The Meaning of 1 Timothy 5:17 Explained

1 Timothy 5:17

KJV: Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

YLT: The well-leading elders of double honour let them be counted worthy, especially those labouring in word and teaching,

Darby: Let the elders who take the lead among the saints well be esteemed worthy of double honour, specially those labouring in word and teaching;

ASV: Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.

KJV Reverse Interlinear

Let  the elders  that rule  well  be counted worthy  of double  honour,  especially  they who labour  in  the word  and  doctrine. 

What does 1 Timothy 5:17 Mean?

Context Summary

1 Timothy 5:17-25 - Impartial And Kindly Supervision
A man of years was always to be honored, and if he were called to rule in the church, he was to be treated with double honor; but none should be appointed to that sacred office hastily or with partiality. Purity, gravity, and abstinence from alcohol were prime requisites in a Christian minister then, as they are now. It is clear from 1 Timothy 5:23 that the Apostles and their helpers practiced total abstinence, or there had been no need for that special injunction to Timothy.
It is clear also from 1 Timothy 5:17-18 that the early Church was encouraged to support its ministers. The Apostle quotes the words of our Lord, to maintain this contention, Matthew 10:10; Luke 10:7. The character of a minister might not be lightly aspersed. If anything had to be said, the informant must lodge his complaint in the presence of witnesses, who could be witnesses against him, if the charge were found to be baseless and frivolous. But public wrongs must be met by public rebuke that any suspicion of favoritism might be disarmed. No man, however, should be called to the sacred and responsible position of presbyter, unless he had been tested and approved. In forming judgments of the fitness of men for office, we must not judge wholly by appearance-good or bad, 1 Timothy 5:24-25. [source]

Chapter Summary: 1 Timothy 5

1  Rules to be observed in reproving
3  Of widows
17  Of elders
23  A precept for Timothy's health
24  Some men's sins go before unto judgment, and some men's follow after

Greek Commentary for 1 Timothy 5:17

The elders that rule well [οι καλως προεστωτες πρεσβυτεροι]
See 1 Timothy 5:1 for ordinary sense of πρεσβυτερος — presbuteros for “older man.” But here of position in same sense as επισκοπος — episkopos (1 Timothy 3:2) as in Titus 1:5 = επισκοπος — episkopos in 1 Timothy 5:7. Cf. Luke‘s use of πρεσβυτερος — presbuteros (Acts 20:17) = Paul‘s επισκοπους — episkopous (Acts 20:28). Προεστωτες — Proestōtes is second perfect active participle of προιστημι — proistēmi (intransitive use) for which see note on 1 Timothy 3:4. [source]
Let be counted worthy [αχιουστωσαν]
Present passive imperative of αχιοω — axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης — diplēs timēs). Old and common contract adjective (διπλοος — diploos two-fold, in opposition to απλοος — haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης — timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω — kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω — kopiaō and προισταμαι — proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω — kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Of double honour [διπλης τιμης]
Old and common contract adjective But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης — timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. [source]
Especially those who labour in word and teaching [μαλιστα οι κοπιωντες εν λογωι και διδασκαλιαι]
Either those who work hard or toil (usual meaning of κοπιαω — kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω — kopiaō and προισταμαι — proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω — kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
The elders that rule well [οἱ καλῶς προεστῶτες πρεσβύτεροι]
For that rule well, see on καλῶς προΐστάμενον rulingwell, 1 Timothy 3:4. The phrase is peculiar to the Pastorals. See on 1 Timothy 5:1. [source]
Double honor [διπλῆς τιμῆς]
This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Matthew 27:6, Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20. Double, not in a strictly literal sense, but as πλείονα τιμὴν morehonor, Hebrews 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both. [source]
Those who labor [οἱ κοπιῶντες]
See on 1 Timothy 4:10. No special emphasis attaches to the word - hard toiling in comparison with those who do not toil. The meaning is, those who faithfully discharge the arduous duty of teaching. Comp. Hebrews 13:7. [source]
In word and doctrine [ἐν λόγῳ καὶ διδασκαλίᾳ]
Better, word and teaching. Word is general, teaching special. In word signifies, in that class of functions where speech is concerned. The special emphasis ( μάλιστα especially) shows the importance which was attached to teaching as an antidote of heresy. [source]

Reverse Greek Commentary Search for 1 Timothy 5:17

1 Thessalonians 5:12 Know [εἰδέναι]
See on 1 Thessalonians 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ἐπιγινώσκετε acknowledge 1 Corinthians 16:18; and ἐγνώσθης takestknowledge, lxx, Romans href="/desk/?q=ro+12:8&sr=1">Romans 12:8. Used of superintendents of households, 1 Timothy 3:4, 1 Timothy 3:5, 1 Timothy 3:12: of the ruling of elders of the church, 1 Timothy 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self-governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1 Corinthians 16:15, 1 Corinthians 16:16. The congregation exercised discipline and gave judgment: 1 Corinthians 5:3-5; 2 Corinthians 2:6, 2 Corinthians 2:7; 2 Corinthians 7:11, 2 Corinthians 7:12; Galatians 6:1. [source]
2 Thessalonians 1:11 Count - worthy [ἀξιώσῃ]
Comp. 1 Timothy 5:17; Hebrews 3:3; Hebrews 10:29. [source]
1 Timothy 5:3 Honor [τίμα]
Not only by respectful treatment but by financial support. Comp. τιμήσει , Matthew 15:5, and πολλαῖς τιμαῖς ἐτίμησαν , Acts 28:10; and διπλῆς τιμῆς 1 Timothy 5:17. Comp. Ephesians href="/desk/?q=eph+6:2&sr=1">Ephesians 6:2, citation), and only here in Pastorals. [source]
1 Timothy 5:1 Rebuke not an elder [πρεσβυτέρῳ μὴ ἐπιπλήξῃς]
The verb N.T.oolxx. originally to lay on blows; hence to castigate with words. Πρεσβύτερος elderoP., but frequent in Gospels, Acts, and Revelation. Modern critical opinion has largely abandoned the view that the original Christian polity was an imitation of that of the Synagogue. The secular and religious authorities of the Jewish communities, at least in purely Jewish localities, were the same; a fact which is against the probability that the polity was directly transferred to the Christian church. The prerogatives of the Jewish elders have nothing corresponding with them in extent in the Christian community. Functions which emerge later in the Jewish-Christian communities of Palestine do not exist in the first Palestinian-Christian society. At the most, as Weizsäcker observes, it could only be a question of borrowing a current name. Modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter which has obtained such wide acceptance, especially among English scholars, through the discussions of Lightfoot and Hatch. The testimony of Clement of Rome (Ep. ad Corinth.) goes to show that the Bishops ( ἡγούμενοι or προηγούμενοι ) are distinguished from the Presbyters, and that if the Bishops are apparently designated as Presbyters, it is, because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. for this reason deceased Bishops are called Presbyters. In Clement, Presbyters signify a class or estate - members of long standing and approved character, and not office-bearers regularly appointed. Among these the Bishops are to be sought. Bishops are reckoned as Presbyters, not because the Presbyter as such is a Bishop, but because the Bishop as such is a Presbyter. In the Pastorals, Bishops and Deacons are associated without mention of Presbyters (1 Timothy 3:1-13). Presbyters are referred to in 1 Timothy 5:17-19, but in an entirely different connection. The qualifications of Bishops and Deacons are detailed in the former passage, and the list of qualifications concludes with the statement that this is the ordering of the church as the house of God (1 Timothy 5:14, 1 Timothy 5:15). The offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until ch. 5, where Timothy's relations to individual church-members are prescribed; and in Titus 2:2ff. these members are classified as old men ( πρεσβύτας ) old women, young men, and servants. In 1 Timothy 5:17are mentioned elders who rule well ( οἱ καλῶς προεστῶτες πρεσβύτεροι ). Assuming that Presbyters and Bishops were identical, a distinction would thus be implied between two classes of Bishops - those who rule well and those who do not: where as the distinction is obviously between old and honored church-members, collectively considered, forming the presbyterial body, and certain of their number who show their qualifications for appointment as overseers. Presbyters as such are not invested with office. There is no formal act constituting a Presbyter. The Bishops are reckoned among the Elders, but the elders as such are not officers. -DIVIDER-
-DIVIDER-
Thus are to be explained the allusions to appointed Elders, Titus 1:5; Acts 14:23. Elders are to be appointed as overseers or Bishops, for the overseers must have the qualifications of approved Presbyters. The ordination of Presbyters is the setting apart of Elders to the position of Superintendents. The Presbyterate denotes an honorable and influential estate in the church on the ground of age, duration of church membership, and approved character. Only Bishops are appointed. There is no appointment to the Presbyterate. At the close of Clement's letter to the Corinthians, the qualifications of a Presbyter are indicated in the description of the three commissioners from the Roman church who are the bearers of the letter, and to whom no official title is given. They are old, members of the Roman church from youth, blameless in life, believing, and sober. -DIVIDER-
-DIVIDER-
[source]

1 Timothy 4:10 We labor and strive [κοπιῶμεν καὶ ἀγωνιζόμεθα]
Both Pauline words. See on Colossians 1:29, where the two are found together as here. Also on κόπου labor 1 Thessalonians 1:3, and κοπιῶντας , and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17, and 2 Timothy 2:6. Both words denote strenuous and painful effort. The καὶ ; has an ascensive force: “we labor, yea struggle.” [source]
1 Timothy 3:2 Apt to teach [διδακτικόν]
oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv). [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 5:19 Against an elder [κατα πρεσβυτερου]
In the official sense of 1 Timothy 5:17. [source]
Hebrews 3:3 Was counted worthy [ἠξίωται]
Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29). [source]
Hebrews 10:28 Under two or three witnesses [ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν]
As in lxx, Deuteronomy 17:6. Ἐπὶ with dative signifying on condition of two or three witnesses testifying. Comp. 1 Timothy 5:17, where the same phrase occurs with the genitive, before, in the presence of. Comp. also Deuteronomy 19:15. [source]
1 Peter 5:3 As lording it [κατακυριεύοντες]
See Matthew 20:25; Acts 19:16. Other words are used for the exercise of legitimate authority in the church: προΐ́σταμαι , to be over (1 Thessalonians 5:12; 1 Timothy 5:17); ποιμαίνω , as 1 Peter 5:2, tend. But this carries the idea of high-handed rule. [source]
1 Peter 5:5 Be subject [οποταγητε]
Second aorist passive imperative of υποτασσω — hupotassō the elder Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in 1 Peter 5:1. See a like change in meaning in 1 Timothy 5:1, 1 Timothy 5:17. [source]
2 John 1:1 The elder [ὁ πρεσβύτερος]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]

What do the individual words in 1 Timothy 5:17 mean?

The well ruling elders of double honor let be counted worthy especially those straining in [the] word and [the] teaching
Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ

καλῶς  well 
Parse: Adverb
Root: καλῶς  
Sense: beautifully, finely, excellently, well.
προεστῶτες  ruling 
Parse: Verb, Perfect Participle Active, Nominative Masculine Plural
Root: προί̈στημι  
Sense: to set or place before.
πρεσβύτεροι  elders 
Parse: Adjective, Nominative Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.
διπλῆς  of  double 
Parse: Adjective, Genitive Feminine Singular
Root: διπλόος 
Sense: twofold, double.
τιμῆς  honor 
Parse: Noun, Genitive Feminine Singular
Root: τιμή  
Sense: a valuing by which the price is fixed.
ἀξιούσθωσαν  let  be  counted  worthy 
Parse: Verb, Present Imperative Middle or Passive, 3rd Person Plural
Root: ἀξιόω  
Sense: to think meet, fit, right.
μάλιστα  especially 
Parse: Adverb
Root: μάλιστα  
Sense: especially, chiefly, most of all, above all.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
κοπιῶντες  straining 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: κοπιάω  
Sense: to grow weary, tired, exhausted (with toil or burdens or grief).
λόγῳ  [the]  word 
Parse: Noun, Dative Masculine Singular
Root: λόγος  
Sense: of speech.
διδασκαλίᾳ  [the]  teaching 
Parse: Noun, Dative Feminine Singular
Root: διδασκαλία  
Sense: teaching, instruction.