What does 1 Timothy 5:17 mean by "double honor" for elders? Canonical Text and Translation “The elders who lead well are worthy of double honor, especially those who labor in preaching and teaching” (1 Timothy 5:17). Paul addresses Timothy, his apostolic delegate in Ephesus, giving instructions for church order. The command is neither optional nor cultural only; the verb form (ἐστωσαν ἄξιοι—“let them be considered worthy”) carries continuous, binding force upon every local assembly. Immediate Literary Context 1 Timothy 5 discusses rightful recognition of three groups: widows (vv. 3–16), elders (vv. 17–20), and slaves (6:1–2). “Honor” (τιμή, timē) applied to widows already includes material provision (v. 4, “to repay their parents” implies tangible support). Paul now extends and intensifies that expectation toward elders, adding the intensifier “double” (διπλοῦ, diplou). The following verse (v. 18) ties “honor” directly to wages by citing Deuteronomy 25:4 and Luke 10:7 (“The worker is worthy of his wages,”). Old Testament and Second-Temple Background Honor of leaders intertwines reverence and provision (Numbers 18:8–14; Deuteronomy 18:1–5). The Levitical system earmarked tithe and offerings to sustain those who handled the word and worship. Inter-testamental writings (Sirach 7:31) reinforce paying priests their “allotted portion.” Paul’s prescription echoes this covenant pattern. Parallel New Testament Teaching • Luke 10:7—Jesus instructs traveling teachers: “Stay … eating and drinking what they provide, for the worker is worthy of his wages.” • 1 Corinthians 9:6–14—Paul defends the right of ministers to receive material support, quoting the same ox-muzzling text. • Galatians 6:6—“The one who receives instruction in the word must share all good things with his instructor.” Respect and resources are inseparable. Meaning of “Double Honor” 1. Material Remuneration: “Honor” in v. 18 equals “wages,” indicating adequate, even generous, financial maintenance (cf. BDAG s.v. τιμή 3). Many commentators—including Chrysostom (Hom. 15 on 1 Tim)—took διπλῆ to mean “ample pay.” 2. Heightened Esteem: Beyond stipend, elders deserve public recognition (1 Thessalonians 5:12–13). “Double” accentuates intensity of esteem compared to widows’ honor already mentioned. 3. Priority for Teaching Laborers: The participle κοπιῶντες (“laboring”) stresses strenuous, ongoing toil in word ministry. Their double honor serves gospel advance (Romans 10:14–15). Early-Church Witness • Didache 13.1–2 (c. A.D. 50–80) directs believers to “regard your teachers as the prophets … give them your firstfruits.” • 1 Clement 44 (c. A.D. 96) condemns ejecting duly appointed presbyters, calling such action “no small sin.” • Ignatius, Smyrn. 8.1 (c. A.D. 110) urges, “Honor the bishop as Jesus Christ.” Archaeological finds from third-century Dura-Europos house-church inscriptions list donor names tied to support of presiding elders, corroborating an established practice of material honor. Balance with Accountability Verses 19–20 immediately qualify honor by insisting on credible witnesses before accusing an elder and on public rebuke for persistent sin. Biblical leadership is servant leadership; honor never grants immunity (cf. Ezekiel 34; Mark 10:42–45). Theological Rationale God’s created order values stewardship: those who dispense spiritual food deserve material return (1 Corinthians 9:11). This upholds God’s character of justice (Deuteronomy 32:4) and sustains the proclamation of Christ’s resurrection—the only hope of salvation (1 Peter 1:3). Failing to resource elders ultimately hampers the church’s mission. Practical Application for Contemporary Churches 1. Establish transparent remuneration policies reflecting local living costs and workload. 2. Publicly express esteem—prayer, encouragement, periodic sabbaticals. 3. Encourage congregational generosity as worship (Philippians 4:18). 4. Maintain elder accountability structures to preserve integrity. Answering Common Objections Objection 1: “Ministry should be voluntary.” Response: Scripture allows voluntary refusal (Paul at times), yet affirms ordinary right to wages (1 Corinthians 9:14). Objection 2: “Double honor means only respect, not pay.” Response: Context (v. 18) and parallel texts equate honor with wages; earliest church sources practiced financial support. Objection 3: “Paying leaders invites abuse.” Response: Abuse stems from sin, not remuneration. Passage includes safeguards (vv. 19–21); ethos of servant leadership and congregational oversight limits misconduct. Illustrative Anecdote A rural Ugandan fellowship supported its evangelist with crops and livestock. When a drought cut giving, the church pooled personal jewelry to sustain his family. The evangelist later translated the New Testament into a local dialect; hundreds came to faith. The community’s double honor yielded exponential spiritual fruit. Summary “Double honor” in 1 Timothy 5:17 mandates both generous financial provision and enhanced esteem for elders, especially the tireless preachers and teachers of God’s word. Rooted in Old Testament priestly support, affirmed by Christ, practiced by the early church, and essential for healthy congregational life, this principle glorifies God by ensuring that those who proclaim the risen Christ can do so unhindered. |
    |