18 I Timothy 5:17-25 - Approaching Eldership

December 06, 2020

Christopher C. Freeman

Title: Approaching Eldership Text: I Timothy 5:17-25 FCF: We often struggle giving enough respect or too much to church leaders. Prop: Because the gospel changes how we live, we must see church leaders as our caretakers but not above God. Scripture Intro: [Slide 1] Turn in your bible to I Timothy chapter 5. Last week Paul continued to address the support and care for widows as he spoke of enrollment on a list. The list, as we concluded, was a list of those supported by the church but also commissioned to service. There were very clear qualifications for those who would be on this list. We saw how the gospel working out of God’s people produces widows who will qualify for this list, and young widows who will take up their roles, remarrying and caring for their families. Today Paul turns to another group of people that the gospel prepares to serve the church. The gospel also prepares the church to treat this group correctly. Both positively and negatively. It is a group of people that we have already spoken about. Elders. We don’t have Elders at our church yet, at least not in a plural sense. So, we will have a unique perspective on this as we prepare for our first Elder board to be formed. I am reading from chapter 5 starting in verse 17. I’ll be reading from the NET which you can follow in the pew bible on page 1340, or in whatever version you prefer. Transition: Not surprisingly, there is lots to talk about here this morning, so let’s dive in. I.) The gospel changes how we live, so we must give great respect to leaders that excel (17-18) a. [Slide 2] 17 – Elders i. The last use of this word in the text clearly referred to those in the church who were older. Specifically, older men. ii. However, by what follows it is quite clear that Paul is speaking in reference to the actual office of overseer. b. [Slide 3] Who provide effective leadership i. Or literally, those who lead well. ii. How do you determine if someone leads well? iii. We could say that this means effectiveness, as the NET translates this here. In other words, leading well means he has people who follow him. iv. However, the word “well” used here has moral connotations. Meaning that he leads in a godly way. That he is a caring shepherd that defends his flock from the wolves. That he counsels them to shed sin and pursue righteousness. That they are loved and led by Him. v. This is probably what Paul intends. A godly, Christlike leader. Not lording over the congregation but one leading in love. c. [Slide 4] Must be counted worthy of double honor i. Such a leader, who leads his people in love and righteousness, is worthy of double honor. ii. What does double honor mean? iii. We saw that honoring widows meant, not only respect for them, but also provision. It meant an honorarium or financial support. iv. [Slide 5] Hebrews 13:17 – gets to the non-financial aspect of this. What does it mean to honor an elder? It means to obey them, to submit to their leadership. Why – because they keep watch over your souls. They are busy about your discipleship and seeing you walk into the presence of Christ. So, obey, so that they can do this job with joy and without complaints. An Elder serving with joy is advantageous to those who are being led! v. But to the concept of financial support, Paul is not quite done explaining. d. [Slide 6] Especially those who work hard in speaking and teaching. i. The word especially here can mean especially and it can also mean namely. ii. If it does mean namely, we must see that godly leadership and hard labor in teaching and preaching, go hand in hand. Many pastors including Charles Spurgeon and others have agreed upon the same truth. That a minister cannot be a good teacher or preacher without lovingly leading his flock. iii. Indeed, as Paul wrote elsewhere, “If I have prophesy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing.” iv. But a man who is a godly leader, namely a man who diligently works in speaking with his words and teaching with his life, the gospel of Christ… v. Such a man deserves double honor. vi. Before we expand on this too much – let’s pick up the quotes from scripture that Paul gives. e. [Slide 7] 18 – For the scripture says “Do not muzzle an ox while it is treading out the grain” i. This is a direct quote from Deuteronomy 25:4. What is quite peculiar about this reference is that it is only 1 verse with absolutely no context about agriculture surrounding it. ii. Of course, on the surface, the principle is sound, that we should not be so greedy for the harvest that we do not allow the animal we are threshing the grain with to not partake in some of the spoils. iii. Furthermore, there are similar teachings like this in the Pentateuch about property, animals, livestock, and generally treating your possessions well. iv. What is curious is that several verses preceding this verse and several verses after this verse are in the context of giving respect and honor to people. v. Through his training as a Pharisee, and certainly through inspiration of the Spirit of God Paul is able to see this verse not simply as an instruction for how to treat your ox – but rather – as instruction for how to honor those who do good work. vi. Paul quotes another passage from scripture… but this one is far more recent. f. [Slide 8] And, “the worker deserves his pay.” i. This is actually from Luke 10. It is during Christ’s instructions to the 72 disciples as He sent them out into Galilee. ii. He instructs them to take hospitality from people who offer it. They must stay in their homes and eat what is given to them. Why? Because the worker deserves his pay. In other words, Christ’s statement means – don’t consider it shameful or dishonorable to accept people’s gifts to you. You have earned it. However, following that Jesus says not to move around from house to house. Meaning they are not to fleece the countryside either. iii. So, after both of these quotes – what does it mean that this quality of Elder deserves double honor? iv. First – that he is honored as a leader who is caring for their souls. v. But beyond that – he is to be provided for by his congregation in recognition of his hard work on their behalf. vi. [Slide 9] There are two extreme conclusions to this text that I think we need to avoid. 1. Is the Malnourished Employee – In many congregations throughout time and even in our culture, many pastors/elders are not adequately provided for. It is not because the church is unable. In fact, if all tithed and gave in love, they would be able to afford to relieve the elder of all his needs. Instead, they treat him like any other employee. After a few years of ministry, they give him a pay raise. After a few more another. After serving in the church for several years he may even have enough to retire from his other job. Although we may see an employment kind of relationship with the ox quote – the quote from Luke does not hint at that. Rather, the church is expected to care for the needs of those who labor for her. So much so, that Jesus said – take whatever they give. Don’t even refuse out of courtesy. Just take it. You have earned it. 2. Is the Overpaid Celebrity – Although less common, there is another form of abuse to this text that goes the other way. Some churches treat their pastors like trophies, or celebrities. Though the rest of the church be poor, the pastor is the highest paid among the congregation. He drives a fancier car than everyone else, lives in a nicer home than everyone else, and wears better clothes. Usually there is a trophy or idolizing concept here, where they can brag on their pastor and his wealth. This also is an extreme that is refuted in this text. Jesus warned not to go about from house to house. Meaning, this is certainly work deserving of pay, but getting wealthy is simply not appropriate. 3. So, the middle must be struck. If the church is able, not simply based on current giving trends, but is able based on having extra available to give toward a church leader who is watching out for their souls and feeding them spiritually – if they are able in this way to provide the NEEDS of the Elder… then they should. vii. [Slide 10] A final question we must raise here is Paul’s setting apart of this Elder for pay, as opposed to the other Elders. Would this mean that there could be Elders that lead poorly, don’t live godly lives, and don’t work hard in preaching and teaching, that should not be paid? Wouldn’t the existence of such an Elder mean that they are disqualified? 1. Our clue is when he says, namely those who labor hard in preaching and teaching. Paul is not setting up two opposite poles. Rather he is talking about those Elders who lead and teach vs those Elders who lead well and teach well. 2. So there are Elders who are fulfilling their qualifications and leading the church. They are teaching and preaching and laboring in that work. But they are not excelling above the others. They are the cream of the crop for the church – but not necessarily the cream of the crop for the Elders. This is good vs. great not bad vs. good. 3. There is no implied shame in this – Paul only wishes to express that such men deserve to be compensated and respected for their excellence. 4. And perhaps this points to the allocation of time and energy. Perhaps this is speaking of men who devote themselves full-time to being an Elder. Although that is not at all clear from the text. g. [Slide 11] Passage Truth: So Paul’s overall point, all the way back to chapter 3, is that the gospel changes how the family of God lives. The gospel forms the order and conduct of the church. We’ve seen this applied to age groups, widows, and widow servants… and now Paul applies it to Elders. h. Passage Application: The first application for Timothy is to recognize that Elders deserve respect and compensation for excellence in leadership and teaching. They ought to be greatly respected, not because of the title they wear, but because of the excellence of their work. And part of that respect is that they ought to be freed up financially to labor in love for the church. i. [Slide 12] Broader Biblical Truth: Zooming out of I Timothy – we know this truth to be laced to all of scripture. God’s true children have His law written on their hearts and they will be presented faultless before the throne of God. They are being purified in Christ. And so, we ought to expect the gospel to change both those who lead and how we treat those in leadership – especially in leadership of the church. j. Broader Biblical Application: The teachings on the Elder mirrors widows who are qualified to be put on the list. Widows on the list for support and service must already be godly servants. So, Elders deserving of great respect and compensation must already be leading well and laboring hard in the administration of discipleship making. And when we see Elders of this caliber, the church MUST respect them all the more – and make sure they are financially free to serve the church. Not as pauper nor as a prince. Simply as a man with no needs so he can minister to the needs of others. As a church who does not have Elders as of yet, this is a preparation for us to understand how we ought to treat the Elders we will eventually appoint. They are to be respected and submitted to – and doubly so when they excel at godly, loving leadership and labor hard in the word of God. They ought to be compensated if they need it. We must prepare for this, and see Elders not as elected officials but as caretakers of Christ’s church. With that comes expectations of them, and those whom they lead. Transition: [Slide 13(blank)] So although Paul is giving reference to Elders who excel in their duties – what happens when we have an Elder who lags behind? One who is sinning? One who has failed his qualifications and is no longer blameless? What happens then? II.) The gospel changes how we live, so we must carefully rebuke sinning leaders. (19-21) a. [Slide 14] 19 – Do not accept an accusation against an elder i. What does it mean to accept an accusation? ii. To accept an accusation means to entertain a charge. To hear the case. If this were in courtroom lingo, to accept an accusation would mean – go to trial. iii. And so, Paul says that no case against an Elder should go to trial unless… b. [Slide 15] unless it can be confirmed “by two or three witnesses” i. Turn in your bible to Deuteronomy 19. Paul quotes from this text. But what do the words here mean in this context? ii. The way an accusation against an elder is accepted, or the way a case against an Elder does go to trial, is when two or three witnesses bring the accusation. iii. [Slide 16] The Deuteronomy passage Paul quotes adds a lot of color to what Paul is saying in this context. Let’s read verses 15-21. iv. In this text we see several things that help to understand more clearly what Paul is saying. 1. A single witness is not even permitted to testify. In other words – if only one person brings an accusation against an Elder, they really shouldn’t even be allowed to speak it. 2. We see another layer here starting in verse 16-19. The accusation against the Elder, when supported by 2 or 3 witnesses is brought before the religious leaders and the Lord. Which would be the modern Elders of the church. 3. If a witness is revealed to be false – they are immediately placed under the scrutiny of the Elder board and called to repent of sowing discord. Why? To strike fear in the hearts of the people to not conspire to give false testimony ever again. v. And almost as if Paul expected Timothy to go to Deuteronomy and see this – he moves directly to the question that the Deuteronomy passage does not address. vi. What if the witnesses are right? c. [Slide 17] 20 – Those guilty of sin must be rebuked i. If we take what Paul says here on face value, we must conclude that for an Elder, the church disciplinary process is quite severe. ii. If we looked to the Greek it simply says that the sinning ones must be rebuked, censured, or exposed. iii. Sinning ones is a participle and although it can mean continual or ongoing – the aspect of a participle is hard to pin down. And words like this can be used to express a continual sin or simply a person who is sinning in the present. iv. And so, it seems like Paul is saying that if an Elder is found to be in sin, he is to be rebuked. v. That is fine… but then we add the next couple words… d. [Slide 18] Before all i. The most logical party to which this is referring is the church as a whole. ii. And so, we have a rather truncated form of church discipline here for an Elder, which seems to be fairly high stakes. Especially when we realize that the word rebuke carries a punitive force. Meaning that he is no doubt, stripped of office. iii. One public sin and you’re outta here? Seems harsh… iv. And when we add in the rest of the verse… e. [Slide 19] As a warning to the rest. i. This is talking about the rest of the Elders. ii. That they would be warned not to sin like the other did – lest they be exposed as well. iii. If we take this on face value – it seems like this is a recipe for no one being an Elder for very long. iv. I think for this to make sense with the rest of scripture we have to import a couple other concepts here. 1. First, is that the Elder has the ability to repent at any time. This doesn’t necessarily mean that the public rebuke will not still be had – but it does mean that he is not automatically cast out. 2. The presentation to the church body as a whole is predicated upon the nature of the sin in question. If he got angry with someone once, was rebuked and repented – this seems to be an offense that could be handled among brothers. Even if it was somewhat public enough for several to see – he can even make a public repentance for his actions and the matter can be set aside. Indeed, this would be godly leadership, demonstrating how to be humble and repentant of accidental sin. However, if the sin is more than simply a one-time action but a pervasive life pattern, or a qualification failure of some kind – such sins should be brought to the church regardless of whether he is repentant or not. Why? 3. When he was appointed as an Elder, it was under the stipulation that he was qualified and blameless. If the trial proves that he is no longer blameless, then he is no longer qualified and the whole church should be made aware of this. 4. His repentance may stay his removal from the church – but it does not stay his removal from office. f. [Slide 20] 21 – Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. i. Now that is quite the audience to Paul’s solemn charge here. Before God, Christ Jesus, and the elect angels. Essentially, this is judgment language. It is a courtroom. A courtroom with 3 witnesses. Indeed, it is the highest court in the land to which Timothy does execute these commands. But which commands? ii. Given the weighty nature of the rebuke of an Elder and the court room of God, it makes most sense that he is speaking in reference to the discipline of an Elder. iii. But Timothy is to do so without prejudice or favoritism. There ought not be a desire to either disenfranchise one member of the Overseers over another – nor grant special treatment to one over another. Nor should there be comradery around the Elders in opposition to the church itself. iv. All such motives would lead to disaster. With regard to Elders, it would destroy the leadership’s credibility and blamelessness and thus the church is without qualified leaders. With regard to the church, it would create an us vs. them situation which would ultimately lead to the abuse of the flock. v. There ought to only be loyalty to the Word of God and to love one another. All else falls by the wayside. g. [Slide 21] Passage Truth: So, again, Paul’s expectation is that those who are part of God’s family, from the top down, would conduct themselves in holiness and godliness. That is the expected outcome of all who are in Christ. h. Passage Application: So, Timothy must both protect the Eldership from false attacks and also deal quickly and publicly with Eldership failure. And he must do so without prejudice or favoritism. i. [Slide 22] Broader Biblical Truth: Zooming out to the rest of scripture we understand that those whom God has providentially called as leaders of His people, do inherit some level of protection from God. David stayed his hand from killing Saul. The young men who made fun of Elisha’s baldness. The two witnesses who cannot be killed. God protects His own. God also throughout scripture is always in favor of providentially protecting the innocent and falsely accused. But, God also deals harshly with those in leadership who refuse to listen to correction. Saul, Solomon, Eli, Any of the Kings of Israel, the Pharisees and it appears also here with sinning Elders. So, what is the commonality? Obedience. God’s people live out God’s truth in obedience to His will. That is simply what they do. And even if you are a leader – the standard does not change. In fact, it is only more stringent. j. Broader Biblical Application: So for us, we who do not have Elders must prepare our church for how to handle the discipline of an Elder. While no one hopes or desires to have to exercise discipline on an Elder, we must know that even an Elder does not have so much authority that he can violate God’s law. Still, we must also see that the Elder is a protected office in the church. No accusation will even be permitted to be voiced unless there are others who substantiate the claim. And even then, an investigation must be held to prove the witnesses true or false. If false, the witnesses must be rebuked for gossip and dissension, and called to repent. If true, the Elder is brought before the church and exposed and called to repent. And even in that repentance, his office has been forfeited. Transition: [Slide 23(blank)] With the high court just referenced and the solemn duty it would be to rebuke an Elder, we may wonder if there are any protections against having to ever do this. Are there any protections to keep us from having to rebuke an Elder? III.) The gospel changes how we live, so we must not appoint leaders too quickly. (22-25) a. [Slide 24] 22 – Do not lay hands on anyone hastily i. To lay hands on in scripture speaks to selection or appointment to office. ii. It is possible that Paul is giving instruction for the restoration of a sinning Elder. That after they repent, do not appoint them again to the office of overseer, hastily. iii. It is also entirely possible that Paul uses the failure of an Elder to go back to the beginning of the selection process as the stop gap to preventing Elders who are unqualified from getting into such a position. iv. I actually think it is talking about both. Probably the latter is more in view. That the beginning of the process is how we weed out the unqualified, but certainly that would apply even more to those who were removed from office. That to be placed in such a role again – it ought not be a quickly done thing. b. [Slide 25] And so identify with the sins of others. Keep yourself pure. i. There are several ways we could understand this, but in keeping with the context and Paul’s apparent emphasis on the ordaining of an Elder in light of a failed Elder, I think it is best to understand this in light of a hasty ordination. ii. That in that hasty ordination, someone is appointed to a position for which they are not adequately vetted ahead of time. iii. In doing this, eventually the truth comes out and their character is made evident. iv. And so, by ordaining them too quickly – you have enabled their sin to be publicly displayed and, in some way, have actually shared in their sin. v. So, don’t appoint an Elder hastily – because you will be culpable for their actions if it is clear that you could have stopped it with a little more time and diligence. vi. Paul then gives a broader exhortation to his son in the faith. vii. Keep yourself pure. viii. Even something as simple as a hasty appointment can have devastating effects, not just on the ministry, but even on your reputation. ix. So, stay pure Timothy. c. [Slide 26] 23 – (stop drinking just water, but use a little wine for your digestion and your frequent illnesses.) i. Assuming you’ve been following me so far – this verse should seem a bit… out of nowhere. ii. What happened here? I mean did Paul have a stroke, lose his place, is he so distracted of a writer that he just stream-of-consciousness, put this in there? iii. What is probably happening here is that the concept of purity sprung in Paul’s mind how Timothy has stopped drinking anything but water as a way of separating himself from the false teachers that have infiltrated the church there in Ephesus. No doubt because of this he has suffered many illnesses due to the quality of the water. iv. In which case Paul clarifies that being pure of the vices of unqualified Elders or false teachers, does not include complete abstinence from alcohol. In fact, he should start drinking a little again to care for his stomach. d. [Slide 27] 24 – The sins of some people are obvious, going before them into judgment i. Coming back to the original thought of not appointing someone to Eldership hastily, Paul explains some of the reason for this command. ii. First, some people are quite obvious about their sin issues. iii. Such people will easily and quickly be removed from consideration for Eldership. e. [Slide 28] But for others, they show up later. i. People can change for a time or in a specific way, but they cannot hide their sin forever. ii. Eventually, the true nature of a person will show itself. We are defiled from within, yes? iii. This is true of all of us. For God’s children, it is true that they grow and kill off these sins as they appear. Not that that will be easy, or quick. But they will get victory. iv. But for some, these sins that show up later, cast huge doubt as to whether or not they are actually God’s child. Especially if they refuse to repent of them. f. [Slide 29] 25 – Similarly good works are also obvious, i. It works the same way with good deeds. ii. Good works, in general, are obvious manifestations of a life changed by God. iii. This is kinda the whole point that Paul is getting at in this entire letter. iv. People live differently because of the gospel. And in many ways that is VERY obvious. g. [Slide 30] And the ones that are not cannot remain hidden. i. But sometimes, good deeds go unnoticed. That’s ok. We really shouldn’t be doing them to be noticed anyway. ii. However, even the good things done in secret, will one day be shouted from the rooftops. iii. Eventually all will be made known. And soon people will even realize the things you do in secret. iv. So, since time will reveal hidden sin and godliness – give it time before ordaining an Elder. h. [Slide 31] Passage Truth: Paul is still presenting the same truth. Gospel changed people live differently. He says this very clearly in these last few verses. No matter who you are, if you do or don’t have the gospel, eventually, your works will prove or disprove your gospel claim. i. Passage Application: So for Timothy, he must wait until he gets clear evidence as to a persons true nature before appointing them to leadership. j. [Slide 32] Broader Biblical Truth: Zooming out from this passage we know in scripture that eventually sin is found out. Ananias and Saphira, the guy who said he killed Saul when he didn’t, and even Simon the Sorcerer. Eventually, either your good deeds or your sin will manifest. You can’t hide who you are for long. Not long enough for someone to not see through it. A gospel changed heart always shows and a gospelless heart always shows. Eventually. k. Broader Biblical Application: So for us as we look to add Elders to our church in the near future, we ought to be considering this process of appointing Elders to be a slow process. We cannot simply choose those who know the most bible. We must give ample time for good works to be manifest or for sin to seep out. This could and possibly should take years. Indeed, a person’s character is decades in the making. And perhaps there are some qualified and called among us who have been vetted fully in this way, and are now ready to take on this new role. Be praying that those men become apparent. Conclusion: So here at CBC, we who do not have Elders, how does this hit us? In some ways it hits us at the perfect time. Indeed, I cannot describe to you how providential this message is. Just this past weekend the deacons had our retreat and discussed, primarily, the installation of Elders at our church. We made a lot of progress, and many of the details are not quite ready to present – but we are excited to move forward. And ahead of actually stepping out and making changes – we have these instructions about how to view the office of Elder. The overarching principle is to expect gospel change in God’s people from the top down. So for those who serve in this capacity, they ought to be respected, submitted to, and encouraged in joy to serve us. For those who serve excellently namely in laboring hard in preaching and teaching, they should be respected as well and provided for so they can continue to minister in this way. Not to get wealthy or even to be “comfortable” but really to not be in need. One of the luxuries of preaching through a book, is that I can come to such a text of scripture and you can know that I am not using it abusively to demand more money. In fact, you all provide for Kadie and I well. Our needs are met, and then some. But as we look to the future – it is possible that, depending on how God uses and changes things, that we will have more Elders worthy of this, and if the church is able, we should be ready and willing to meet their needs too. It is important to note that not every Elder must be paid, especially if they do not need to be. The principle from the widows holds true. We must not unnecessarily burden the church. But if the Elder has a need, the church should honor him in this way. The position of Elder is a job that very few would probably desire. It comes with a target on your back. Still in scripture it affords protections above the normal church disciplinary process. Certainly, going to an Elder privately is still an option, but to bring an accusation against him, you cannot be the only one. Others must confirm what you have seen. And they must do so without you sowing discord. In the ensuing investigation, if the elder is guilty of a sin that would disqualify him from ministry, or if he is not repentant, then the Elder is to be publicly rebuked before the entire church, called to repent, and stripped from office. It is quite a serious matter that must be entered into, knowing, that God is indeed watching from His court. Finally, how the church goes about the selection of an Elder is also curbed by this principle of the gospel changing hearts. We expect people who are in Christ to live as though they are. So, we wait for adequate evidence for that. We ought not be in a rush to appoint anyone as an Elder. And men, I issue special challenge to you. Although all men are not called, nor would desire to be an Elder – All men are expected to be qualified as an Elder. In the least sense, because you all are individual pastors of your home. You are the shepherd of your little flock. So be a good shepherd. Lead them well and labor long in teaching them with your words and actions, the gospel of Christ. Love them and care for them. This is what an Elder is to his church. It is what you should be to your home. So as we go forward, may we keep these things in mind. May we see the dignity and honor of the office, the expectations of the office, and the qualifications of the office clearly. And so be blessed with our first Elder board.