Click the Banner back to Index

THE CHURCH PROPER PERSPECTIVE AND TREATMENT TOWARD ITS PASTOR   
DI Timothy 5:17-25  
October 22, 2023, Sunday p.m. - MBC
Introduction:  
In the previous passages of I Timothy 5:11-16, we learn that if the church of God is to become a pillar and support of the truth, it must give proper counsel and instruction to younger widows as to what they should do in life, there is a way to deal with older widows and there is a way to deal with younger widows.

     Then on the next section in I Timothy 5:17-25, Paul talks about an elder (Pastor). It says that the widows are not the only ones who are to be cared properly by the church, likewise if the church is to become a pillar and support of the truth, the elder are also to be cared properly by the church, elders (pastors) are to be honored and are to be financially supported.  The church must have a proper perspective and proper treatment of its elders.

     In order for the church become a pillar and support of the truth, leadership in the church is very important. Without biblical leadership there is no church will ever become a pillar and support of the truth.

     Hosea 4:9 “And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.” This verse wants to point out that people reflect their leaders and, in this context, would be punished by God. How the congregation viewed and treat the Pastors reflect what kind of local church are they. God blessed the church who blesses God called man in the local church.

     John Calvin statement is very well said when he said, “For preserving the good order of the Church, it is likewise highly necessary that elders should not be neglected but that due regard should be paid to them; for what could be more unfeeling than to have no care about those who have the care of the whole Church?”

I – GENERAL CATEGORY (That all Elders are to be honored)

     The subject of widows begins with honoring (I Timothy 5:3 “Honour widows that are widows indeed”); the same is true on the subject of elders it emphasizes honoring.
     The word “honor” is mentioned so to informs us that all elders are in an honored category.
     The word “honor” implies honoring something by recognizing its high value. So, it is expected that people in the church should place a high value on their elders (Pastor).
     How the church should place a high value on their elders:
     1, When the church appreciated the elders (I Thessalonians 5:12)
I 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;”
     2. When the church esteemed highly the elders (I Thessalonians 5:13)
I Thessalonians 5:13 “And to esteem them very highly in love for their work's sake. And be at peace among yourselves.”
     3. When the church obeyed the elders (Hebrews 13:17).
Hebrews 13:17 “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.”

     Paul considered ministry leadership an honorable position to hold. Earlier, he told Timothy in I Timothy 3:1 “This is a true saying, if a man desire the office of a bishop, he desireth a good work.” The leader who performs the duties of his position responsibly and diligently, according to Scripture, is worthy of double honor.

     Elders, Pastors, Bishops or overseer should be viewed by the church that are very valuable to the life of the local church if the church is to become a pillar and support of the truth, so all elders generally are to be honored.

     The highest and the holiest position a man can ever serve in this world based in God’s mind is an elder, bishop, overseer or Pastor of one of God’s local churches, so all elders generally are to be honored.

     Targets of care or criticism? Faithful church leaders should be supported and appreciated. Too often they are targets for criticism because the congregation has unrealistic expectations. How do you treat your church leaders? Do you enjoy finding fault, or do you show your appreciation? Do they receive enough financial support to allow them to live without worry and to provide for the needs of their families? Unfortunately, we often take church leaders for granted by not providing adequately for their needs or by subjecting them to heavy criticism. Think of ways you can “honor” your preachers and teachers.

     About the elders or Pastors of the church, H.A. Ironside said that the elders “who have the responsibility of shepherding the flock of Christ should never be treated rudely or looked upon with contempt”.                                                                    

II – GREATER COMMITMENT (That some Elders are to receive double honor)– v.17-18

I Timothy 5:17a “Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.18For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward."

     A. Double Honor are to receive by some elders who rule well – v.17a
I Timothy 5:17a “Let the elders that rule well be counted worthy of double honour
     Let us take a look at one by one on each words used and its significance in the life of an elders, so we may know why we must consider them worthy of double honor. 

     In this context the word “elders” in Greek “presbuteros” refers not to the older believers but to those who are in leadership roles and corresponds to overseers in I Timothy 3:1 “This is a true saying, if a man desires the office of a bishop, he desireth a good work.”

     The word “rule” (“proistemi” from “pro” means before, over and “histemi” means place, stand) literally means to put over or put before and describes one who is standing before or over. The figurative sense means to exercise a position of leadership (Romans 12:8 “he that ruleth, with diligence”; I Timothy 3:4-5One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?”). The word “rule” (“proistemi”) also means to place in a position of authority or general superintendence, describing the duties allotted to all elders such as to lead, to preside over, to conduct, to maintain, to govern, or to take over the direction of the people. The word “proistemi” also conveys the ideas of to be a protector or guardian, to give aid, to assist, to care for or to be active in helping. Notice the tense of the participle is perfect tense, this means the elders ruled well in church matters from some point in the past and continues to rule what is right in bible way at the present.

     The word “rule” indicates, he is not be a controller but an example. Sadly, some pastors take control rather than leading by example, but they will give an account to the chief Shepherd, the Lord Jesus Christ. I Peter 5:3-4 “Neither as being lords over God's heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away”

     Note that Paul is not teaching as some suppose, that there were two kinds of elders, ruling elders and teaching elders. The qualifications required in the men to be appointed to the office of a bishop or overseer show that both functions of ruling elders and teaching elders were to be united in one person (I Timothy 3:2, 4, 5 “A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?”).

     The word “well” in Greek “kalos” describes that which is excellent or good, providing some special or superior benefit. It also means that the elder is to do what is right and fine in accordance with the Word of God.

     The words “counted worthy” or “considered worthy” (think deserving) in Greek “axioo” in present imperative or command, from axios means “of weight” which basically mean to think right. To make worthy; think of as worthy, consider worthy or deserving (and act accordingly).

     So, we must think right that those who rule well that God had put before or placed over us that provides us special, spiritual benefit truly deserves to be considered worthy of double honor.

     B. Double Honor are to receive by some elders who works hard at preaching – v.17b
I Timothy 5:17b “especially they who labour in the word and doctrine.”

     Let us take a look at one by one on each words used and its significance in the life of an elders, so we may know why we must consider them worthy of double honor.   

     The word “especially” (Greek malista) means most, most of all, above all. Malista is the superlative of adverb “mala”, "very much;" The word “especially” means the elder have to work very exceedingly at preaching and teaching the Word of God.

     The words “labour” or “work hard” in Greek “kopiao” from “kopos” that is “labor”, “fatigue”. This root word “kopos” is used in secular Greek of “a beating,” “weariness” (the work described as though one so weary as it was as if the person had taken a beating) and “exertion,” was the proper word for physical tiredness induced by work, exertion or heat. “Kopiao” means to exhibit great effort and exertion, to the point of sweat and exhaustion. It does mean the elder have to work to the point of exhaustion, as they physically become worn out, weary or faint. Elders engage in hard work with the implication of difficulty and trouble. Figuratively “kopiao” means to become emotionally fatigued and or discouraged and thus to lose heart and or give up. Kopiao speaks of intense, hard, wearisome toil even to the point of utter exhaustion if necessary. Kopiao was sometimes used to refer to athletic training. Kopiao emphasizes the intensity of labor required of Christian farmers who would be about the business of making disciples. Simply, it's hard work! 

     The term “word” or preaching (utterance) in Greek “logos” from root “Lego” that is to speak with words. The English is “logic” or “logical” that means something said and describes a communication whereby the mind finds expression in words. The term “Logos” is a general term for speaking, but always used for speaking with rational content. Logos is a word uttered by the human voice which embodies a concept or idea. When one has spoken the sum total of their thoughts concerning something, they have given to their hearer a total concept of that thing. Thus, the word “Logos” conveys the idea of “a total concept” of anything. What a great description of powerful, anointed preaching of God’s Word of an elder.

     So, the picture that God wants us to see here are those who work hard in preaching and teaching the content of God’s Word to the listening audience either inside the church, conducting home bible study or teaching discipleship lessons. 

     The term “doctrine” in Greek “didaskalia” from “didasko” from “dao” means to know or teach, that is either the act of teaching or the thing taught, and here in this note it denotes doctrine or what is taught. “Didaskalia” occurs 15 times. Didaskalia used in the active sense (the person or thing represented by the grammatical subject performs the action represented by the verb). The word “Doctrine” is from Latin “doctrina” from “doceo” means to teach. The term “doctrine” in Scripture is broader than a simple reference to passing information from one person to another or passing information from one generation to the next generation.

     Speaking of doctrine, Christianity is a religion founded on a message of good news (Gospel) rooted in the significance of the life of Jesus Christ. In Scripture, therefore, doctrine refers to the entire body of essential theological truths that define and describe that message about Jesus Christ (I Timothy 1:10 “if there be any other thing that is contrary to sound doctrine; I Timothy 4:16Take heed unto thyself, and unto the doctrine; I Timothy 6:3 “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine; Titus 1:9 “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers”). The message of the elders should include historical facts, biographical facts such as those regarding the events of the life of Jesus Christ (I Corinthians 2:2 “For I determined not to know any thing among you, save Jesus Christ, and him crucified.), but it is deeper than biographical facts and historical facts alone. Jesus’ redemption for sins is doctrine. Jesus Christ, death, burial and resurrection (Gospel) is fundamental, major doctrine. Salvation is a major sound doctrine. (I Corinthians 15:1-4 “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:”). The sound doctrine then is scriptural teaching on theological truths preached to us by the God called man that brings us to the saving knowledge of our Savior Jesus Christ.   

     Paul writes to Timothy that all elders should be honored but some elders should reach another level of honor, because not all are honored at the same level. Some elders or pastor deserve to be honored or worthy of a greater level. This other level includes elders who are being financially honored. With regards of financial support of presbyters, equity and scriptural principles suggest that they should be remunerated in proportion to their usefulness.

     A man's reward from God is proportional to the excellence of his ministry and the effort he puts into it. Excellence combined with diligence mark a man worthy of the highest honor.

     Paul is saying to Timothy that the elder who deserves double honor is one who will work to the point of exhaustion, specifically at a very exceeding level of preaching and teaching the Word of God.

     The words “Double honor” refers not only to an abundance of respect and obedience from members of the church but also reasonable financial support for a job well done, and failure to do so indicates a shortage of respect and honor for spiritual leaders.

     The Greek adjective word “diplous” translated “double” in I Timothy 5:17 means “two-fold.” And the term for “honor” in the original language includes the notion of a price or compensation. In English, we also connect the word honor with the idea of recompence through the noun honorarium, “a payment for unbilled professional services.” Paul felt that dutiful and diligent shepherds of God’s flock, the church, ought to be honored in two ways: in proper esteem and fair compensation (but not double pay) for he is worthy of both (respect (paggalang) and remuneration.

     Paul worked as a tentmaker to earned his own living and supporting his work of ministry (Acts 18:1 ("And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.”; I Thessalonians 2:9 “For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.”; II Thessalonians 3:8 “Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:” (I Corinthians 9:3-18) but Paul considered his position and explain in detail that his case was an exception, not the rule, because Paul has his own personal purpose (I Corinthians 9:6-23 “Or I only and Barnabas, have not we power to forbear working? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12 If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.15 But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16 For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21 To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22 To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23 And this I do for the gospel's sake, that I might be partaker thereof with you.”).

     The apostle Paul gave special guidance regarding church leadership. Paul recognized that these individuals were not perfect. The issue is not that pastors are perfect. If that is what we are looking for, then pastor-less churches would be the norm. But Paul was eager for the church to appreciate and acknowledge the value of pastors, teachers, elders, and other leaders who work hard and serve in a worthy manner. The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. If your pastor faithfully preaches God’s Word and tries to live an exemplary life, do all you can to support and encourage him. Sometimes a loving rebuke may be needed (1 Timothy 5:20). But A pastor carries a big responsibility (Hebrews 13:17 “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.”), and a faithful man of God is worthy of respect who is in the good office (I Timothy 3:1 “This is a true saying, if a man desire the office of a bishop, he desireth a good work.”; and a faithful man of God is worthy of generous financial support (I Timothy 5:17-18 “Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 18 For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.”).

     By the way, when did you last say to your pastor, “I’m grateful for you and all you’ve done for me”?
In my opinion, pastoring is one of the hardest occupations on the planet. 
     Now notice I Timothy 5:18 “For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.”
     Paul quotes from God's Word (both Old and New Testament) to support his point that the elder who rules well, who work hard in teaching and preaching God’s Word is worthy of compensation. Scripture is personified as speaking which is when Scripture speaks it is God speaking through His inspired Word.

     The apostle Paul cites two passages to back up his claim that church, the body of Christ must honor and care for hard-working pastors to prevent them from becoming overworked and underpaid.

     Paul first statement in our text is clear in I Timothy 5:18a “For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn.”  Paul argued that if God in His law had made provision for the hardworking animals like ox to be fed and cared for in Deuteronomy 25:4 "Thou shalt not muzzle the ox when treadeth out the corn",  then church members ought to show proper concern for their pastors, teachers, and spiritual leaders. It’s good to feed the cow; it’s better to feed your pastor.
     Paul’s second statement in our text is in I Timothy 5:18b “And, The labourer is worthy of his reward.” This closely resembles the words of Jesus: in Luke 10:17 “the labourer is worthy of his hire.” Or “For the laborer deserves his wages” ESV; “The laborer is worthy of his wages” NASB. Therefore, Paul here refers the gospel of Luke as Scripture. When Jesus sent His disciples ahead of Him, He called them in Luke 10:2 labourers into his harvest”, encouraging them to accept hospitality and food from people who would receive them (Luke 10:7–8 “And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you:”).

     It is spoken as if it is an imperative or command. Clearly the ox that threshed the grain providing physical food for the people should be allowed a few nibbles of the grain! The elders provided spiritual food to their flocks (I Peter 5:2 “Feed the flock of God which is among you, taking the oversight thereof,”; Acts 20:28the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.”  and thus, they too should be provided for. Then Paul adds that the elder like the laborer is worthy of his wages for laboring at teaching and preaching. Note that wages, hire, reward (misthos) literally refers to pay which is due for labor performed or dues paid for work. 

     The Bible insists that servants are to be paid. To refuse to support those who provide spiritual food is as unjust and heartless as muzzling an animal (Deuteronomy 25:4 “Thou shalt not muzzle the ox when he treadeth out the corn”), or refusing to pay a hired man (James 5:4)Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.”).

     Some illustration to use the words “double honor.”
          1. Paul’s use of “double honor” is probably associated with the “double portion” reserved for the oldest son in a family.
Deuteronomy 21:17 “But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.”.
The dual benefit of being the firstborn was both respect and financial reward.
          2. People respect service. We honor police officers who serve. We pay homage to military personnel who serve.
But do we give the same honor and respect to those who are in an even greater service—service to God? Do we show respect to our pastors, missionaries, Sunday school teachers?Scripture tells us to give honor to whom honor is due.
Romans 13:7 “Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.”. Specifically, it tells us that double honor goes to those who direct the affairs of the church through teaching and preaching (I Timothy 5:17) 
Instead of criticizing your pastor, teacher, or spiritual leader, let others hear your words of gratitude and praise for their service. Hold them up in prayer. God’s servants deserve our respect and honor.
          3. It is right for farmers to feed their livestock and employers to pay laborers worthy of their hire.
Likewise, it is proper and essential for the local church to provide adequate financial support to its dedicated Christian ministers.
          4. In the Old Testament, the priests and Levites who ministered in worship were supported by the community of bbelievers so that they could devote themselves to the Law of the LORD.
II Chronicles 31:4 “Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the Lord.”
I Corinthians 9:13 “Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?”

     Thus, in the New Testament church those who devote their lives to the work of the gospel should likewise be supported by the congregations they serve.

     Passages about those who were taught in the Word should give unto him that teaches them:
          1. Paul said in Galatians 6:6
Galatians 6:6, “Let him that is taught in the word communicate unto him that teacheth in all good things.”
          2. Paul informed the believers in Corinth in I Corinthians 9:14
I Corinthians 9:14 “Even so hath the Lord ordained that they which preach the gospel should live of the gospel.”
     Some think the church should not support leaders and staff, and that the paid ministry is an abomination – they say that the church instead should be using the money to support the needy. This is an attractive way of thinking; but it isn’t Biblical. If the needy (that is, the truly needy) are worthy of honor, then those who rule and teach in the church are worthy of double honor.
     As Paul custom, he does not refer to money directly.
II Corinthians 8:6-7 “Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.”
II Corinthians 9:1, 12-13 “For as touching the ministering to the saints, it is superfluous for me to write to you: 12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; 13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;”
Galatians 6:6 “Let him that is taught in the word communicate unto him that teacheth in all good things.”
Philippians 4:18 “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.”

     Paul prefers instead to deal with the heart attitude that will result in remuneration. Those who honor elders will not begrudge generosity in paying their support. All elders are entitled to financial support as well as respect.

     While all elders are to be thus honored, Paul singles out some as being worthy of double honor. Paul differentiates between the general category of elders and those who serve with greater commitment, effort, and excellence. They are worthy of greater acknowledgment from the congregations they serve. Paul is not here saying they should receive exactly twice the pay a normal elder receives. Rather, they should receive ample, generous remuneration and respect beyond that of other elders whose labors are not as diligent. Some Pastors may teach or preach infrequently, but some Pastor may teach and preach constantly. Those Pastors whose ministry requires all their attention, time should be freed from any need to earn a living and be cared for and even rewarded for their singular devotion.

     If pastors are faithful in feeding and leading the people, then the church ought to be faithful and pay them adequately. The word honor is used as in "honorarium." It is God's plan that the needs of His servants be met by their local churches; and He will bless churches that are faithful to His servants. If a church is not faithful, and its pastor's needs are not met, it is a poor testimony; and God has ways of dealing with the situation. He can provide through other means, but then the church misses the blessing; or He may move His servant elsewhere.

     Although some local church relies on a democratic action on which decision to support and how much the support for the elder is decided by a majority vote as part of their view on democratic form of government. Of course, we respect every local church own decision and own form of government, but God's ideal and all power absolutely rests in the hands of Jesus. In the church, Christ is the Head, and the Holy Spirit is the Executor. The Holy Spirit raises up elders who are to make decisions as He leads and who are to be given honor if they do their tasks well. Thus, the church is to be ruled by men who have been gifted, proven, and appointed by the Holy Spirit. The Ephesian elders were well aware of this fact (Acts 20:17, 20 “And from Miletus he sent to Ephesus, and called the elders of the church.20 And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house,”). All elders are to be honored, and those who excel in teaching the Word of God and sound doctrine are to be doubly honored. The reason for the double honor is that God's Word is of supreme importance in the corporate life of a local church. God has magnified His Word even above His own Name (Psalm 138:2 “I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.”). The world might not think so, but no nobler task exists on earth than to make known the Word of God.

III – GUARDED COMMAND – v.19
     Now, let us talk about Elders are not to be falsely accused.

     When a church leader falls into sin, it always wreaks havoc to the cause of Christ. The more visible and well-known the leader, the greater the harm. Some in the church justify their own sin by thinking, “If that strong leader fell, then who am I to resist?” Divisions arise in the church between those who advocate tolerance and love toward the fallen leader and those labeled as unloving because they call for his removal from public ministry. The world mocks the whole thing and shrugs off the gospel. Therefore, it’s crucial for the church to put godly men into leadership and to make sure that they remain that way. How can we do that?

     The questions Paul answers in I Timothy 5:19-25 
1. How can we do everything possible to ensure that our church leaders are godly men?
2. When a church leader does fall into sin, how do we deal with it properly?
     Some of the elders in Ephesus had fallen into false teaching and ungodly conduct, which always goes with false doctrine. Paul doesn’t give a comprehensive answer, but Paul brings up two crucial safeguards to help keep church leadership godly.
Paul is saying that to keep church leadership godly, elders must be disciplined properly and selected carefully.
     Paul gives two safeguards to keep the leadership godly:
          1. The proper exercise of church discipline toward sinning elders (v. 19-21)
The verses reveal three aspects of proper discipline of church leaders:
     a.) The need for factual evidence (v. 19)
     b.) The need for public rebuke (v. 20)
     c.) The need for impartiality (v. 21).
          2. The careful selection of elders (v. 22-25).

     Since some in Ephesus had already fallen, and, perhaps, rumors and accusations were circulating about others, Paul deals first with the remedial process of discipline before going on to talk about the preventative steps to take in selection, so that the church will put only godly men into office.

     First, the proper discipline of church sinning elders requires factual evidence according to verse 19.
I Timothy 5:19a Against an elder receive not an accusation, but before two or three witnesses.”

     It is clear in this verse that the church should never allow an elder to be wrongly and falsely accused by someone but instead the church should protect its elder. There are people who are servants of Satan that always love to falsely accuse a man of God, these instruments of Satan may resent the elder’s calling, teaching, biblical authority, virtue, or possibly these people of Satan were jealous of the blessing of the Lord bestowed upon the life of the elders.

     If a church is to become a pillar and support of the truth, not only the church must give proper counsel and instruction to the younger and older widows (verses 11-16), and must have a proper perspective and treatment for the elders (verses 17-25), but also the church will stand against those who try and undermine a faithful elder’s ministry.

     Notice the words “Against an elder receive not an accusation,” It is clear command from the Word of God, that the church will not even receive an accusation which means the church would not even consider or admit to the accusation, would not investigate it, or the church will ignore the accusation. In other words, the church will turn a deaf ear on the accusation against an elder.

     J. Vernon McGee, an American ordained Presbyterian minister, pastor, Bible teacher, theologian, and radio minister, had observed that if this principle of “do not receive an accusation against an elder” or “do not admit a charge against an elder” were followed today in the church, a large number of gossips, strife and controversies that was thrown against a faithful man of God would be cut down or demolish. The church should not allow anyone the elder to be demeaned because it is the responsibility of the church to defend its faithful elders.

          The word “receive” (accept) in Greek “paradechomai” means in essence “to entertain” or “to consider in your mind.” It seems what Paul is commanding is you turn a deaf tear to accusation unless it is corroborated by two or more solid witnesses. This is the best way to protect your pastor. “Paradechomai” from “para” means “from, beside, near”, “dechomai” means accept deliberately and readily, receive kindly and so to take to oneself what is presented, willingly, favorably and readily. “Paradechomai” in some contexts conveys the sense of to delight in, that is to receive, to accept, to welcome or embrace with favor. Therefore, this verb “do not receive” speaks of far more than an indifferent or apathetic reception.

     The command “do not receive” it is in present imperative; it means either stop doing this as if it has already been done or do not begin to do this.

     The word “accusation” in Greek “kategoria” from verb “kategoreo” means to accuse, from “kata” means “against” and “agora” means the assembly, a place of public speaking that refers to a speaking against a person before a public tribunal or bringing an accusation in court. The word “kategoria” is used 3 times in the New Testament (do not refer to judicial punishment but public condemnation; in contrast in the first NT use Pilate asked the Jews what accusation did their bring against Jesus- Titus 1:6; and accusation against an elder – I Timothy 5:19). The word “kategoria” was a legal technical term that refers to the content of the accusation or charge made against someone.

     It’s a simple principle: a case regarding accusation must be tried on the basis of factual evidence, not hearsay or rumors. Paul specifically applies “receive not accusation” in verse 19 to church leaders here because they’re more liable to false accusations and slander than others, especially men who preach God’s truth. Satan is always trying to discredit the authority of God’s Word. One method Satan often uses is to attack the credibility of the man who teaches the Word. If people doubt Pastor’s integrity, accusers can easily shrug off Pastor’s exhortations to godliness. So, Satan often stirs up people who have been offended by the preaching of God’s truth or who are upset because a church leader has had to confront them privately about their sin. They spread half-truths and outright lies to discredit the man and his message.

     What do you do if someone comes to you with something damaging against your Pastor, one of the other elders, or some Christian leader? It’s important to the testimony of Christ that we handle such situations in a godly way. If the person is spreading rumors or gossip, that person who spreads the gossip needs to be corrected. If he has a legitimate problem, it needs to be processed according to Scripture.

Five questions found useful in dealing with those people spreading the gossip:
     1. “What is your reason for telling me?”
     Widening the area of gossip only create additional to the problem. We must tell the person who informs us, “why do I need to know this?”, then if that person who was widening the gossip answers “I just wanted you to know so you could pray,” then that is the time you should warn that person not to say anything more to somebody before that person checks out the facts and follow the biblical steps to deal with it (Matthew 18:15-17 “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.”; Galatians 6:1 “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”). Gossip flatters our pride by giving us “inside” information. But we must resist both the temptation to listen to that spreading gossip and to encourage someone else to give information unless we are part of the solution.
     2. “Where did you get your information?”
     If the person refused to identify the source of information is a sure sign of gossip. It is clear in the Scripture that if there is only one independent witness, then the accusation should not be received and the accuser should be shown this Scripture and warned about spreading the charges to anyone and to anywhere.
     3. “Have you gone to those directly involved?”
If the person has not gone to those involved, that person is a busybody and probably more interested and excited in spreading gossip than in helping to restore the one or ones who have sinned. Instead of contributing a solution he is making the problem becoming more worse.
     4.“Have you personally checked out all the facts?”
The facts will easily get distorted as the stories travel and whispers from one person to another, there is a wrong words and additional exaggerated comments, especially when it was thrown by a person with negative motives or wants to revenge due to heartache or seeking for someone to be in his side to sympathize.
   5. “Can I quote you if I check this out?”
One mark of a person who is spreading the gossip won’t want to be quoted by name, they do not want to be identified.      
A person spreading gossip want to hide and cover up his name. They don’t want to get involved in the messy business of helping confront and restore a person in sin. They’re just spreading an evil report.
     Those who set out to falsely accuse the man of God are treading on a very dangerous ground because to attack someone in a position of authority is a very serious matter. Such false accusations are one of Satan’s most dangerous weapons.
Psalm 105:15 “Saying, Touch not mine anointed, and do my prophets no harm.”
Joseph, Moses, David, Jeremiah, Nehemiah, and our Lord Jesus Christ all suffered from false accusations. Paul likewise suffered false accusations, and he particularly addressed that issue in his second letter to the Corinthians. 
     The word “witnesses” in Greek “martus”/”martys” basically describes one who remembers something and testifies concerning what they remember.
     Two-fold meaning of Martus:
          1. A person who has seen or experienced something or someone.
          2. A person who testifies to what he or she saw.

     A “martus” is a person who attests to a fact or event, one who gives evidence testifying in a court to the truth of a fact or event, a person who has seen or has personal knowledge of something or someone, especially as an “eye witness”. Example: The Apostles in Acts having and relating their personal knowledge of Jesus post-resurrection appearances. A “witness” is a person who furnishes evidence or proof, confirming the truth by verbal testimony. Scripture repeatedly refers to the Old Testament “formula” of witnesses to some event using the phrase “two or three witnesses” (Matthew 18:16, 2 Corinthians 13:1, 1Timothy 5:19, Hebrews 10:28).

     Notice the words “but before two or three witnesses.” It is a clear instruction that if some sin accusation is made against an elder, it is only to be investigated if it comes from two or three witnesses. Paul is citing the law of Moses here. Two or three witnesses provide confirmation based in the law of Moses in Deuteronomy 19:15.

Deuteronomy 19:15 “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.” KJV
Deuteronomy 19:15 “A single witness shall not rise up against a man on account of any iniquity or any sin 1which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.” NASB

A very careful investigation and determination regarding the actual facts may be required to do if there are two or three witnesses testify that an elder committed sin.

        - - - - - - TO BE CONTINUED - - - - - -

IV – GROUNDED CONDEMNATION – v.20-21 

I Timothy 5:20-21 “Them that sin rebuke before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.”

     It says, “Them that sin”, who are those? In context this refers to the elders. Paul is saying that elders at times must be rebuked.

     The verb “sin” in Greek “hamartano” literally means to miss the mark. Hamartano means to act contrary to the will and law of God. To commit a wrong. To be in error. “Hamartano” from “a” means “not” and “meros” means “a part, share”. It means having no part or having no share in, that is to sin which always brings or emphasizes eternal loss which always results from missing God’s mark or target, (the mark or target refers to good and acceptable and perfect will of God). Believers experience loss every time they sin (Hebrews 10:26 “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,”).

     Every decision (or every action) done apart from faith (pistis) is sin (Romans 14:23 “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin; Hebrews 11:6 “But without faith it is impossible to please him:”).  

     Notice the words in verse 20 “Them that sin rebuke before all.”

Rebuke is present imperative (it is a constant and consistent command), and we need to depend on the Holy Spirit to obey it. Paul telling Timothy to continually be rebuking continual sinners. Some feel the rebuke is to be in the presence of the other elders. Alternatively, the rebuke could be before the whole church since the church are affected and since the person who committed the sin is the leader of the church. Elders who walk in sinful ways must not be exempted. In fact, their sin must be punished even more severely than that of others. The law made the same distinction (Leviticus 4:22, 27 “When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the Lord his God concerning things which should not be done, and is guilty; 27 And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and be guilty;). The elders and all believers who were both guilty must be fairly rebuked and punished.

     The word in verse 20 “rebuke” in Greek verb “elencho” means to convict, refute, reprove. The verb “elencho” implies a “rebuke” which carries inner conviction produce by the Holy Spirit in the heart. This talks about the sharp and solid convincing proof of the error and compelling evidence which especially exposes what is wrong or right. We constantly need the Holy Spirit to convict us about what is right as well as what is wrong.

     Those who persist in sin are to be publicly rebuked. The threat of publicity is no bad thing, if it keeps a man in the right way, even from fear. A wise leader will know when there is a time to keep things quiet, and a time for public rebuke. But whatever happens, the Church must never give the world the impression that it is condoning sin.

     The elder who was proven guilty of accusation by three qualified witnesses must be privately and plural confronted then faced the congregation. It doesn’t matter what the man has accomplished in the past or how he has been used; he is to be publicly rebuked.

     Notice the words in verse 20 “that others also may fear”

     Timothy and other elders must not only have guilt conscience brought by their sin, but in their case as an elder, Timothy must execute this instruction not privately or not just in the presence of just a few, but publicly, in the presence of the entire congregation, in that way, other remaining elders may also become filled with godly fear of doing wrong. This publicity of elder’s reputation may be a very painful proceeding, but in the end its effect will be proven beneficial, profitable and healthy to the whole church. What a striking instance incident of such publicity in the Old Testament in which the transgression of Achan was opened out in the light, so Achan with his family, punished in the eyes of all.

Joshua 7:16-26  So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken: 17 And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: 18 And he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken. 19 And Joshua said unto Achan, My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me. 20 And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done: 21 When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. 22 So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. 23 And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the Lord. 24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. 25 And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones. 26 And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.”

     The record in the New Testament as the effect of publicity of sins shows how startling was the open treatment upon Ananias and Sapphira in Acts 5:1-2, 11 "But a certain man named Ananias, with Sapphira his wife, sold a possession, And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 11 And great fear came upon all the church, and upon as many as heard these things.”

     A worthy leader must be an example to the flock; and whosoever unworthy a warning to all! 

     The word in verse 20 “others” in Greek “loipos” from leipo means to leave or to lack. It is an adjective which refers to that which remains over. When “loipos” refers to people the sense is the rest, those that are left, the remainder.

     The word “others” KJV; “rest” NKJV, ESV, NASB, some says the meaning, it limited to the fellow elders, the “rest” would refer primarily to rest of the elders to have the fear of the LORD! The context helps us determine the application is that if a sin accusation has been brought against an elder by two or three witnesses, and investigation proves the accusation to be true, namely, the elder has been involved in continual sin, then the elder is to be rebuked in the presence of the whole church.

     But it seems the word “others” or “rest” better to refer to the church generally. By application, if the flock sees the rebuking of their leaders, this would undoubtedly put the fear in them to. Fear is not the best preventive against sinning, but it can be very effective. A public rebuke in such case would at once clear the church from connivance with the sin, and block others in the church from falling into it.

     Notice the words in verse 21a “I charge thee before God, and the Lord Jesus Christ, and the elect angels,”
     Paul was very much serious about how elders are to be viewed and treated, and here Paul charges Timothy in the presence of God, in the Christ Jesus and in the presence His elect angels which makes it all the more solemn and would certainly get Timothy’s full attention and emphasize that his is a weighty task. We may just think about who among us come at church to worship, but attitudes and actions in a church are viewed by God, Jesus Christ, and His angels. The church and all Christian work should be carried out and is monitored by God. The elders are monitored by God. Dealing with sin issues is monitored by God. When it comes time for a rebuke, God expects it in His church.    
     Sin case has to be judged as in the sight of God and of Christ, and of His holy angels. If Holy Angels rejoice at the conversion of sinners, they must also weep at the sins of saints.  
     Notice again the words in verse 21b “without preferring one before another, doing nothing by partiality.”
     The words “without preferring one before another” KJV or “without bias” NASB; or “without prejudging” ESV.
     Translated in Greek “prokrima” from “pro” means before, “krino” means to judge. In this context it is a judgment that involves taking a side beforehand, or a discrimination as the result of a prior unjustified decision, prejudice, partiality.  
Decisions on carrying out Paul's practical instructions were not to be made by personal bias toward or against a person.
     Notice the words in verse 21 “doing nothing by partiality.”
     In light of the meaning of the word “partiality” in Greek “prosklisis” from “prosklino” means to incline toward. “Pros” means “to” and “klino” means to incline. It means an inclination towards or leaning against. In classical Greek it can refer to the inclination of the scales to one side or the other. There would thus be a “bias” of the mind to one party or the other. The term is not found in the Septuagint, only here. There should be no leaning toward one side more than the other in decision making, either toward the elder or toward the accuser because nothing is specified about the direction of the leaning. In short Timothy is to never allow personal inclination to bias his judgment! 

     Even today biased judges create unfair judgment with an egoistic spirit as they called themselves "investigating-committees" who made the investigation run with a motive of money, and some prefer "buddy-ism," that like kind of judgment if it would have effect in churches can easily destroy a denomination. It is for that reason that the charge which the apostle now lays on Timothy is so very grave. Everything is at stake! The church of the twentieth century may well take with sincere heart these solemn words “without preferring one before another, doing nothing by impartiality”!

     Our today’s society love to play favorites. It's easy to give special treatment to those who are gifted and useful in the ministry, intelligent who is a great counsellor, rich who give big offerings, or beautiful without realizing what we are doing.

     Timothy is to treat everyone in the church alike. There may be an officer in the church who is a wealthy man and who has been good to the pastor. Perhaps he has bought the pastor a suit of clothes or helped him buy a new car or handed him something Pastor can used. A pastor will often brag that such a man is a member of his church, and he may not feel inclined to bring any charges against him even though it is evident the man is guilty. Paul says that we are not to show partiality in the church.
     There is nothing more harmful than when some people are treated as if they could do no wrong, and when others are treated as if they could do no right.  
     But effective leadership requires that we work just as supportively with those we may not like as well...To work impartially with all requires constant awareness and self-discipline. For most of us, it does not come naturally. This could well be a motto on every pastor's desk: No prejudice, no partiality!
     Timothy should act without prejudice against the accused officer. There are no seniority rights in a local church; each member has the same standing before God and His Word. To show either prejudice or partiality is to make the situation even worse.
     Timothy is usually thought of as being rather tender, some refer to his youth, and so Paul instructed Timothy “doing nothing by partiality" that mean Timothy is warned against being tender and partial to accused elders. Rank and leadership are not exempt.   
     The impartiality that Paul insisted on goes both ways: for example, we are neither to undermine those with whom we have a superficial disagreement, nor are we to overlook false teaching or sexual improprieties of a pastor who happens to be a dynamic speaker. Make sure that you honor people for who they are in Christ, not for who they are in the world. 
     Talking about discipline, the purpose of discipline for those who fell into sin is restoration and not revenge. To save the offender, not to drive away the offender is our purpose. Love and tenderness must be our attitude toward those who sinned (Galatians 6:1-3 “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself.”).
     The word “restore” in Galatians 6:1 means “to set a broken bone.”
It says in verse 3 “in a spirit of gentleness”, we must think of the patience and tenderness involved in that procedure.
     Three things are said regarding elders: (I Timothy 5:17-20)
     1. Elders are to be paid – v.17-18
     2. Elders are to be protected from irresponsible accusations – v.19
     3. Elders are to be strictly disciplined. – v.20-21
 - - - - - - TO BE CONTINUED - - - - - - 

Go back to Homepage

Go back to Sermon Outlines index