One of my go-to resources for entry-level Bible study is The Bible Project. They make high-quality summary videos on each book of the Bible. Here is the one for 1 Timothy:
John Piper has created a series on 1 Timothy, using his interactive Bible study method called "Look at the Book," or LAB for short. He explains what the purpose of Look at the Book is here:
The content of chapter 5 turns into personal lessons for Timothy and instruction for bondservants. The section ends with the summarizing phrase "teach and urge these things." The chapter breaks should be disregarded, since they interrupt the flow of thought in the text. The theme of this section seems to be the private/public displays of sin. Paul's overall lesson is simple: your private sins will find you out.
First, notice Paul's admonition to Timothy about laying hands on others in a hasty manner. By hastily laying hands, Timothy may inadvertently take part in the sins of others. The earlier reference to "laying on of hands" in 1 Timothy 4:14 indicates that Paul has in view here Timothy's role in commissioning new leaders. In chapter 1, Paul's purpose for Timothy at Ephesus is to correct false teachers. Coupled with the descriptions in 1 Timothy 3, it is not outside the scope of Paul's plan to say that Timothy had at his disposal the authority to replace false teachers or appoint new teachers at the church of Ephesus. Paul's statement implies at least two corollaries: 1) "Timothy, arrive at the laying of hands slowly, by carefully vetting each candidate to ensure they meet the criteria," and 2) "Timothy, laying on of hands in a hasty manner, without careful vetting, may result in later discovery of sin, which will bring about judgment." The latter corollary is connected to verse 24.
The statement at the end of verse 22 forms the basis for Paul's instruction on the makeshift remedy. Apparently, Timothy was plagued with frequent ailments that stemmed from his chronic stomach problem. In response, Paul advises Timothy to drink a little wine and not only water. Timothy's source of water may have been contaminated; but we do not know that for certain. It is more likely that Paul is implying that in addition to water, Timothy should drink a little wine. In any case, the implication of the passage is that drinking a little wine for the sake of chronic stomach ailments is permissible and compatible with the requirement to keep one's self pure. In 1 Timothy 3:8, Paul highlights that indulging in much wine may disqualify a candidate from leadership. Paul also does not advocate abstinence from wine, as perhaps some false teachers did (1 Timothy 4:3). Here, then, 1 Timothy strikes a simple balance between the age-old debate on drinking in ministry: a little wine is fine, too much is malign.
Verses 24 and 25 flow naturally out of verses 22 and 23. Paul makes the observation that some peoples' sins are so obvious that their inevitable trajectory is judgment. And yet, even the sins of some people who are not so obviously sinful eventually appear. Similarly, what can be said about sinful acts can also be applied to good works. Paul's lessons to Timothy on leadership selection are clear: be careful about laying hands on leaders who have not been carefully vetted. In time, people may prove to lead such sinful lives that their end is judgment. The corollary is also true: in time, people may prove to lead lives of good works that may prove their worth as leaders. Even a practical matter such as alcohol consumption can indicate the impact of a person's life on church leadership.
The final section transitions to the third group of Paul's instruction: slaves. (The first two being widows and elders). It is not clear whether Paul's instruction on slaves addresses a specific situation at Ephesus or whether it is general. In any case, Paul's main admonition is for slaves to respect their earthly masters, whether believing or unbelieving.
Verse 6:1 deals with the believing bondservant's regard for masters, in general. Believing bondservants should treat their masters as worthy of all honor for two reasons. First, when bondservants honor their masters, they are honoring the name of God. Secondly, when bondservants honor their masters, they are honoring the teaching of Paul and Timothy, who were sent by God. Ultimately, Paul's concern is that bondservants express honor to God and his teaching through a practical connection point, that is, their earthly masters. In other words, God's plan for bondservants is their adherence to the chain of authority placed on their lives. This is the way they may glorify God and honor his teaching.
If that is true in a general sense between believing bondservants and their masters, how much more important is a bondservant's respectful conduct toward their master when their masters are believing? In verse 6:2, Paul dismisses the notion that a believing bondservant may treat their believing master with less respect on the grounds that they are brothers. Notice that Paul holds in tact the authority structure (Master over Bondservant) between believers and requires strict adherence by the bondservant to this earthly relationship. In fact, Paul heightens the responsibility of the bondservant in this unique authority structure between believers: "rather they must all the better."
Whereas believing bondservants may think they can get away with disrespecting their believing masters because they are brothers, Paul argues (on the same grounds!) that the brotherhood believing bondservants and masters share should spur on greater service on the part of the bondservant. Believing bondservants respect their believing masters not in spite of their brotherhood but because of their brotherhood.
Elsewhere, Paul writes to a believing master named Philemon, defending his runaway slave, Onesimus. Onesimus had run away from Philemon, met Paul and became a believer. Paul returns Onesimus to his believing master, in order to uphold the authority structures between believers (Philemon 1:8–16). While the fate of Onesimus is unknown, Paul undoubtedly believed that Onesimus, having become a believer, would now be an even better slave to Philemon because of their brotherhood (Philemon 1:15–17). Paul's appeal to Philemon also shows that Paul expects believing masters to show a tremendous amount of grace to their slaves and to treat believing slaves as dear brothers (Philemon 1:21).
The Command: "Let the elders who rule well be considered worthy of double honor"
Two main questions of clarification are worth asking: 1) How does "especially" relate to the command? and 2) How do the Scriptures Paul cites support the consideration for double honor for ruling elders?
How does "especially" relate to the command?
Does "especially" modify the first or second part of the command? If the adverb modifies the first part of the command, Paul strongly insinuates that "those who labor in preaching and teaching" are to be differentiated from the broad category of "elders who rule well." If the adverb modifies the second part of the command, "be considered worthy of double honor," then Paul strongly suggests somehow that "those who labor in preaching and teaching" are worthy of a greater double honor.
The likely interpretation is that Paul envisions two groups of elders: those who rule well in general, and those who rule well by preaching and teaching. Although all elders should be able to teach (1 Timothy 3:2), not all elders will labor primarily in those specific ways. The text does not suggest that teaching and preaching gives access to "more" double honor ("especially those who preach and teach are worthy of double honor"). "Double honor" is reserved for both categories of elders who rule well. The keyword is "well."
How do the Scriptures support the consideration for double honor for ruling elders?
The consideration for double honor is grounded in two passages of Scripture. The first passage is from Deuteronomy 25:4, "you shall not muzzle an ox when it treads out the grain." The second passage is: "the laborer deserves his wages," most likely a reference to Jesus's words from Luke 10:7.
Why does Paul ground the support of elders on these two passages? The Luke 10:7 passage is more obvious in this context: it is right and good for pastors who serve faithfully to receive hospitality and generosity from the church.
The Deuteronomy 25:4 passage is less clear. What do oxen have to do with elders? Both labor and both have rights to be remunerated for their labor. God provides food for the oxen as they labor, which is why Israel was commanded not to muzzle them. Similarly, elders are entitled to their wages as they labor, which is why Paul commands the church to be generous to their elders.
PART 2
In the second part, 5:19-20, Paul stipulates two main ideas. First, charges against elders should be well-established. And second, Paul instructs that those who are in persistent sin should be rebuked publicly.
The first stipulation contains a negative command (do not), an exception (except on...), and a qualifier (two or three witnesses). The second stipulation contains a qualifier (as for those...), a positive command (rebuke them...), and a reason for the command (so that...).
These two commands are necessary for the church and fit Paul's major thesis in 1 Timothy 3:14–15. Elders, perhaps more than any other church member, are open to accusations because of their public ministry. It is important, therefore, to allow admission of charges and public rebukes to elders who abuse their position in the household of God. But these verses stipulate features to protect elders against baseless accusations. It is unlikely that two or three witnesses would admit a charge if it were baseless. Deuteronomy 19:15, from where the caveat of two or three witnesses derives, is adamant that disputes are in "the presence of the Lord." This is why Paul concludes this section with verse 21.
PART 3
Paul's charge to Timothy in verse 21 functions as a natural conclusion to the previous sections. First, "these instructions" likely refers back to the material contained in 5:8–20. The first occurrence of "these things" is in 3:14, which includes the material from chapters 1-3. Paul uses "these things" more frequently in the latter half of the letter (4:6, 11; 5:7, 21; 6:2, 11) to summarize sections of commands. So "these instructions" in 5:21 likely summarizes commands related to widows and elders.
As mentioned above, 5:21 captures the theme of Deuteronomy 19:15, which explains that disputes are to be held in "the presence of the Lord," the covenant God. Paul continues that thought here, "in the presence of God," but adds "Christ Jesus," and "elect angels." In other words, a large swath of heavenly beings, but most importantly, God himself, are present and can observe Timothy's keeping of these rules. Several observations are noteworthy.
1) "These instructions" are from God himself, which is why Paul binds Timothy to keep them. The instructions are authoritative, not because Paul thinks they may be good for building community; rather, they are commands instituted by God and should be held in high regard.
2) Secondly, invoking the presence of God, Christ Jesus, and the elect angels, requires Timothy to look past the Apostle Paul to the authority undergirding the apostle's ministry. Paul is and always has been a mere messenger of God's own pleasure. Paul is binding Timothy to the authority that surpasses even his apostolic authority; the very authority of God.
3) Timothy is to keep these instructions "without prejudging." Paul clarifies what he means by prejudging: Timothy is to do nothing "from partiality." It is especially important for Timothy to remain above board in the way he handles sensitive issues like qualifying and providing for widows or receiving charges and accusations against elders. If Timothy is tempted to offer preferential treatment, it could negatively impact God's household, resulting in a failed ministry. Paul wants to impress on Timothy the weight of the task before him. It's a task that requires faithfulness, judiciousness, and impartiality.
