Them that sin rebuke before all, that others also may fear. I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. 1Tim 5:20-21
Clearly these verses deal with the matter of the rebuke of sin in a public manner. They are the words of Paul the Apostle to Timothy, pastor of the church at Ephesus. This epistle is one of those which are described as the Pastoral epistles since it contains instruction given to Timothy specifically related to his role as a gospel minister. These verses form part of the pastoral duty. The words are not addressed to an Apostle! Had that been the case it might have been argued that this was no longer the duty of the gospel minister, but part of the work of an Apostle. No such argument can be made. The Apostle Paul did issue such public rebuke, Gal 2:11; as did the Saviour Himself, Matt 16:23. Yet such action was not the exclusive domain of the APostle or the Lord Jesus. The fact that this command is issued to Timothy indicates that discharging the duties of a Pastor in compliance with the Scriptures, requires the public rebuke of sin, after the example of the Apostle and the Saviour.
Sin is to be rebuked.
It is a matter for emphasis here: ….them that sin, rebuke… This is a very important matter. It is a question of sin against God and not merely of personal grievance. The Bible does deal elsewhere with the issue of personal grievance and offence caused among Christians. This is what Matthew 18:15-18 is dealing with. That which is truly an offence against God is to be rebuked publicly. There is only one measure of such sin as requires this rebuke – the written word of God. It is not a question of personal preferences or sensibilities, but the absolute standard of right defined by God’s truth.
The rebuke is to be administered publicly by the Pastor. It is unquestionable a part of the preacher’s Biblically defined duty to issue such a rebuke.
The nature of this rebuke is indicated by the greek term employed here. It is an ‘admonition’. That is, it is an exposure of sin with the implied exhortation to repent and turn from it.
It is to be noted that the sin thus rebuked was committed in public. It occurred in the presence of at least two witness who are able to confirm that the action did occur. It is not a private matter. Public sin requires a public rebuke.
The rebuke is to be given without prejudice or favouritism, v21. Paul couches his instruction here in the most serious terms! It is a solemn charge that he presents Timothy with. Before God, before Christ, before the angels of God, he is to bserve – or, carefully guard – the discharge of this duty to rebuke sin before all. There will be attempts made to steal away or nullify this aspect of his work, so Paul puts Timothy on his guard to continue to rebuke in this public fashion.
The persons rebuked.
The context of these words indicate that they apply to the elders, and by extension, to ministers who are teaching elders, v19. They were obviously believers. The elders in 1Tim 5:19-21 were the rulers of the local church where Timothy pastored and their position required a public rebuke of their public sin. The fact that they held office in the congregation meant that the rebuke was required to be given, and was not a reason to bury their sin and be silent. These were men that Timothy or Paul, or both of them, may even have had a hand in ordaining to their office! The men in view were also addressed by Paul himself in Acts 20:28ff. He warned that though elders, called by the Spirit of God to their office, they were liable to sin. In Acts 20:30 Paul’s words of warning are recorded: Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. These words indicate specific public actions in the church that were eligible for a public rebuke rebuke.They were likely to be regarded as friends and fellow servants in the work of God, yet such men are to be rebuked publicly when they sin!
Paul indicates the conditions in which an accusation against an elder is to be entertained: when it is supported by the evidence of two witnesses. When this condition is met, the accused elder is to be rebuked or admonished in public fashion. This prerequisite may be satisfied instantly or very quickly after the offence. Paul’s rebuke of Peter and the Lord’s rebuke of Peter illustrate how quickly the condition is satisifed and acted upon and the rebuke is issued. The elders – and by extension, the teaching elders, or, ministers of the church – are not exempt on account of their office from such rebuke.
A warranted response to sin.
The public rebuke of sin by faithful servants of God is warranted every where in scripture. In 1Tim 5:20 it is the command of the Spirit of God to the Pastor! There is no higher authority or warrant for doing so. Rebuke is seen to be warranted in reference to those in positions of power, authority and influence among God’s people.
The Bible is full of the public rebuke of sin. From the first example of God’s rebuke of Adam’s sin all the way through the Scriptures, the prophets of God, Christ Himself and His Apostles, all rebuked the sins of men in a public fashion. It was in every case recorded in Scripture, so publicly done as to remain public for all time and eternity! Hananiah’s rebuke of King Asa in 1Chron 16:9, was given to the face of the King in the presence of the people and will stand forever in the pages of inspired Scripture. The same is seen in the case of the Saviour’s rebuke of Peter in Matt 16:23; and in the rebuke given by Paul to the same Apostle in Gal 2:11. There is no question about the public nature of these rebukes, nor of the fact that it was a significant part of the ministry of God’s servants to make such public denouncements of sin.
The purpose of such rebuke.
Why is such stern and forthright action required? The Apostle appends the reason directly to his command. It is so that others may fear. This procedure is purposefully engaged in to create alarm in the hearts of God’s people. The rebuke of one is an alarm to all. They are to learn to fear God, fear sin, fear the consequences of sin and so strive to avoid the sin that occasioned the rebuke. The lesson of the rebuke may be stated in the words of Moses, …behold, ye have sinned against the LORD: and be sure your sin will find you out. Num 32:23
Conversely, there is a cost to not following the divine requirement for rebuke. The fear of God is to be learned by His people. It is a life-long education process. Part of that learning process involves being exposed to the public rebuke of public sin which has entered the lives of others. This action of rebuking sin thus becomes a means of grace to all! If it is not administered there will be corresponding lack of the fear of God, a lack of understanding about sin and its consequences, in the experience of many others.
Another obvious reason for rebuke is to produce repentance and restoration. Such rebuke is therefore an act of Christian love. This is exactly what is implied in the words of Peter in 1Peter 4:8: …. charity shall cover the multitude of sins. Sin is only covered, when it is atoned for and pardoned, which occurs when it is confessed. See 1John 1:9. Confession is the product of the exposure of sin. Love rebukes sin so that confession and repentance may secure pardon. The Pastor must rebuke sin publicly in love so that sin is covered and forgiven. It is not unloving to publicly rebuke the sins of God’s people.
Public rebuke is a necessary part of a Biblical ministry
If the public pastoral rebuke of public sin is biblical, then it is unquestionably a necessary part of the function of those servants who would be faithful to their heavenly Master. For a Pastor not to engage in such rebuke is to shirk Divinely given duty! To strip out this duty from the pastoral duty is to countermand the command of God.
To reclassify the public rebuke of sin as being itself a sinful action to be silenced and prevented, is an egregious overthrow of the rule of Scripture.