1 Timothy 5:20-21

"But those elders who are sinning you are to reprove before everyone, so that the others may take warning. I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism."

The passage establishes a graduated approach to addressing pastoral misconduct, not a blanket call for immediate public rebuke. The principle distinguishes between protecting leaders from false accusations and confronting those who genuinely persist in sin.

Before any disciplinary action, accusations against elders require corroboration from two or three witnesses (1 Tim 5:19–21)—a safeguard against rumor and malice. This protection was particularly relevant given false teachers in the early church, some of whom held leadership positions, making it essential to guard innocent leaders against unfounded charges[1].

However, when elders are genuinely guilty—establishing a pattern of sin rather than isolated lapses—they should be publicly rebuked[1]. The public dimension serves a deterrent function: the reproof occurs “before everyone” so that others will fear similar consequences[1]. For false teachers specifically, the rebuke is reserved for those who “persist in sin,” contradict sound doctrine, or deceive entire families through deception[2].

Critically, church discipline aims at restoration through public rebuke—calling the person to repentance and bringing them back into fellowship, not necessarily toward excommunication[2]. This aligns with the broader biblical pattern: private correction precedes public intervention, with escalation only if the person refuses to listen at each stage (Matt 18:15–17).

So yes, openly addressing false teachers and wayward pastors is biblical—but only after establishing genuine wrongdoing and attempting private correction. The goal remains redemptive, not punitive. Criticism should aim at correction and encouragement, making the person a better Christian, not punishment alone[3].

[1] Candi Finch, ed., “1 Timothy,” in The Study Bible for Women, Holman Christian Standard Bible (Nashville, TN: Holman Bible Publishers, 2014). [See here, here, here.]
[2] Gregory J. Stiekes, “Liturgy in the Pastoral Epistles,” Artistic Theologian (2013), 2:42–43.
[3] Ron Teed, The Book of First Timothy, Teed Commentary (Wheaton, IL: Ron and Betty Teed, 2010), 283–284.