Them that without rebuke before all, that others also may fear.
twenty. Them that without ]A connecting particle has some authority here but not enough for adoption. The absence need not (see note above) make us think the subject is changed from offending presbyters to sinners generally. This would require more support from the context than is given, the main thought being still Timothy’s official and personal bearing towards presbyters. The article with the present participle is nearly the equivalent of a noun. Cf. Winer, 47, 7. The same article and present participle occur in 1Jn 3:6, where the force of the present is of the utmost importance. ‘It describes a character, “a prevailing habit,” and not primarily an act.’ Bp Westcott. So here, ‘those who are living in sin’ among the presbyters. Bp Wordsworth gives a special character to these sins: ‘He is speaking specially of Presbyters whose sins, particularly in doctrine, are public and notorious. And this exposition is confirmed by the application of the word “sins” to them here and in 1Ti 5:24and Tit 3:11, where he says of a heretical teacher that he “sinneth being self-condemned.” St Paul thus declares the moral guilt of false doctrine.’ And he quotes St Paul’s prophecy to the Athenian presbyters of such ‘grievous wolves,’ ‘speaking perverse things’ among them, act 20:29.
rebuke before all ]The word is sometimes ‘convict,’ sometimes ‘condemn.’ In its use in these Epistles, here and 2Ti 4:2; Tit 1:9; Tit 1:13; Tit 2:15it seems always to have reference to false teaching and its consequence evil livingand to unite the sharp convincing proof of the error and the sharp condemning reproof of the vice.
that others may also fear ]Rather, as RV, that the rest also may be in fear; ‘the rest,’ ie those who have heard and perhaps approved of the false teaching and its vicious morals; ‘may be in fear,’ the longer expression being used to denote the state of abiding ‘godly fear.’
Source: The Cambridge Bible for Schools and Colleges
Them that sin – That have been proven to have committed sin – referring probably to the elders mentioned in the previous verse, but giving the direction so general a form that it might be applicable to others.
Rebuke before all – Before all the church or congregation. The word rebuke properly denotes to reprove or reprehend. It means here that there should be a public statement of the nature of the offence, and such a censorship as the case demanded. It extends only to spiritual censorship. There is no power given of inflicting any punishment by fine or imprisonment. The power of the church, in such cases, is only to express its strong and decided disapproval of the wrong done, and, if the case demands it, of disowning the offending member or minister. This direction to rebuke an offender before all, may be easily reconciled with the direction in 1Ti 5:1, Rebuke not an elder. The latter refers to the private and pastoral conversation with an elder, and to the method in which he should be treated in such contact – to wit, with the feelings due to a father; the direction here refers to the manner in which an offender should be treated who has been proved to be guilty, and where the case has become public. Then there is to be a public expression of disapproval.
That others also may fear – That they may be kept from committing the same offence; compare 1Pe 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.
Source: Albert Barnes’ Notes on the Bible
Verse 20. Them that sin rebuke before all]That is, before the members of the Church; which was the custom of the Jews in their synagogues. But, if the words refer to the elders alone, then the transgressing elder is to be reproved before his fellows of him, and be tried by them.
That others also may fear.]This is the grand object of Church censures, to reclaim the transgressors, and to give warning to others.
Source: Adam Clarke’s Commentary and Critical Notes on the Bible
Them that without; that is, that without publicly and scandalously, so as others have taken notice of it.
Rebuke before all; rebuke not privately, by a ministerial correption, but by a public ecclesiastical correption before the whole church.
That others may also fear; that the salve may answer the sore, and the plaster be as broad as the wound; and that others may be afraid to do the like. This end of the punishment agrees with that mentioned Deu 13:11.
Source: English Annotations on the Holy Bible by Matthew Poole
20. Them that sinwhether presbyters or laymen.
rebuke before all publicly before the Church (Matt 18:15-17;1Co 5:9-13; Ephesians 5:11).Not until this “rebuke” was disregarded was the offender tobe excommunicated.
others. . . fear that other members of the Church may have a wholesome fear of offendingDeu 13:11; Act 5:11).
Source: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Them that no rebuke before all,…. This the apostle adds to the above rule, to show that he was far from screening wicked ministers, or elders, guilty of flagitious crimes, and gross enormities: for these words, though they may be applied unto, and may hold good of all offenders , that are members of churches; yet they seem chiefly to regard elders, even such who sin, who continue to sin, who live in sin, in some notorious sin or another; which is evident and known, to the great scandal of religion, and dishonor of the Gospel: and so some read the words, “them that sin before all, rebuke”; not only admonish once and again, but degrade them from their office, and withdraw from them, as from other disorderly persons, and cut them off, and cast them out of the church, and that in a public manner; and so the Arabic version renders it, “before the congregation”: which was done only in case of notorious offenses: and which rule is observed by the Jews, and runs thus h;
“a wise man, an elder in wisdom, and so a prince, or the father of the sanhedrim, that sins, they do not excommunicate him (with Niddui) always, “publicly”, unless he does as Jeroboam the son of Nebat and his companions; but when he sins other sins, they chastise him privately.”
the end is,
that others may also fear; that other elders, or other members of the church, or both, may fear to do the same evil things, lest they incur the same censorship and punishment: the Syriac version reads, “other men”; and the Arabic version, “the rest of the people.” The phrase seems to be taken out of From 13:11.
h Maimon. Talmud Torah, c. 7th sect. 1.
Source: John Gill’s Exposition of the Entire Bible
Them that without ( ). The elders who continue to sin (present active participle).
In the sight of all ( ). “In the eye of ( the one who is in the eye of, then combined = ) all” the elders (or even of the church). see next verse twenty-one and Ga 1:20. Public rebuke when a clear case, not promiscuous gossip.
May be in fear ( ). Present active subjunctive with (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.”
Source: Robertson’s Word Pictures in the New Testament
Them that without . Referring to Elders, who, by reason of their public position should receive public rebuke.
rebuke . Comp. 2Ti 4:2; Tit 1:9, 13; Tit 2:15. See on reproved, John 3:20.
Others . More correctly, the rest. His fellow Elders of him. May fear . May have fear, which is stronger than AV
Source: Vincent’s Word Studies in the New Testament
1) “Them that without rebuke before all” (tous amartanontas enopion panton elegche) “The ones going on progressively sinning, reprove or rebuke thou, in the presence of all.” Timothy was charged to publicly, openly reprove and rebuke sinning professors, in public assembly. This appears to concern erring elders and laymen.
two) “That others may also fear. “ (hina kai loipoi phobon echosin) ” In order that the rest (of the congregation) may also have fear.” Public denunciation of specific kinds of sin, overt or covert sins, by the pastor, is designed to restrain the one tempted to sin, 2Ti 4:2; Tit 2:15.
Source: Garner-Howes Baptist Commentary
20 Those that sin rebuke before all (104) Whenever any measure is taken for the protection of good men, it is immediately seized by bad men to prevent them from being condemned. Accordingly, what Paul had said about repelling unjust accusations he modifies by this statement, so that none may, on this presence, escape the punishment due to sin. And, indeed, we see how great and diversified are the privileges by which Popery surrounds its clergy; so that, although their life be ever so wicked, (105) still they are exempted from all reproof. Certainly, if regard be had to the cautions which are collected by Gratian, (106) (Caus. 2, Quest. 4 and Quest. 7,) there will be no danger of their being ever compelled to give an account of their life. Where will they find the seventy-two witnesses for condemning a bishop, which are demanded by the disgusting bull issued by Pope Sylvester? Moreover, seeing that the whole order of laymen is debarred from accusing, and as the inferior orders, even of the clergy, are forbidden to give any annoyance to the higher classes of them, what shall hinder them from fearlessly mocking at all decisions?
It is therefore proper, carefully to observe this moderation, that insolent tongues shall be restrained from defaming elders by false accusations, and yet that every one of them who conducts himself badly shall be severely corrected; for I understand this injunction to relate to elders, that they who live a dissolute life shall be openly reproved.
That others may also fear Wherefore? That others, warned by such an example, may fear the more, when they perceive that not even those who are placed above them in rank and honor are spared; for as elders ought to lead the way to others by the example of a holy life, so, if they commit crime, it is proper to exercise severity of discipline toward them, that it may serve as an example to others. And why should greater forbearance be used toward those whose offenses are much more hurtful than those of others? Let it be understood that Paul speaks of crimes or glaring transgressions, which are attended by public scandal; for, if any of the elders shall have committed a fault, not of a public nature, it is certain that he ought to be privately admonished and not openly reproved.
(104) “Reprimand publicly.” “Rebuke publicly.”
(105) “Combien que la vie de leurs moines et prestres soit la plus meschante et desbordee qu’on scauroit dire.” — “Although the life of their monks and priests be the most wicked and dissolute that can be described.”
(106) “Gratian, a Benedictine of the 12th century, was a native of Chiusi, and was the author of a famous work, entitled “ Decretal,” or “ Concordantia Discordantium Canonum,” in which he endeavored to reconcile those canons that seem to contradict each other. He was, however, guilty of some errors, which Anthony Augustine endeavored to correct in his work entitled “ De emendatione Gratiani “ Gratian’s “ Decretal “ forms one of the principal parts of the canon law.” —Gorton’s Biog. Dict.
Source: Calvin’s Complete Commentary
(twenty) Them that sin rebuke before all,…