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

Them that sin reprove before all: that the rest also may have fear.

Those that sin convict before all, that the rest also may have fear.

Those sinning, reprove before all, that the others also may have fear;

Those who persist in sin reprove in the presence of all, so that it may also be a warning to the rest.

Say sharp words to sinners when all are present, so that the rest may be in fear.

Reprove sinners in the sight of everyone, so that the others may have fear.

but rebuke offenders publicly, so that others may take warning.

Those that sin rebuke before all [1] 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, [2] still they are exempted from all reproof. Certainly, if regard be had to the cautions which are collected by Gratian, [3] (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.

Footnotes

1 - "Repren publiquement." "Rebuke publicly."

2 - "Combien que la vie de leurs moines et prestres soit la plus meschante et desbordee qu'on scauroit dire." -- "Although the life of their monks and priests be the most wicked and dissolute that can be described."

3 - "Gratian, a Benedictine of the 12th century, was a native of Chiusi, and was the author of a famous work, entitled "Decretal," or "Concordantia Discordantium Canonum," in which he endeavored to reconcile those canons that seem to contradict each other. He was, however, guilty of some errors, which Anthony Augustine endeavored to correct in his work entitled "De emendatione Gratiani" Gratian's "Decretal" forms one of the principal parts of the canon law." -- Gorton's Biog. Dict.

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 1-Timothy 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 1-Peter 2:14. The end of punishment is not the gratification of the private feelings of him who administers it, but the prevention of crime.

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.

(16) Them that sin rebuke before all, that others also may fear.
(16) The third rule: let the leaders so convicted be openly rebuked, so that they may be an example to others.

Them that sin rebuke before all,.... This the apostle adds to the above rule, to show that he was far from screening wicked ministers, or elders, guilty of flagitious crimes, and gross enormities: for these words, though they may be applied unto, and may hold good of all offenders, that are members of churches; yet they seem chiefly to regard elders, even such who sin, who continue to sin, who live in sin, in some notorious sin or another; which is evident and known, to the great scandal of religion, and dishonour of the Gospel: and so some read the words, "them that sin before all, rebuke"; not only admonish once and again, but degrade them from their office, and withdraw from them, as from other disorderly persons, and cut them off, and cast them out of the church, and that in a public manner; and so the Arabic version renders it, "before the congregation": which was done only in case of notorious offences: and which rule is observed by the Jews, and runs thus (h);
"a wise man, an elder in wisdom, and so a prince, or the father of the sanhedrim, that sins, they do not excommunicate him (with Niddui) always "publicly", unless he does as Jeroboam the son of Nebat and his companions; but when he sins other sins, they chastise him privately.''
The end is,
that others also may fear; that other elders, or other members of the church, or both, may fear to do the same evil things, lest they incur the same censure and punishment: the Syriac version reads, "other men"; and the Arabic version, "the rest of the people". The phrase seems to be taken out of Deuteronomy 13:11.
(h) Maimon. Talmud Tora, c. 7. sect. 1.

Them that sin--whether presbyters or laymen.
rebuke before all--publicly before the Church (Matthew 18:15-17; 1-Corinthians 5:9-13; Ephesians 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 (Deuteronomy 13:11; Acts 5:11).

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