Also, special comments on 1 Timothy 5:17
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What does the Bible say about taking care of the elderly, aged people, and of those
who were sick or in need in other ways? Well, it shows that for the saints, it was
a matter of major importance to take care of each other and especially of widows
and older people, and those who were in bad health or needed help for some other
reason. Sometimes, that was called good works, which in the Greek text of
the New Testament was called kalôn ergôn, agathôn ergôn or similar.
Among others, the epistle-writer James had many things to say about that; here is
an example of that:
James 1:27 Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world. (NKJV)
Let us read even James 2:14-20; James wrote that faith without works (good works) was dead:
James 2:14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? 15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? 17 Thus also faith by itself, if it does not have works, is dead. 18 But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. 19 You believe that there is one God. You do well. Even the demons believe—and tremble! 20 But do you want to know, O foolish man, that faith without works is dead? (NKJV)
This essay takes a closer look at a number of New Testament passages of this kind, and studies how the saints took care of widows, the elderly, the sick and the needy, and how they assisted the poor. There are also special comments on 1 Timothy 5:17; this is because many bible-translators and preachers have twisted that passage and turned its meaning upside down.
Here is one of the bible-passages that tell us how the saints acted, for taking care of those in need:
Acts 4:34 Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, 35 and laid them at the apostles' feet; and they distributed to each as anyone had need. (NKJV, highlighting added)
Then, Acts 6:2 records how the apostles asked the other saints in Jerusalem to elect a number of men, to serve at the social welfare tables. Seven men, to be exact – this indicates that that daily help distribution was quite a large activity.
The point here is that those saints understood well that everyone has a responsibility regarding the welfare of other people, especially those in one's own family but also others. And, they acted according to that understanding.
(Regarding Acts 4:34 which was quoted above: Why did those saints they sell their lands and houses? Were they not planning for the future? The essay eb13e.htm answers those questions.)
One of the Old Covenant's "ten words" (the deka logous) was about "honouring" one's parents.
Exodus 20:12 "Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you. (NKJV)
A closer study of Matthew 15:3-6 and Mark 7:10-13 and related passages shows that that concept of "honouring" one's parents, very much included that one took care of one's parents when they got old and could no longer support or manage themselves. In fact, that may have been the very core of the instruction regarding "honouring" [A] one's parents.
If and when people take care of the elderly – their own ageing parents as well others – the chances are that their own children will in their turn take care of them, when that time comes. That could give "long days upon the land" (see Exodus 20:12 above) for those who themselves had followed that instruction, because when children see that that is the way things are to be done, they are likely to follow that same pattern. That kind of "honouring", that is, providing for one's "old people" and taking care of them, was "the first rule having a reward" (Ephesians 6:2, BBE).
Even today, those who follow that guideline, have a better chance to receive the same treatment when they get old, from their own children.
[A] In Exodus 20:12 and Deuteronomy 5:16 the Hebrew word for "honouring" is kabad. The Septuagint or LXX the translated that into Greek as timaô – the same verb which we find in the Greek text of Matthew 15:4 and for instance 1 Timothy 5:3 In 1 Timothy 5:17 we find the noun-form timê; that verse and its actual meaning will put under closer consideration, later in this essay.
Paul, an apostle of Jesus, taught that the saints were to take care of their elderly people. That was an old concept – again, that was a central part of the "honouring" of parents which Exodus 20:12 and Deuteronomy 5:16 refer to. But, in various bible-translations, some passages where Paul tells the saints to take care of their old people, have by bible-translators been twisted into "payment to elders" (preachers). That reminds one of Jesus' words, "the children of this world are wiser among their kindred than the children of light" (Luke 16:8).
Matthew 23 records how Jesus noted that the "theologians" of those days (such as the Sadducee and Pharisees priests) were more interested in the gold of the temple than in the spiritual things, and more interested in the gift on the altar (their part in it, obviously) than in what the sacrifice symbolised and pointed to. Jesus said some extremely condemning things to and regarding those "theologians" (see Matthew 23, et cetera). He commented how they bound heavy burdens on people's backs. He noted that they even robbed widows' houses. The essay eo12c.htm, which is about the Pharisees, has more on this.
Many people may not have noticed this, but the New Testament has a lot to say about social responsibilities, about everyone's duty to take care of people in need. The saints practised that way of living. But there were some who did not act that way, and, things are not better in our day.
Jesus said, regarding some scribes and Pharisees, "their worship is a farce, for they teach man-made ideas as commands from God" (Matthew 15:9, NLT; see even Isaiah 29:13 in the Septuagint or LXX which has almost the same wording, with the same meaning). And, what was the context of Matthew 15:9? It was that of taking care of one's ageing parents (see Matthew 15:3-9, and the parallel in Mark 7:6-13). Jesus showed the horrible wrongness of the teaching of the Pharisees who deceived people and said that if they gave their monies to the temple (that is, into the hands of the Sadducee and Pharisee priests), then they supposedly were no longer obligated to take care of their elderly parents.
Other New Testament passages show that the Pharisees loved money, [B] and that Jesus noted that they "devoured widows' houses", [C] and so on. The corban matter was one of the ways through which the "religious leaders" of Judea of that day robbed widows. Corban is what the Pharisees called the monies or goods that people should have used for taking care of their ageing parents, but which the Pharisees and scribes deceived people to give to the priests instead.
[B] Clearly stated in Luke 16:14 where
the Greek text calls the Pharisees φιλαργυροι, philarguroi, which simply
means "lovers of money". Also, indicated by several other things, for instance in
chapter 23 in the book of Matthew.
[C] Matthew 23:14.
The word "corban", in the Greek text of Mark 7:11 korban, came from the Hebrew qorban which meant "offering". Examples of the use of the word qorban are found in 68 OT passages, beginning with Leviticus 1:2. Qorban referred to the Old Covenant's sacrifices. (A note: Mark 7:11 has korban, while Matthew 15:5 has doron.)
Mark 7:6-13 and Matthew 15:3-9 mean that the Pharisees and scribes deceived people to give money to the priests, to the point that those people could no longer take care of their ageing parents. That qorban or "offering" deception was one of the ways by which the scribes and the Pharisees "devoured widow's houses" – see Matthew 23:14, Mark 12:38-40 and Luke 20:46-47.
A note: In those days, the priests in Jerusalem were not always very nice persons. Apparently, some of them were more like power- and money-hungry robbers. Before New Testament times, some priests had even been a cause of bloody slaughters and civil wars – such as certain high priests in the Maccabean era who managed to make themselves kings (dictators) in Judea. More: It is said that in New Testament times, the Romans (who controlled things), sold the high priesthood to the highest bidder – who then made sure that he got his investment back, with interest. In short: The priesthood was very corrupt in those days, and, as Jesus said, some of them even in various ways "robbed widows' houses", such as through that corban deception.
The essays eo12c.htm and eo13b.htm have more on the Pharisees and the Sadducees. (The essay es07c.htm has more on the modern-day concepts "professional theologians", "amateur bible students", "clergy", "laity" and "scholar".)
Jesus to a man who had asked how he could inherit everlasting life:
Mark 10:21 Then Jesus, looking at him, loved him, and said to him, "One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me." (NKJV)
Please note that Jesus was not talking about giving money to "priests" or "church elders" or to "religious leaders". No, he said to that man: "Give to the poor." (A note: That does not mean that believers in our day should sell all they have. That was something that Jesus said to that man, personally, at that time and place. But, there is something to learn in that passage, even for people of our day, regarding care for others.)
More:
Luke 19:8 Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold." (NKJV)
Did Jesus say there was something wrong with that? Did Jesus tell the man to give his money to the Pharisees instead, or to the temple, instead of giving it to the poor? No, Jesus said: "Today salvation has come to this house" (Luke 19:9).
Pal's letter to the saints in Galatia records how the apostles agreed that helping the poor was very important:
Galatians 2:9 even James, and Cephas, [D] and John, who seemed to be pillars, having perceived the favor granted to me, gave to me and Barnabas the right hands of fellowship; that we, indeed, should go to the Gentiles, and they to the circumcision; 10 requesting only, that we would remember the poor, which very thing I had also been diligent to do. (LO)
[D] Cephas = the apostle Peter.
Likewise, the New Testament shows how the apostle Paul and others were involved in collecting aid for the poor. Please note that that was not a matter of collecting and giving money to elders or to "religious leaders", but a matter of providing aid for the poor.
Let us also consider Acts 20. Paul was addressing elders from Ephesus (see verse 17 in Acts 20). A more careful study of the context shows that Paul was in fact talking about charity (aiding the poor and needy), and it was he and those elders who were on the giving side. He told them (those elders) that it was for them "more blessed to give than to receive", and he said to them, "I have shown you in everything, by working like this, that we must support the infirm".
Acts 20:33 I have coveted no one’s silver or gold or apparel. 34 Yes, you yourselves know that these hands have served for my necessities, and for those who were with me. 35 I have shown you in everything, by laboring like this, that we [E] need to support the weak. And remember the words of the Lord Jesus, that He said, It is more blessed to give than to receive. (VW-2006)
Another translation:
Acts 20:33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we [E] must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
[E] Some translations have put in "you" in verse 35, but the Greek text does not provide the personal pronoun. It must be taken from the wider context. And, the context makes it clear that it was "we" – Paul was talking about those elders as well as himself. He reminded those elders of his example, and he told them to copy that example, in regard to those things. It is clear that the translation should be "we must", and that is how at least a dozen English translations have it, in addition to those that do not use a personal pronoun at all. There is a more on Acts 20 later in this present treatise, and especially in essay em02c.htm.
The context records that Paul was addressing elders whom he had called to himself. He noted that he (Paul) had always supported himself, by labouring with his own hands, through his own manual work – see verse 24. (Paul worked as a tentmaker; see Acts 18:1-3.) Paul was a person who gave to others. He then admonished those elders to follow his example in that.
Point: When Paul quoted Jesus' words "it is more blessed to give than to receive", he said that to elders. He told those elders to be on the giving side. He said to them, "I have shown you in everything, by working like this, that we must support the infirm". "We must" – that is, those elders, as well as Paul himself. They were to have honest, productive occupations, so that they could support, not only themselves, but also those in need. Again, there is a more on Acts 20 later in this present treatise, and especially in essay em02c.htm.
The essay em03c.htm has more on the example Paul set, and told others to imitate. Please also read the essay eb13e.htm which considers what Jesus really meant by the words "For where your treasure is, there your heart will be also" (Luke 12:34 – the context shows that giving to the poor was a part of that matter).
This parable talks about two different categories, in context of a Judgment to come:
Matthew 25:31 When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. 32 And all the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides the sheep from the goats. 33 And He will set the sheep on His right hand, but the goats on the left. 34 Then the King will say to those on His right hand, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: 35 for I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you took Me in; 36 I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me. 37 Then the righteous [F] will answer Him, saying, Lord, when did we see You hungry and feed You, or thirsty and give You drink? 38 When did we see You a stranger and take You in, or naked and clothe You? 39 Or when did we see You sick, or in prison, and come to You? 40 And the King will answer and say to them, Truly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me. 41 Then He will also say to those on the left hand, Depart from Me, you cursed, into the everlasting fire having been prepared for the devil and his angels: 42 for I was hungry and you did not give Me a thing to eat; I was thirsty and you did not give Me a thing to drink; 43 I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me. 44 Then they also will answer Him, saying, Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You? 45 Then He will answer them, saying, Truly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me. 46 And these will go away into everlasting punishment, but the righteous [F] into eternal life. (VW-2006)
[F] Verses 37 and 46 mention being righteous, as a criterion in connection with judgment. For believers, it is important to realise that righteousness is intimately connected with good works. The essay eg08b.htm has more on this.
Jesus said, in that parable, that those who have cared for people who needed help and comfort, taking an active interest and concern in their welfare, would enter the Reign of God. But those who had not, would be cast into the fire, because they had not fed the hungry, nor given drink to the thirsty, nor helped strangers (refugees, immigrants), nor visited the sick or those in prison. That is what Jesus said, in clear words. (A note: In our day, because of several reasons, special advice is needed, before visiting people in prison.)
Those things are not any vague "spiritualities". They are real, tangible and concrete things on the physical level. This is about caring for others and providing help for them, often in the form of practical chores or food or monetary help. All able-bodied believers should be personally involved in caring for other people. To begin with, believers should take care of their own families, including the senior (elderly) people in one's (larger) family. But, believers should help all people, as and when they are able.
A note regarding Matthew 25:31-46: It might be that Jesus really was addressing a certain, special group, directing a warning to them through that parable. But whatever the case, that parable is something that all people should consider.
Here are a few examples among many, of how the apostles instructed the saints about these things:
Galatians 6:8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. 9 And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. 10 Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith. [G] (NKJV, highlighting added)
[G] It may be that the Greek of Galatians 6:10 really means, "especially those who are familiar with the faith". Also: Many translators and preachers twist Galatians 6:6; the essay em04c.htm has more on that passage.
1 John 3:17 But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? 18 My little children, let us not love in word or in tongue, but in deed and in truth. (NKJV)
2 Corinthians 8:9 For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. 10 And in this I give advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; 11 but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. 12 For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have. 13 For I do not mean that others should be eased and you burdened; 14 but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack—that there may be equality. 15 As it is written, "He who gathered much had nothing left over, and he who gathered little had no lack." (NKJV)
1 Timothy 6:17 Command those who are rich in this world not to be highminded, nor to put their hope in uncertain riches but in the living God who is offering us pleasures in abundance. 18 Let them do good, so that they are rich in good works, liberal in distributing, willing to give, 19 [thus] treasuring up for themselves a good foundation for the future – so that they may lay hold on everlasting life. (Author's tr.)
Hebrews 13:5 Keep your life free from love of money, and be content with what you have; for he has said, "I will never fail you nor forsake you." [...] 9 Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods, which have not benefited their adherents. 10 We have an altar from which those who serve the tent have no right to eat. [...] 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God. (RSV, highlighting added)
A note: Many preachers twist Hebrews 13:10, and cause people to misunderstand it. A detailed explanation of the context and meaning of that verse is found in the essay em01d.htm which is about the Old Covenant's tithe system.
1 John 4:20 If someone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? (NKJV)
James 2:14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? 15 If a brother or sister is naked and destitute of daily food, 16 and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? 17 Thus also faith by itself, if it does not have works, is dead. 18 But someone will say, "You have faith, and I have works." Show me your faith without your works, and I will show you my faith by my works. 19 You believe that there is one God. You do well. Even the demons believe—and tremble! 20 But do you want to know, O foolish man, that faith without works is dead? (NKJV)
Those are very clear words, are they not.
Again: Righteousness is intimately tied with good works. The essay eg08b.htm has more on this.
Some of those passages will be looked at below, as examples of how translators' shrewd choice of words and other tactics can change the meaning of a given sentence altogether, without too great a risk of that being detected by very many people.
(This matter is included here, simply because the passages in question talk about caring for the elderly and the needy – even though bible-translators working for churches have partially or fully hidden away that fact.)
A note: Many people have been caused to think that some particular translation, such as the King James version, would be "good" or even "without error". But, unfortunately, there are no "good" translations of the Bible. The essay es03c.htm has more on the KJ version, and also some notes on the Greek NT text that was compiled by the Catholic priest Gerrit Gerritszoon ("Erasmus") and which in later times has misleadingly come to be called "Textus Receptus" or "Received Text".
The 1769 KJ version has this wording:
1 Thessalonians 5:12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. (KJV-1769)
Is that translation correct? Is that really what Paul was saying?
The Greek phrase in verse 12, eidenai tous kopiôntas, what does it really mean? Does it refer to preachers – or to elderly people who are too tired to work and are thus in need of support? (A note: Biased "biblical" lexicons written by churchmen may not be of help here. Using better, non-religious resources of old Greek can make things a bit more clear.) The Greek wording of this passage shows that Paul was talking about "those among you who are getting tired"; that is, the elderly people among the saints. The apostle Paul was talking about taking care of the elderly people and the sick and the needy – but bible-translators working for churches have twisted that and made it seem that he spoke about giving money to preachers.
Here is the Greek text of the above-quoted passage in the correct word order, transcribed into the English alphabet and with phrase translations:
1 Thessalonians 5
12 erôtômen de humas adelphoi [moreover we entreat you brethren] eidenai tous kopiôntas en humin [have regard for those getting tired among you] kai proistamenous humôn [and take care of those of yours] en Kuriô [in the Lord] kai nouthetountas humas 13 kai [and admonishing you also] hêgeisthai autous huper ek perissou [to hold them richly in regard] en agapê [in love] dia to ergon autôn [because of their work] eirêneuete en heautois [put (them) to rest among yourselves] 14 parakaloumen de humas adelphoi [moreover we exhort you brothers] noutheteite [admonish] tous ataktous [the undisciplined, the disorderly] paramutheisthe tous oligopsuchous [succour the stricken] antechesthe tôn asthenôn [sustain the sickly] [...] (Author's tr. – Greek wording: BYZ)
Below, there is more on those Greek words and their translation, but first, here is that passage in English:
1 Thessalonians 5:12 Moreover, brothers, we exhort you to have regard for the elderly people among you. We also admonish you, in the Lord, to take care of your own [aged] people, 13 and to hold them richly in regard, in love. Because of their [earlier] work, let them [now] have rest among you. 14 Moreover, we exhort you, brothers: Warn those who are not working. Succour the stricken. Sustain the sickly. (Author's tr.)
A note: After the phrase "sustain the sickly" in verse 14, there should be a new paragraph, beginning with the words "bear with all". Older Greek manuscripts of the books of the New Testament did not have paragraphs or chapter breaks or verse division or even spaces between words. Those that appear in modern-day bibles are of Catholic origin. The verse division and the placement of the paragraph-break in chapter 5, as it is in most bible versions, is obviously misleading.
Notes on some of the words in the Greek text of 1 Thessalonians 5:12-14:
(Please note that "biblical" Greek-English lexicons are not of help here; they are biased, limited and often severely misleading. The unabridged "Greek-English Lexicon" by Liddell and Scott is a bit better alternative.)
All in all: 1 Thessalonians chapter 5 records how the apostle Paul reminded the saints in Thessalonica that it was their duty and obligation to take care of the elderly people among them, and of those who were weak or sick in some way, and of those in need of help or comfort in other ways.
Paul was not talking about "presbyters" (elders or preachers) – but bible-translators have "enhanced" it to say that the saints supposedly were to "know" elders who "laboured", and to "hold them in high esteem". Many preachers have then claimed that to mean, "pay fat wages to the preacher". (1 Timothy 5:17 and the phrase "double honour" which some translations have in that verse, will be put under closer study a bit later in this present essay.)
Again, concerning 1 Thessalonians 5:12 where we read how Paul exhorted the saints in Thessalonica, eidenai tous kopiôntas en humin, "have regard those getting tired among you" – those words referred to taking care of elderly people who no longer could support themselves. That whole chapter, all of 1 Thessalonians 5, is about how the saints were to take care of the elderly (aged people) and of the weak and the sick and others in need.
Regarding the word asthenês which appears in the earlier quoted 1 Thessalonians 5:14, and meant "infirm", "frail" – let us again read what the apostle Paul said to the elders from Ephesus, regarding support and elders:
Acts 20:33 I have coveted no one’s silver or gold or apparel. 34 Yes, you yourselves know that these hands have served for my necessities, and for those who were with me. 35 I have shown you in everything, by laboring like this, that we need to support the weak. And remember the words of the Lord Jesus, that He said, It is more blessed to give than to receive. (VW-2006)
Acts 20:33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm [tôn asthenountôn] and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
Here, Paul used the verb-form, astheneô (asthenountôn), and not the adjective asthenês which he used in 1 Thessalonians 5:1, but the point is the same. On this occasion (see Acts 20:17), he was speaking to elders. He reminded those elders of the fact that they knew that he, Paul, had always supported himself through his own manual work. And, not only himself – he had even supported others, including the poor and the sick. He told those elders:
"I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, It is more blessed to give than to receive." (Acts 20:35)
Please read that sentence again, and consider what it really was that the apostle was saying to those elders. (There is more on Acts 20, elsewhere in this present treatise, and especially in the essay em02c.htm.)
Earlier in this essay, Galatians 2:9-10 was quoted. That passage shows that Paul noted that he had been diligent in helping the poor. That – supporting people in need – is what he was talking about, also when he addressed the elders from Ephesus (Acts 20, as quoted above). In verse 35, the phrase is tôn asthenountôn ("the weak", "the frail"); in Galatians 2:10 it is tôn ptôchôn, "the poor", but the principle is the same.
Elsewhere is this essay, there is more on Acts 20. The essays em02c.htm and em03c.htm have more on how Paul lived, and show that he paid his own expenses and supported himself through his own, manual work.
1 Timothy 5:17 is another example of bible passages which have been "enhanced" by translators, to preachers' benefit.
A note: Even this matter is included here, simply for the reason that the passage in question talks about caring for the elderly and the needy – even though bible-translators have through twisted wordings hidden that away that fact.
Here is the traditional, "enhanced" wording, as the RSV and AKJV have it:
1 Timothy 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching; 18 for the scripture says, "You shall not muzzle an ox when it is treading out the grain," and, "The laborer deserves his wages." (RSV)
1 Timothy 5:17 Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. 18 For the scripture said, You shall not muzzle the ox that treads out the corn. And, The laborer is worthy of his reward. (AKJV)
That wording might look convincing at first glance. But, it is at the same time clear that that is totally against what Paul taught elsewhere – consequently, there must be something wrong with that translation. It is always important to consider the context. The careful reader will note that in 1 Timothy, the entire chapter 5 is about how Paul was explaining, how the saints were to take care of elderly (aged) people. That is the context, and that is what Paul was talking about. And, a careful reader will also remember what was mentioned earlier in this essay, that this with "honouring" one's old people meant that one took care of them and provided for them, when they no longer could manage themselves.
Also: In matters of this kind, it is good to check the Greek wording, instead of blindly trusting on translations produced by churchmen. And, when one checks the Greek words, one had better use non-religious resources of old Greek, instead of using any of the biased "biblical" lexicons written by churchmen. (A note: Even non-religious lexicons of old Greek are to a certain degree coloured by religious usage and dogmas, but not quite as much.) The Greek text of verses 17 and 18 is as follows:
1 Timothy 5:17-18 οι καλως προεστωτες πρεσβυτεροι διπλης τιμης αξιουσθωσαν μαλιστα οι κοπιοντης εν λογω και διδασκαλια λεγει γαρ η γραθη βουν αλοωντα ου φιμωσεις και αξιος ο εργατης του μισθου αυτου (BYZ)
Transcribed into English letters:
oi kalôs proestôtes presbuteroi diplês timês axiousthôsan malista oi kopiôntes en logô kai didaskalia legei gar hê graphê boun aloônta ou phimôseis kai axios o ergatês tou misthou autou
A note: The word presbuteroi simply meant "older people". The singular form presbuteros was the comparative form of the adjective presbus, "old".
Another note: The Greek text of this passage is not easy to decipher. But again, let us note and remember that the entire chapter is about taking care of the aged people.
In verse 17, the 1769 KJ version renders the word proestôtes (proistêmi) as "rule", and the word presbuteroi as "elders". But again, the context – that whole chapter – is not about "taking care of elders" but about taking care of the elderly (the aged people). Consequently, the word presbuteroi in verse 17 must be read in its literal meaning, "older people", "aged people".
Regarding the verb proistêmi: It had many meanings, such as "to come forward", "to prostitute", "to guard" (to protect), "to maintain", "to care for", and so on. And again: The entire chapter is about taking care of elderly, aged people.
Then, there is the verb kopiaô (kopiôntes). It is important to know that the literal and primary meaning of the verb kopiaô was "to grow tired" (and not "to labour"). In 1 Timothy 5:17, kopiaô appears in the present active participle form kopiôntes which literally meant "[those who are] getting tired". As we all know, aged people (presbuteroi) tend to become tired (too weak to work any longer), after having worked all their life.
Here is a New Testament example of the use of the word kopiaô in the meaning "to get tired":
John 4:6 Now Jacob's fountain was there. Jesus, being tired after his journey, was resting by the fountain. It was about the sixth hour. (BBE)
"Tired": The Greek word is this passage is the same kopiaô, in the form kekopiakôs. Examples of passages in the Greek LXX Old Testament where the word kopiaô is used in this way: Deuteronomy 25:18, 1 Samuel 14:31, 2 Samuel 17:2 and 23:10, Psalms 6:6 (7) and 69:3, Jeremiah 2:24 and 17:16 (in those passages the translation is "weary"). Also Proverbs 4:12 ("when you run, you will not become weary"), and Job 2:9 where the context is "waiting for the setting of the sun, that I may rest from my labours".
Related words in old Greek: Kopiôdês (kopôdês) which meant "wearing", "wearying", in passive form "wearied", "worn out". Kopazô, "to grow weary" (also used of the wind when it abates). Kopia, "rest from toil" – see the (unabridged) "Greek-English Lexicon" by Liddell and Scott. That lexicon also gives, under the entry kopiaô, this definition: "Kopazô, come to rest: arrive at a state of saturation".
Once again: The whole chapter 5 in 1 Timothy is about how the saints were to take care of elderly people who were too tired (bodily too weak) to work. It was in that connection that Paul used the word kopiôntes (verse 17).
Regarding verses 16-18, including Paul's words about the ox that had treaded corn but was now to be allowed to stop and eat of the product of its labour – there is more on that matter, later in this essay.
The use of the word kopiaô in Thessalonians 5:12 was discussed earlier in this essay. That passage is one of the many which in most bible-versions have been "enhanced" by translators, for the benefit of preachers.
Now, it is true that sometimes, the apostle Paul used the word kopiaô even in connection with elders. Let us see how he did that. Please note that on this occasion, Paul was talking to elders (see verses 17-18). Please also note who were to work (so that they got tired, which is what the verb kopiaô referred to) and who were to give, instead or receiving. We read:
Acts 20:17 From Miletus he sent to Ephesus and called the elders of the assembly. 18 And when they had come to him, he said to them [...] 26 Therefore I testify to you today that I am not guilty for anyone's blood, 27 for I did not fail to declare to you the whole counsel of God. 28 Therefore, take heed to yourselves, and to all the flock which the Holy Spirit has made you guardians over, to feed the assembly of God which he purchased with his own blood. 29 For I know that after my departure, burdensome wolves will come in among you, not sparing the flock. 30 From among your own selves shall arise men speaking perverted things, in order to draw away the disciples after them. 31 Therefore keep watch, remembering that for three years, I did not cease to warn everyone, with tears, night and day. 32 And now I commit you, brothers, to God and the word of his grace, who is able to edify you and to give you an inheritance among all who are sanctified. 33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working [kopiôntas, kopiaô] like this, that we must support the infirm [I] and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
[I] "The infirm" – tôn asthenountôn – people who could not take care of themselves. That is what 1 Timothy chapter 5 is all about.
Again, please note that the apostle was addressing the elders (plural) from Ephesus (verses 17-18). Being an elder was not an employment. Elders were not paid. Each town could have multiple elders, just as it was in Ephesus. Those elders shared whatever there was for elders to do, and took care of those things in their spare time, while taking care of their mundane occupations during the main part of the day. If you read the above quoted passage with care, you perhaps noticed that Paul was reminding those elders of the fact that they knew that he, Paul, had always supported himself by his own, manual work. He told those elders to follow his example in that. Just as Paul had been on the giving side (including giving to the poor), so were those elders to be. That is what Paul meant, when he said to those elders, "I have shown you in everything, by working like this, that we must support the infirm, and remember the words of the Lord Jesus, that he said, It is more blessed to give than to receive".
But, because of twisted teachings (which Paul foresaw to be coming, see Acts 20:30 above) which even today are spread by preachers who want to live at the cost of others (see Acts 20:29, above), most people just cannot see what Paul in clear words said to those elders from Ephesus. The essay em02c.htm has more on Acts 20 and the fact that Paul did not live at the cost of others but supported himself through his manual labour.
Again, all of 1 Timothy 5, also verse 17, is about supporting and taking care of elderly people. Verse 17 contains the verb proistêmi, in the form proestôtes, perfect active participle. That is, "having done" whatever the verb refers to. Past time. So, in 1 Timothy 5, that verb is not about what those aged people were doing at that time, but about what they had done in the past, when they still had been of working age.
In other words: The phrase oi kalôs proestôtes presbuteroi refers to "elderly people who have managed well", or, "who have had honest occupations". That is: People who were worthy of what in our day would be called "a pension". The saints were to take care of all of their elderly people, of course, but they were to give "double respect" (diplês timês) to aged people who had "managed well" or "had honest occupations", kalôs proestôtes.
Here is an example of such use of the word proistêmi in the New Testament:
Titus 3:14 And let our people too learn to set a good example in following [proistêmi, proistasthai] honest occupations for the supply of their necessities, so that they may not live useless lives. (WEY, comment added)
Titus 3:14 And our people should learn to earn what they need by honest work and so be self-supporting. (PHIL)
(A note: Titus 3:14 is about people in their productive age, while 1 Timothy 5 talks about old people who were not able to work any longer. Another note: In Titus 3:14, many bible-translators have hidden away what Paul really was saying, by rendering those words as "good works" or something like that, instead of "honest occupations".)
It is important to keep in mind that all of that chapter is about supporting the elderly, aged people, and taking care of them. As was mentioned, the word proistêmi in verse 17 points to something those elderly people already had done, themselves, (past tense). It seems that Paul was saying something like this:
1 Timothy 5:16 If any man or woman of the faith has widows, let them relieve them, and let not the assembly be charged, so that it can relieve those who are true widows. 17 Elderly people who have worked in honest occupations, especially those who are now getting tired, deserve double honour. [J] 18 For in word and teaching, the thing written says, "You shall not muzzle the ox that treads out the corn", and, "The labourer is worthy of his due wages." (Author's tr.)
[J] "Double honour": Or, "double respect", "double valuing" or "double deference". (Referring to elderly people, and not to "elders".)
Verse 17 is not easy to decipher, but if one compares it with the wider context and with Paul's teachings elsewhere, it becomes clear that the "traditional" translations of 1 Timothy 5:16-17-18 simply cannot be right.
All details of Paul's exact meaning are not clear. It could be that he was instructing Timothy to put a special stress in teaching people to take care of aged people in an honourable way. It could also be that Paul was saying that especially elderly men who had maintained honest mundane occupations but who were getting too tired for that, were suitable for the honour of being chosen as elders. Or, perhaps he meant something different. However, considering that the whole chapter is about how to take care of the aged people, the first alternative seems most likely.
As even chapter 5 in 1 Timothy records, Paul taught time after time, that it was important for the saints to take care of older, aged people. Even the Old Covenant had had a special instruction regarding that – that was one of the main aspects of how to "honour" one's (ageing) parents.
Despite what some preachers have shamelessly claimed, Paul did not teach that "elders should be paid, with wages two times larger than other people". On several occasions, Paul made it solidly clear that elders and others who proclaimed the Good Message, were not to live at the cost of others. But, that is not always easy to see in bible-translations. The Greek text of the NT is one thing, and bible-translations are another thing, many a time quite different. For more on these things, and on monetary matters in connection with the saints' fellowships, look under the heading "Silver and gold" on the index-page keyw-s5.htm. Regarding Haggai 2:8-9 and the words "the silver is mine, and the gold is mine" – if one checks the context, one will find that that passage does not refer to money, or even to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon (and then returned). The essay em01d.htm has more on this.
A note: The Greek word that some in verse 18 translate as "reward", is misthos which refers to "pay" or "wages due". The thing to find out is, what Paul really meant by that word – who it was that were to be "rewarded" and given their "wages due", and by whom.
Again, the context was taking care of aged people. Paul was instructing Timothy on how the saints were to take care of people who were too old or weak to work and could not support themselves any longer.
Most people who are elderly, have worked for a long time, during their productive years. Most of them have maintained honest occupations all their lives. They have worked hard, like "oxen in a treadmill", in order to provide for their children. So, when they become old and too tired (bodily or mentally too weak) to provide for themselves – that is when they are "worthy of their wages" – of their "old age pension", if you please.
In other words: The "wages" (misthos, verse 18) for their long life of work are then due, to be paid by the next generation whom those elderly people had fed and raised up. Especially so in regard to old people who are getting too tired (weak) to work, just as Paul pointed out.
That is the time for them to be freed from the "treadmill" and be allowed to stop and eat freely instead, without having to do any more rounds. That is what Paul referred to, by his mention of an "ox".
Again, the Greek text was as follows:
1 Timothy 5:17-18 oi kalôs proestôtes presbuteroi diplês timês axiousthôsan malista oi kopiôntes en logô kai didaskalia legei gar hê graphê boun aloônta ou phimôseis kai axios o ergatês tou misthou autou (BYZ)
An English translation, including verse 16:
1 Timothy 5:16 If any man or woman of the faith has widows, let them relieve them, and let not the assembly be charged, so that it can relieve those who are true widows. 17 Elderly people who have worked in honest occupations, especially those who are now getting tired, deserve double honour. [K] 18 For in word and teaching, the thing written says, "You shall not muzzle the ox that treads out the corn", and, "The labourer is worthy of his due wages." (Author's tr.)
But, many preachers want to take for themselves monies that should be used for taking care of the elderly. That is similar to what the Pharisees did; they taught that if what was due to the elderly, was instead given as corban ("sacrifice", "offering") to the priests, then taking care of the elderly people could be ignored (see Mark 7:11 and Matthew 15:5 with their context). Horrible! Jesus noted that the Pharisees robbed widows' houses. Their teaching that people should give money to the (Pharisee and Sadducee) priests, instead of dutifully taking care of their parents, was one of their ways to rob widows.
[K] Regarding the "double honour" which was mentioned above (verse 17). The Greek noun in question was timê which meant such things as "honour", "respect", "deference" and "valuing". Please note that that timê or respect was not directed towards "elders", but towards elderly people, the older generation who were too tired and weak to work and could no longer provide for themselves.
Here are some examples of the use of the words timê and timaô in this manner:
Matthew 15:3 And in answer he said to them, Why do you, yourselves, go against the word of God on account of the teaching which has been handed down to you? 4 For God said, Give honour [timaô] to your father and mother: and, He who says evil of father or mother will be put to death. 5 But you say, If a man says to his father or his mother, That by which you might have had profit from me is given to God; 6 There is no need for him to give honour [timaô] to his father. And you have made the word of God without effect because of your teaching. (BBE, comments added)
Matthew 19:19 Give honour [timaô] to your father and your mother: and, Have love for your neighbour as for yourself. (BBE, comment added)
Point: Here, that "honour" and "honouring" (timê and timaô) refers to the younger generation caring for their old people when they cannot support themselves any longer. And yes, this with taking care of one's parents when they get old, is a central part of the matter of "honouring one's parents".
The LXX used the verb timaô in Exodus 20:12 and in Deuteronomy 5:16; see even its use of timaô in Proverbs 14:31.
More occurrences of timaô in the NT:
Acts 4:34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices [timê] of the things that were sold (AKJV, comment added)
Acts 28:10 They presented [timaô] many gifts [timê] to us; and when we sailed, they put on board whatever we needed. (RSV, comments added)
(A note: on that occasion, Paul was a prisoner, and could support himself.)
1 Timothy 5:3 Honour [timê] widows that are widows indeed. (KJV-1769, comment added)
It is fully clear what kind of "honouring" of the elderly Paul meant here (1 Timothy chapter 5, verse 3). Yes, honouring the elderly people includes even showing them respect, but Paul was especially talking about providing for their needs.
There is more on the word timê and related forms such as atimos, a bit later in this essay.
Many bible-versions twist that passage and turn its meaning upside down. But, in short: Paul was saying that elderly (aged) people were to be counted worthy of their "pension", worthy of their "wages due", especially those who during their productive years had had honest occupations, but who were now getting too old and tired (weak) to work.
The Greek word misthos used in verse 18 referred to that; "wages which are due". In this case, that meant "life wages", similar to what would be called "a pension" in our day. That meant providing one's aged parents (and even other older people) who could not work any longer, whatever they might need.
Regarding our day: There is no simple way to "translate" that principle into exact practical terms usable in the present society, for all areas of the world or for each individual case. What one must do to help one's parents, differs very much from country to country, and from case to case. Today, in some areas of the world, a number of people have relatively decent pensions from the state or from an employer, but all do not have that. And, those pensions may not always go very far; they may not cover all needs. And then, it is not only material things that the younger generation owes to the elderly. No, they of course need help in practical things also, and appreciation, company, comfort and other such things.
Above, it was shown that in 1 Timothy 5:18, the word misthos referred to the "reward" that old people who had worked all their lives, were entitled to – pension, being supported by the younger generation whom they had fed and raised up. But, the apostle Paul wrote even about his own reward – misthos. Let us see what that "reward" really was – on the one hand, in bible-translations produced by churchmen and, on the other hand, in reality.
A note: Many English bible-versions contain several misleading wordings in 1 Corinthians 9:18. There is more on this, a bit later in this treatise.
The 2006 Voice in the Wilderness version renders that verse this way:
1 Corinthians 9:18 What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse [L] my authority [M] in the gospel. (VW-2006, highlighting and note signs added)
The LO has
1 Corinthians 9:18 What reward, then, shall I have? That preaching the gospel, I may make the gospel of the Christ without charge, that I abuse [L] not my authority [M] in the gospel. (JB-2000, highlighting and note signs added)
Both correctly translate the Greek word adapanos as "without charge". That is: Without cost, gratis, for free.
The preceding verse, 17, as it appears in the Swedish 1917 version, here translated into English:
1 Corinthians 9:17 If this was my own enterprise, then I had a right to wages. But, since this is not my own enterprise, the mission that I have been trusted with is only a stewardship given to a slave. (Translation of the Swedish 1917 version. [N])
A note: The essay em05e.htm has more on 1 Corinthians 9:14-18, including the meaning of the word exousia in the Greek text of verse 18.
Regarding verse 17 – the apostle used the word oikonomia. That is, he noted that he was the Lord's steward, oikonomos. In the Greek culture of those days, the oikonomos in a house was often a slave. Paul's point was that slaves are not paid. He noted that had the proclaiming of the Good Message been "his own enterprise", in that case he could have received wages. But, since it was not his own enterprise and since he was only a slave of the Lord, he had no right to wages.
The book of Acts and the epistles – especially the Greek text but not always translations of it – make it very clear that Paul supported himself through his own, manual work. The essays em02c.htm and em03c.htm have more on this. The essay em05e.htm explains what the Lord really had "directed" regarding the 12 and the 70 whom he sent on certain missions (Matthew 10:5-11 and Mark 6:7-13, and also 1 Corinthians 9:14).
Anyone who talks about some supposed "rights of a preacher", or claims that Paul supposedly "upheld preachers' right to live at the cost of others", is either a deceiver, or has not studied these things properly. A note: In these matters, it is often necessary to study the Greek text, because bible-translations produced by churches and churchmen tend to be severely biased and misleading especially in regard to matters of this kind.
[L] 1 Corinthians 9:18 – regarding the word katachraomai in the Greek text of that verse: Many translations (including interlinears), and "biblical" Greek-English lexicons, mislead people in regard to what Paul really was saying. It is clear that he used the verb katachrêsasthai (katachraomai) in the meaning "misuse", "abuse". That is how numerous English translations have that rendered that word in 1 Corinthians 9:18 – among them AKJV, BIS, COV, DR-1899, GEN-1587, JB-2000, KJV-1611, KJV-1769, KJ-21, LO, MKJV, NKJV, RWBS, TRC, TYN, VW-2006, WBS, WEB19Aug08, WES and VW-2006. Even the Catholic, Latin Vulgate has this correctly, ut non abutar potestate mea in evangelio, "so that do not abuse my authority in the Gospel". But these days, many bible-versions produced by churchmen, for the purposes of churchmen, contain twisted wordings which make it seem that Paul supposedly spoke about "the rights of preachers to be paid". Regarding 1 Corinthians 9:18, see also the essay em05e.htm. For more on matters of this kind, look under the heading "Silver and gold" on the index-page keyw-s5.htm. See also the note below.
[M] 1 Corinthians 9:17, Paul's "authority in the Gospel" – earlier English translations had that as "authority" (auctorite, autoritie, aucthoritie), but in the KJ version (1611), the translation was changed to "power", and in some later bible-versions it has been further changed into "right" or even "rights"; that has then, together with misleading translations of the above-mentioned word katachraomai, been used as support for the claim that preachers supposedly have "a right to live at the cost of others". But, Paul was saying that had he received payment for proclaiming the Good Message, he would have been misusing his authority in the Gospel (abusing it). The Byzantine Greek wording of the last part of verse 18 was eis to mê katachrêsasthai tê exousia mou en tô euangeliô, "so that I will not abuse my authority in the Gospel". See also the note above.
[N] 1 Corinthians 9:17 – the original Swedish 1917 version wording is,
"Gör jag det av egen drift, så har jag rätt till lön; men då jag nu icke gör det av egen drift, så är den syssla som jag är betrodd med allenast en livegen förvaltares".
Titus 3:14 is another passage that has been "enhanced" by many translators. The original meaning has been changed into something totally different. But, there are some more decent translations, even among paraphrase-versions, such as the Phillips New Testament:
Titus 3:14 – And our people should learn to earn what they require by leading an honest life and so be self-supporting. (PHIL)
A note: The Greek text of the last part of that verse literally says, "so that they will not be unfruitful". The essay em08c.htm shows what could cause elders and others who proclaimed the Good Message, to become spiritual unfruitful.
Further, Paul taught that those who worked in the "wheat fields of the Lord", were to work patiently and without expecting any payment for that. Their reward did not consist of money. No, the reward of their work was the fruits of their work, the spiritual harvest they produced: People turned to Jesus.
It may be that some of Paul's words which are recorded in 1 Corinthians 9 were meant in a mocking way and were directed against certain men in the saints' assembly in Corinth. Apparently, some men in that assembly had begun to live fat lives as "kings"; at the cost of others. The essay em05e.htm takes a closer look at 1 Corinthians 9 and shows what it really was that the Lord "directed", regarding the apostles, when he sent them on a special mission.
Please also read the essay eb13e.htm which considers what Jesus really meant by the words "For where your treasure is, there your heart will be also" (Matthew 6:21 and Luke 12:34).
The word timê seems to have caused problems for many bible-translators. It could mean "honour" and "respect", but it could also refer such things as "caring for" and "protecting".
This is about 1 Corinthians 12:20-27 which records how Paul instructed the saints and believers in Corinth to take care of even the "uncomely" parts of their fellowship – obviously, that referred to those who did not have proper clothing. Even this is about social welfare – taking care of the needy.
The apostle Paul wrote to the saints in Corinth:
1 Corinthians 12:20 But now are they many members, yet but one body. 21 And the eye cannot say to the hand, I have no need of you: nor again the head to the feet, I have no need of you. 22 No, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honorable [atimos], on these we bestow more abundant honor [timê]; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God has tempered the body together, having given more abundant honor [timê] to that part which lacked. 25 That there should be no schism [schisma] in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. 27 Now you are the body of Christ, and members in particular. (AKJV, comments added)
What was Paul talking about? Simply: The saints in Corinth were to "bestow more abundant honour" upon those who were not well clad (who could not afford to buy proper clothing). That phrase "more abundant honour" must in this case have referred to special clothing-help. In that way, the saints could make "comely" even those "uncomely" parts of "the body" (their fellowship, the saints all together).
In short: The poor need clothing-help, along with other kinds of help such as providing food for them. The saints in Corinth were to understand that, and to act accordingly. (1 Corinthians 12:24 mentions "need" and also "lack"; here, those are one and the same thing.)
The phrase "that there be no schism in the body" may be hard to understand, but if one knows that the Greek word in question, schisma, literally meant a rent (rip, split) in a cloth, then the matter should be more clear. Among the saints, no one was to have to wear clothes with holes in them. Paul was just using more poetical words to express that, and perhaps he was doing a word-play as he so often did. For, if some in the saints' assemblies wore expensive clothing while some poor saints had to wear rags ("rent" or torn clothes, that is, clothes with holes in them), that would have lead into other schismas as well, dividing those saints into "better" people and "not so fine" people. (Schisma could also mean "split", such as dividing a group of people into two different fractions.)
A note regarding the word "tempered" in 1 Corinthians 12:24 – more modern translations have instead "joined together", "united", "composed", "built up" or something similar. The Greek was sunkerasen (sunkerannumi) which meant "to mix", "to blend", "to compose".
First and foremost: Jesus taught that. He, the apostles, and others, taught that the saints were to have real love and care between each other, and that they were to take care of their relatives, and that they were to love all human beings and have care for them.
Again, here is an example of what the saints did:
Acts 4:34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices [timê] of the things that were sold, 35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. (KJV-1769, comment added)
So, these particular saints knew and understood. But, it was necessary for Paul to instruct Timothy to lay double weight on teaching about those things in an area which was a non-Jewish community and where most people did not know the Bible and its teachings.
It was not "payment to elders" that Paul taught. No, he instructed Timothy to make a special effort to make even those people understand how to properly take care of elderly people (how to "honour" the aged people in that way), as well as taking care of others in need.
Unfortunately, there are many who put their trust in bible-translators. It is important to understand – and then always remember – that bible-translations are always a work of men.
There is a special cult around the KJ version. Some actually make an idol out of that translation. But, it was a work of men – of men who, as to their religion, were basically Catholic. (One could say, more Catholic than modern-day Catholics are.) And then, those who were involved in producing it, were under specific, political orders, in regard to how to "translate". Consequently, those who in the early 1600s produced the KJ version, "wrote in" many things that the king (and the church they worked for) wanted to be written in – including things regarding money, power, titles, "ranks", church structure, and even support for slavery.
The KJ version was not a "gift from above", nor was it any "work of God" to preserve some supposed "pure truth" for the English-speaking people as some want people to believe.
Again, the essay es03c.htm has more on this and in the KJ version in general. That essay has even some notes on the Greek NT text that was compiled by the Catholic priest Gerrit Gerritszoon ("Erasmus") and which in later times has misleadingly come to be called "Textus Receptus" or "Received Text".
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Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
What does the Bible say about the Pharisees? Also, why did Jesus call them vipers, snakes and actors? → eo12c.htm
Who were the Sadducees, and what were their teachings? Also: Who were the Herodians and the Boethusians? → eo13b.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
Religion must not be skin-deep only. Believers must take the matters of faith seriously. → eb12b.htm
A challenge for all believers, regarding something very important. → ew06b.htm
The apostle Paul and his teachings. Notes regarding certain passages in Paul's letters and in the book of Acts. → eo11c.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
Jannes and Jambres of 2 Timothy 3 – who were they? → ea15c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
Does Galatians 6:6 mean that believers should give money to preachers? Is that what Paul was saying? → em04c.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
Is the New Covenant a "renewal" or "modification" of the Old Covenant? → ec11c.htm
The two covenants, old and new. → keyw-c4.htm (Look under the heading "Covenants".)
1 Corinthians 9:14, "Even so has the Lord ordained that they who preach the Gospel should live of the Gospel". What did Jesus and the apostle Paul really mean? Should preachers be paid? A study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13. → em05e.htm
Monetary things in connection with religious fellowships. → keyw-s5.htm (Look under the heading "Silver and gold".)
How to understand the Bible. Easy keys to interpreting and understanding Scripture in a better and deeper way, by avoiding certain fundamental but common mistakes and errors in bible study. These vital keys are really the basics for objective bible study. Knowing these keys will make many things easier to interpret and comprehend, and one will see several central matters in the Bible from a new and different perspective, especially in connection with the Gospels and the Epistles. → eg02c.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful. → em08c.htm
On Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. → ee05b.htm
The King James bible, the Authorised Version – is it somehow "the inspired Word of God", better than other translations, or a particularly "holy" bible-version, or the best or most exact or accurate one as some have claimed? Also: In what way or sense is it authoritative, or, who "authorised" it? This essay has some details of the story behind the King James translation or KJV, including the men who were involved in producing it. Two examples of pages in KJV-1611 are included as well; one is an image showing the page with Hebrews 1, the other is a PDF-file containing a facsimile, picture format copy of the book of Matthew in the year 1611 edition of the King James version. There are also some brief remarks on the so-called "Received Text" or Textus Receptus, the Greek NT text compilation produced by the Catholic priest Gerrit Gerritszoon ("Erasmus"). → es03c.htm
What does the Bible say about authority? Who has biblical, spiritual or religious authority on the mundane, human level? Who can speak for God? Knowing the answers to those questions is a vital key to understanding the Bible in a better and deeper way. → es06d.htm
2 Corinthians 11:8, "I robbed other churches, taking wages of them". What does that verse mean? Did Paul receive wages for his proclaiming work, as some translations make it seem? → em09c.htm
Power among Jesus' disciples. What powers were given to the apostles, and to the saints in general? Also: Did the apostle Peter receive some special powers? → ea09b.htm
On Philippians 4:14-18 and what the words "communicate" and "communicated" in that passage refer to. → em10b.htm
What the Bible says about excommunication, marking and avoiding. Additionally, some notes on the words and concepts "heresy" and "heretic". → ea10c.htm
What does the English language word and concept "doctrine" literally mean? Likewise, the terms "dogma", "creed" and "tenet", what do they signify? Countless preachers and doctors of theology compile dogmas, creeds, tenets and doctrinal statements of beliefs, and claim them to be "the Truth". But, they do not agree with each other. Their opinions and teachings differ, depending on their denomination and its viewpoints, and there is much confusion. So, the pertinent question is, who has the "true doctrines" or "correct dogmas"? What should one think – do the Scriptures give any guidance regarding this matter? What does the Bible say about "doctrine"? In this essay, those things are clarified. → es08c.htm
The origin and meaning of the word "church". → eg06b.htm
Info on the goal and purpose of this site, and a contact address.
→
purpose.htm
Table of contents for this site, including a synopsis or a short, summary description
of each essay or article. →
filename.htm
Search for specific words, phrases or bible passages at this site. →
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An alphabetical bible topic keyword index of the essays and articles at this site:
1-9
– A
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– I
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– O
– P
– Q
– R
– S
– T
– U
– V
– W
– X
– Y – Z –
Detailed index overview
If you find any of the essays or treatises at this site interesting and helpful, please provide a copy to other people as well. But before printing or distributing anything, make sure to get the very latest version, exactly as it is, directly from this web site. In regard to printable copies of these pages, for example as PDF-format papers, booklets or brochures or so – there are no specially printer friendly variants (except some bible puzzles), nor is there a need for that – simply, when you print an essay, set the margins and the text size to fit your needs and the paper you use, in the program you use for viewing these pages, and then send it to your printer. (This varies in different browsers and word processing programs. In web browsers, for setting the margin size and headers and footers, look for "Print Format" in the File menu; to set the text size for print-out, look under "Preview" or "View" in the same menu.)
Important: You are welcome to quote the documents at this site – the Bible Pages – provided that you mention the source, by giving the full web address to the page in question. Please link to these essays and give copies to friends. However, you may not re-publish any part of the contents of this site, as a booklet, brochure or on the Internet or in other ways, without a permission from the author; he retains the copyright. For more on copying and quoting, and a few words about the author and his religious education and credentials, see the page purpose.htm.
The essays at this site are not in "bible lesson" or "bible study course" format, nor are they meant as on-line "bible study classes" of some kind. Even though this site gives ready answers to biblical questions of many kinds, its main goal is providing food for thought on a variety of biblical subjects, and challenging and encouraging people to get started with deep personal bible study and then continue with that. (Many religious organisations and denominations have their bible lessons and correspondence courses; they are ready-made "studies" which are shrewdly constructed and written in such a manner that they lead the reader to conclusions that fit the dogmas of the group in question.) A careful, closer study of the books of the Bible with proper tools will help a believer to gain better and deeper biblical understanding. In that way, one will find out more about what the Bible really says, means and teaches. One can then, with wisdom, use that knowledge as a guide for one's life, instead of accepting as "biblical truths" whatever commercial religion – churches and their ministers (preachers) – have taught and want people to believe.
A more thorough, bible-based study with care and with thought will, not only help one to learn more, but also show one how many a popular belief has no scriptural basis or support but is altogether false and not biblical at all. This applies, not only to prophecy and "end time" related things, but also to many other subjects where prevailing dogmas are often taken "for granted". For this reason, it is extremely important for believers to personally study the Writings, and to thoroughly analyse them down to the smaller details, in order to find out the real facts. For doing that, it is not necessary to know the Hebrew, Greek or Latin languages (even though learning their letters and alphabet can be a good idea); there are modern, advanced tools which can help one to study in an effective way – see the pages es01d.htm and es02c.htm for more on this. The essay eg02c.htm supplies a number of easy, elementary keys to acquiring a better and deeper understanding of the Bible, simply by consciously and methodically avoiding certain usual errors and pitfalls.
This site is non-denominational and non-sectarian. It is not connected to any church, sect or religious organisation or movement. This site looks at things from a biblical perspective, and not from a dogmatic one. It does not claim to be without error or to "know it all" or to have a perfect or complete explanation to all things – it consists of an ongoing bible study that has been made public, and as the study goes on, the contents of these pages are revised and also expanded, with new topics and themes being addressed. Readers are invited and welcome to write to the author with thoughts and comments, or to ask questions or to point out a mistake if they feel that they have found one. For more on this, see the page purpose.htm.
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This page was created or modified 2010-03-16.