women are to be exhorted by Christian leaders:
In Purity
The word for purity used in 1 Timothy 5:2 [7] is the same as that used in 1 Timothy 4:12 [11] — ἁγνεία (hag-ni’-ah). The sense of ἁγνεία (hag-ni’-ah) is chastity, i.e., sexual purity [12]. Therefore, Paul is clearly commanding and warning Timothy (and thus in particular male Christian leaders and Christians today) to deal with spiritually immature women in the church in a manner commensurate with sexual purity. Sadly, the failure of men to heed this command has led to sexual immorality which plagues the church to this day.
About what should we exhort?
Clearly all people should be called to confess sin, repent, and reconcile with the person(s) against whom they have sinned. However, I think that this question is well answered through probing the use of exhort (παρακαλέω) elsewhere in Scripture. παρακαλέω is used 198 times in the Bible (New Testament and Septuagint), including by the apostle Paul [6]. For example:
“I beseech (παρακαλέω) you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service (Romans 12:1).”
“Now I beg (παρακαλέω) you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me (Romans 15:30).”
“Now I urge (παρακαλέω) you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them (Romans 16:17).”
“Now I plead with (παρακαλέω) you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment (1 Corinthians 1:10).”
“Therefore I urge (παρακαλέω) you, imitate me (1 Corinthians 4:16).”
“ I urge (παρακαλέω) you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints— that you also submit to such, and to everyone who works and labors with us (1 Corinthians 16:15-16).”
“But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort (παρακαλέω) him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge (παρακαλέω) you to reaffirm your love to him (2 Corinthians 2:5-8).”
“Now then, we are ambassadors for Christ, as though God were pleading (παρακαλέω) through us: we implore you on Christ’s behalf, be reconciled to God (2 Corinthians 5:20).”
“I, therefore, the prisoner of the Lord, beseech (παρακαλέω) you to walk worthy of the calling with which you were called (Ephesians 4:1).”
“Finally then, brethren, we urge and exhort (παρακαλέω) in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God (1 Thessalonians 4:1).”
“Therefore I exhort (παρακαλέω) first of all that supplications, prayers, intercessions, and giving of thanks be made for all men.”
Reflection
All Christian leaders must periodically confront sin in the family of God. All Christian parents must periodically confront sin in their children. All Christians periodically experience sin in their extended family (with parents, siblings, cousins, etc.) and in their church family. In this regard, dear Christian reader, when you are confronted with sin:
• To what extent do you rebuke (strike)?
• To what extent do you exhort?
• What step(s) can and should you take to “wag more and bark less” [13]?
End Notes
[1] http://www.merriam-webster.com/dictionary/rebuke
[2] http://biblehub.com/greek/1969.htm
[3] http://studybible.info/search-interlinear/strongs/1969
[4] http://biblehub.com/greek/4131.htm
[5] http://biblehub.com/greek/3870.htm
[6] http://studybible.info/search-interlinear/strongs/3870
[7] http://biblehub.com/interlinear/1_timothy/5.htm
[8] http://biblehub.com/greek/3501.htm
[9] http://biblehub.com/interlinear/1_timothy/3.htm
[10] http://biblehub.com/greek/4245.htm
[11] http://biblehub.com/interlinear/1_timothy/4.htm
[12] http://biblehub.com/greek/47.htm
[13] After preparing but before sharing this lesson, as I was driving my son to a Karate lesson, I noticed the phrase “Wag More, Bark Less” on a bumper sticker and thought that it was an appropriate summation of Paul’s instruction in 1 Timothy 5:1-2. I’m uncertain as to who coined the phrase; but it clearly wasn’t me.
Bibliography
[i] J.R.W.Stott, “The Message of 1 Timothy & Titus,” Inter-Varsity Press, Leicester, 1996.
[ii] J.MacArthur, “The New Testament Commentary : 1 Timothy,” Moody Press, Chicago, 1995.
[iii] A.Duane Liftin in J.F.Walvoord and R.B.Zuck (Editors), “The Bible Knowledge Commentary,”Chariot Victor Publishing, Colorado Springs, 1983.
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