1 Timothy 5:20

5:20 Those who sin: This term refers either to one who is (rightly) accused or to one making a (false) accusation (Deut 19:16-19). • The others are either the other elders or the rest of the church (cp. Deut 19:20; Acts 5:1-11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Ti 5:20. Τοὺς ἁμαρτάνοντας) them that sin, the elders convicted by witnesses. The others are contradistinguished from those.—οἱλοιποὶ) the others in the flock, who have either committed the same sin, or lest they should commit it.—φόβον, fear) suitable to those who are prepared to sin.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Ti_5:20 contains a further instruction regarding his conduct toward the presbyters.

τοὺς ἁμαρτάνοντας] does not refer to the members of the church in general (de Wette, Wiesinger), but to the presbyters (van Oosterzee, Plitt, Hofmann),those presbyters who, in their official work or general walk, do not conduct themselves in a manner worthy of their office. In such cases it does not matter whether a charge against them is brought before Timothy or not.[191]

ἘΝΏΠΙΟΝ ΠΆΝΤΩΝ ἜΛΕΓΧΕ] The most natural reference of ΠΆΝΤΕς also is to the presbyters. It would clearly be too much to expect that Timothy should punish all sinners before the whole church (comp. Mat_18:15-17); that would be unsuitable, even in the case of presbyters who had sinned. On ἐλέγχειν, censure, comp. Luk_3:19; Tit_1:13; Tit_2:15.

ἽΝΑ ΚΑῚ ΟἹ ΛΟΙΠΟῚ ΦΌΒΟΝ ἜΧΩΣΙ] ΟἹ ΛΟΙΠΟΊ may be only the rest of the same class to which the ἉΜΑΡΤΆΝΟΝΤΕς belong, Hofmann.

[191] Neither the present (ἁμαρτάνοντας) nor the lack of δέ disproves this view. The aorist (ἁμαρτήσαντας) would have pointed to some earlier incident, and δέ would be necessary only if the apostle had had clearly in mind the contrast to the καλῶς προεστῶτες πρεσβύτεροι mentioned in ver. 17.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Ti 5:20 . τοὺς ἁμαρτάνοντας : It cannot be certainly determined whether this refers to offending presbyters only or to sinners in general. In favour of the first alternative, is the consideration that it seems to be a suitable conclusion to 1Ti 5:19 ; and the vehemence of the adjuration in 1Ti 5:21 receives thus a justification. It demands greater moral courage to deal judicially with subordinate officials than with the rank and file of a society.

On the other hand, the sequence of thought in these concluding verses of the chapter is not formal and deliberate. Although it has been shown above that 1Ti 5:17-25 form one section, marked by one prominent topic, the relation of Timothy to presbyters, it cannot be maintained that the connexion is indisputably obvious; and the use of the present participle suggests that habitual sinners are under discussion. One is reluctant to suppose that such men would be found amongst the presbyters of the Church.

ἐνώπιον πάντων : At first sight this seems opposed to the directions given by our Lord, Mat 18:15 , “Shew him his fault between thee and him alone”; but the cases are quite different: Christ is there speaking of the mutual relations of one Christian with another, as brothers in the household of God; here St. Paul is giving directions to a father in God, a Christian ruler, as in 2Ti 4:2 , Tit 1:13 ; Tit 2:15 . Moreover, as Ell. points out, Christ is speaking of checking the beginning of a sinful state, St. Paul is speaking of persistent sinners.

ἵνα καὶ οἱ λοιποὶ , κ . τ . λ .: Cf. Deu 13:11 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The third rule: Let the Elders so convicted be rebuked openly, that they may be an example to others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Them that sin--whether presbyters or laymen.

rebuke before all--publicly before the Church (Mat 18:15-17; Co1 5:9-13; Eph 5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.

others . . . fear--that other members of the Church may have a wholesome fear of offending (Deu 13:11; Act 5:11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20 Those that sin rebuke before all 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, still they are exempted from all reproof. Certainly, if regard be had to the cautions which are collected by Gratian, (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 also may 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) Them that sin rebuke before all, that others also may fear.—The Apostle here, apparently, is still referring exclusively to that order of presbyters whose more meritorious members he had directed Timothy to honour with a special honour, and towards whose accused members he instructed him how to act. He now passes to the question how to deal with these responsible officers of the Church when they were proved to be notoriously sinning. While, on the one hand, the earnest and devoted men were to be honoured with “a double honour”—while every possible legal precaution was to be taken in the case of those being accused—on the other hand, when proved to be men continuing in sin and error, their punishment must be as marked as in the other case was the reward. The errors and sins of teachers of the faith are far more dangerous than in those who make up the rank and file of congregations, and require a more severe and more public punishment.

It is not improbable that St. Paul was especially alluding here to false teaching—to errors of doctrine on the part of some of the Ephesian presbyters. He seems, in his parting address at Miletus to the elders (presbyters) of this very Ephesian Church, to have foreseen such a grievous falling away in the future among their company—“Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Act_20:30). Compare also the Epistle to this same Church of Ephesus (Rev_2:4-5). As the sin, whatever has been its nature, has been committed by men intrusted with a responsible and public charge, so the rebuke and punishment must also be in public, that the warning may then spread over the whole of the various congregations composing the Church, and thus “others also may fear.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. Them that sin] 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 substantive. 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_5:24, and 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_2:15, it seems always to have reference to false teaching and its consequent evil living, and to unite the sharp convincing proof of the error and the sharp condemning reproof of the vice.

that others also may fear] Rather, as R.V., that the rest also may be in fear; ‘the rest,’ i.e. 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.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I charge thee before God,.... Who sees and knows all things, and is a righteous and most impartial Judge; with whom there is no respect of persons, and in whose place and stead, the judges of the earth, both civil and ecclesiastical, stand; and to whom they are accountable for the judgment they pass on men and things; and in whose house or church Timothy was, whose business he was doing, and which ought to be done, with a view to his glory; wherefore the apostle gives him this solemn charge as in his sight:

and the Lord Jesus Christ: who also is God omniscient; and is Jesus Christ the righteous, the Head of the church, and the Judge of quick and dead; before whose judgment seat all must appear; where there will be no respect of persons, nor any partiality used.

And the elect angels; by whom are meant not some of the angels, the more choice, excellent, and principal among them; as the seven angels in the Apocryha:

"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)

among whom Raphael is said to be one. But this is a spurious account, and not to be credited; nor was it an ancient tradition of the Jews, that there were seven principal angels; See Gill on Rev 1:4. The Chaldee paraphrase on Gen 11:7 is mistaken by Mr. Mede, where not "seven", but "seventy" angels are spoken of: but here all the good angels are designed, called sometimes the holy angels, and sometimes the angels in heaven; and here, by the Syriac version, "his angels"; either the angels of God, as they are sometimes styled; or the angels of Jesus Christ, being made by him, and being ministers to him, and for him; and also "elect", because chosen to stand in that integrity and holiness, in which they were created; and to enjoy everlasting glory and happiness, while others of the same species were passed by and left to fall from their first estate, and appointed to everlasting wrath and damnation: so that it may be observed that God's election takes place in angels as well as in men; and which flows from the sovereign will and pleasure of God; and was made in Christ, who is their head, and by whom they are confirmed in their happy state; and in which they must be considered in the pure mass, since they never fell; and which may serve to illustrate and confirm the doctrine of election with respect to men. Now before these the apostle charges Timothy; since they are near to the saints, encamp about them, minister unto them, and are concerned for their good; are spectators of their actions, and witnesses of what is done in churches, since they frequently attend the assemblies of the saints, and will descend with Christ, when he comes to judge the world in righteousness: the mention of them in this, charge gives no countenance to the worshipping of angels, since they are not set upon a level with God and Christ; nor is the charge delivered before them as judges, but as witnesses; nor are the words in the form of an oath, but of a charge; the angels are not sworn by, or appealed unto; only in their presence is this solemn charge given; and it may be observed, that even inanimate creatures, the heavens and the earth, are sometimes called upon as witnesses; and besides, it was usual with the Jews to make such kind of obtestations, So Agrippa (i), in his speech to the Jews, exhorting them to fidelity to the Romans, beseeches them by their holy things, , "and the holy angels of God", and their common country, that is, the good of it, that they would remain steadfast. What is the amount of this charge follows,

that thou observe these things; either all that are contained in the epistle, or more particularly the rules prescribed in this chapter; concerning rebuking members of a different age and sex, providing for poor widows, and taking care of the ministers of the Gospel, and chiefly what regards the discipline of the church with respect to the elders of it; as not to admit an accusation against them, unless it is sufficiently evident, and yet not connive at notorious sinners, but rebuke them publicly; and this charge belongs not only to Timothy, but to the whole church, and to all succeeding ministers and churches in all ages. The manner in which these things are to be observed is,

without preferring one before another; or, as the words may be rendered, "without prejudgment"; that is, without prejudging a case, or determining, before hearing, how it shall be; or as the Syriac version renders it, "in nothing let thy mind be prepossessed"; the sense is, that he should attend to any case that should come before him in the church, without prejudice or prepossession, and hearken to what is said on both sides; and judge impartially, and not in haste, but weigh well and consider the evidence that is given, and then determine as the case appears; so the Arabic version renders it, "without haste", or precipitancy; to which agrees the advice of the men of the great congregation, or Ezra's congregation, who were in his time, and succeeded him; , "be slow in judgment" (k), or long at it; that so by strict and close examination, things not known at first may be discovered: and when judgment is passed, it should not be through affection to one party, and disrespect to another; which is called in Scripture a respect of persons, and here a preferring one to another; and which is further explained by adding,

doing nothing by partiality; or by inclining to one side more than to another. A judge should not preponderate to either side, but should hold the balance of justice even, and do nothing to turn the scale one way or another, but as the weight and truth of the evidence direct; and such a rule should be observed in all church affairs.

(i) Joseph. de Bello Jud. l. 2. c. 16. sect. 4. (k) Pirke Abot, c. 1. sect. 1. Vid. Maimon in ib.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 Them that sin rebuke before all, that others also may fear.

Ver. 20. Them that sin] i.e. Those presbyters that sin publicly, scandalously, as did Peter, Gal 2:14, and those who were convicted by two or three witnesses, as 1Ti 5:19. Rebuke before all, yet not as if they were whipping boys. {See Trapp on "1Ti 5:1"} But if the fault be not known abroad, that rule of our Saviour takes place, Mat 18:15-16. Constantine the Great was heard to say, "That if he should take a presbyter in the act of adultery, he would cover the matter with his imperial robe, rather than it should come abroad to the scandal of the weak and scorn of the wicked."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Them that sin - That have been proved 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 censure as the case demanded. It extends only to spiritual censures. 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 disapprobation 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 disapprobation.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Them that sin, so as to be public criminals, &c. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Them that sin; that is, that sin 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 also may 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 agreeth with that mentioned Deu 13:11.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Them of the elders that sin and are proved as sinning by the due witnesses, it is Timothy’s duty to rebuke before all. It is doubtful whether the all refers to the other elders or all the congregation. The obvious antithesis could refer it to the others of the elders.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Reprove for rebuke, A.V; in the sight of for before, A.V; the rest for others, A.V; be in fear for fear, A.V Reprove; elegce, not ejpiplhxhv, as in ver. 1. (see Mat_18:15) There, the fault being a private one, the reproof is to be administered in private. But in the ease of the sinning presbyter, which is that here intended, Timothy is to reprove the offender "before all," that others also may fear, and may be deterred by their fear from committing a like offence.

The manner of public rebuke.

The apostle refers here, not to offending elders, but to members of the Church generally, as we justly infer from the change of number. It is the elder in the one case; it is "those who sin" in the other.

I THE PUBLICITY OF REBUKE. "Those that sin rebuke before all.

1. The class referred to consists not of those merely overtaken in a fault (Gal_6:1) but, as the tense of the word signifies, persons given to sinning. Thus great consideration and caution are to be exercised. The casual transgressor might be dealt with privately, and would not need further dealing on his exhibiting evidence of repentance.

1. It was to be merely rebuke, not exclusion from the Church. If the rebuke was unheeded, the extreme sentence would follow.

2. The rebuke was to be public.

(1) The transgression may have been very public, to the scandal of religion;

(2) the publicity would involve the full disclosure of the sin, and involve shame.

II THE DESIGN OF PUBLIC REBUKE. "In order that the rest also may fear." Such a discipline would have a deterrent influence upon others. The strictness of the law would not be without effects upon conscience. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Those - Elders. That sin - Scandalously, and are duly convicted. Rebuke before all - The church.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 19. Against an elder (that is, manifestly, one in the presbyteral office) receive not an accusation, except it be (ἐκτὸς εἰ μὴ, a double negative to strengthen the proviso) upon two or three witnesses,—namely, upon their united testimony as the ground of formal proceedings. According to the ancient Jewish law (Deu 17:6, Deu 19:5), the testimony of two was required to substantiate a charge against any one, whatever might be his position in society; and various reasons have been suggested why only in the case of a presbyter adherence to the common rule should have been pressed. It will certainly not do to say, with Bengel, that the apostle is here speaking only of receiving an accusation, not of accrediting the charge; for he obviously means receiving it in the sense of making account of it. But the special mission of Timothy must be borne in mind. He had to make inquiries into matters which must often have been of a delicate and somewhat indefinite kind. Occasionally he might be tempted to go upon information which was partial and defective; and he should therefore be the more careful to insist upon sufficient evidence, especially when one in the position of an elder was concerned; otherwise he might entangle the church in worse evils than those he sought to remedy. But this, of course, implied that in all ordinary circumstances the same method should be generally followed; and attention was specially called to the case of presbyters only because a certain deference was due to their position, and the consequences would naturally be of a graver kind should any false step be taken. The sense of ἐπὶ adopted by Winer (§ 48, 8, c), also preferred by Huther, coram, in the presence of,—as if the meaning were, that Timothy should only decide on an accusation against an elder when he had two or three others beside him,—is grammatically unnecessary (see Ellicott; also Jelf, Gr. § 584), and would give an unnatural turn to the instruction conveyed respecting the cases in question.

Ver. 20. Those that sin rebuke before all, in order that the rest also may have fear. The participle being employed to designate the offending parties, τοὺς ἁμαρτάνοντας, implies more than an occasional act of transgression; it denotes persons who are given to sinning, or are known as sinners. Such Timothy is instructed to rebuke openly, before all (for there can be no doubt that the ἐνώπιον πάντων is intended to qualify the rebuking). He was to adopt so severe a method in order to vindicate the cause of righteousness in the community, and to strike fear into others, that they might be deterred from pursuing like devious courses. Hence the case of such is to be distinguished from that of those who may have been overtaken in a fault, and who should, as elsewhere advised, be tenderly dealt with (Gal 6:1); and in the original instructions given by our Lord respecting grounds of offence among the members of His community, it was clearly implied that a quiet settlement of matters which involved a certain amount of moral blame may and often should be effected, sometimes without the intervention of any church action, and sometimes again by means of it (Mat 18:15). From the very nature of things, it must always be matter for thoughtful consideration how rebuke should be administered so as best to secure the ends of discipline. Not merely the particular kinds of sin to be dealt with, but the state of society also at the time, must be carefully taken into account, though still there are great landmarks to be stedfastly maintained; and a faithful church must leave no room to doubt that “she cannot bear them that are evil.” Some would understand the class of persons described as sinning, and in consequence deserving of rebuke, only of the elders mentioned in the preceding verse. But this is arbitrary, as in the words themselves there is no proper ground for the limitation; and the one verse does not appear to be any way dependent on the other.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

sin

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

20. Them that sin. Whether they be elders, or private members, if convicted, rebuke them publicly, for the sake of the lesson to others. Do not hush the matter up privately.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. τοὺς ἁμαρτάνοντας. Those found sinning, sc. the presbyters, with whose discipline the whole section is taken up. So also ἐνώπιον πάντων does not mean that the whole congregation is to be assembled when a presbyter receives rebuke, but that the sentence shall be delivered in the presence of all his co-presbyters. The case is quite different from such a case as that contemplated in Mat 18:15; for Timothy will act, not as a private individual, but as the representative of the Church and the official guardian of its discipline.

ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν, that the rest also (sc. the other presbyters) may have fear; cp. Deu 13:11. The sentence is delivered in public for the sake of those who hear it.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] [But] those who are doing wrong (if δέ is read, these are the sinning presbyters, and cannot well be any others. Without the particle, the application may be doubted. De W., Wiesinger, and Ellic., following a few others (Aret., Heinr., Matthies, al.), maintain the general reference. So appears Chrys. to have done, understanding πρεσβ. merely of age, and going on without any further remark, and so (apparently) Thdrt. But, even thus, the other view is the more likely, from the strong language used in ver. 21, and the return again to the subject in ver. 22; and so most Commentators. The pres. part. is no argument against it (against De W. and Wiesinger): ‘those who are (detected in) sinning,’ who are proved to be living in sin, may well be intended by it: the fact of their being ἁμαρτάνοντες is not ascertained till they have been charged with fault, and the evidence of the witnesses taken) reprove in the presence of all (not all the presbyters, the ‘consessus presbyterorum:’ see on καὶ οἱ λοιποί below: but the whole congregation. Had it not been for ecclesiastical considerations, we should never have heard of such a limited meaning for ἐνώπιον πάντων), that the rest also (not, the other presbyters, which would have certainly been pointed out if intended,—but in its usual sense of ‘the rest,’ generally: the καί seems to make this even plainer: that the warning may not be confined to a few, but may also spread over the whole church) may have fear (see Deu 13:11: fear, on seeing the public disgrace consequent on sin. ἔχωσιν, as above, ver. 12).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. τοὺς ἁμαρτάνοντας] perhaps “those who persist in sin” (present partic.), cf. Tit 3:11. The context limits this and πάντων and οἱ λοιποί to presbyters.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Them that sin [τους αμαρτανοντας] . Referring to Elders, who, by reason of their public position [προεστωτες] , should receive public rebuke.

Rebuke [ελεγχε] . Comp. 2Ti 4:2; Tit 1:9, 13; Tit 2:15. See on reproved, Joh 3:20.

Others [οι λοιποι] . More correctly, the rest. His fellow Elders. May fear [φοβον εχωσιν] . May have fear, which is stronger than A. V.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.