1 Timothy 5:20

Then when he says, reprove those who sin, he shows how they are to be punished, if proved guilty: first, he shows that they must be punished publicly; second, he adjures him to observe this, at I charge you, before God. He says, therefore: reprove …

That is, those who persist in sin and whom you find after thorough investigation, rebuke strongly and strictly, not to satisfy your own anger, but so that the rest may be instructed through fear. For a bishop must also be fearsome. For just as it …

(2.) Public rebuke is designed for the good of others, that they may fear, as well as for the good of the party rebuked; hence it was ordered under the law that public offenders should receive public punishment, that all Israel might hear, and fear, and do no more wickedly.

Them that sin rebuke before all,....

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.

Them that sin--whether presbyters or laymen. rebuke before all--publicly before the Church (Mt 18:15-17; 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 (De 13:11;

quarantine:debris (2026-07-29) — unbalanced-parens

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.