Sermon Tone Analysis

1 Timothy 5:17-22

The Responsibility of the Church to Elders

 

Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching.

For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The labourer deserves his wages.”

Do not admit a charge against an elder except on the evidence of two or three witnesses.

As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.

In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.

Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.[1]

| E |

lders are a gift from the hand of the Lord, given to enable churches to prosper in the divine assignment Christ has entrusted to His people.

Churches are responsible to receive divine gifts that Christ presents.

That elders are to be seen as a divine gift from the hand of the Master is evident from even a casual reading of *Ephesians 4:7-16*.

Grace was given to each one of us according to the measure of Christ’s gift.

* *Therefore it says,

 

“When he ascended on high he led a host of captives,

and he gave gifts to men.”

 

* *(In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth?

He who descended is the one who also ascended far above all the heavens, that he might fill all things.)

And he gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.

Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

Tragically, there are few sermons preached detailing the responsibility of churches to their elders, though the Bible does indeed address the issue.

Perhaps preachers do not wish to appear to be beggars, and thus are reticent to speak of financial issues.

However, we must be true to the Word of God, preaching all that is commanded.

In our text, the Apostle indeed implies that churches bear awesome responsibility to the elders who Christ has appointed over them.

We saw the general sweep of responsibility that the Apostle implied in a previous message.

Now, however, I invite renewed consideration of the same text, so that together we may focus on what God has to say to the churches concerning their responsibility to the elders.

Join me in discovering God’s instruction for our church as He prepares us to receive His precious gift of elders.

Elders are to be Honoured by the Church — Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching.

For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The labourer deserves his wages.”

Three issues concerning these initial verses must of necessity occupy our attention.

First, who are /the elders who rule well/?

Second, what form is the honour expected take and what is implied by double honour?

Lastly, who bears responsibility for ensuring that the biblical standard of honour is met?

These are serious questions that are addressed in Scripture far more precisely than one might expect.

The first issue confronting us is to identify just who are the elders who rule well?

The *Holman Christian Standard Bible* assists our understanding through its translation.

The elders who are good leaders should be considered worthy of an ample honorarium, especially those who work hard at preaching and teaching.[2]

What is in view is effective leadership by the elders and the need of the congregation to honour that leadership.

Elders are expected to rule, but some will of necessity be particularly effective in their labours.

Likewise, while all elders must be able to teach [*1 Timothy 3:2*], some among the elders will be especially gifted by God to teach and to preach.

What is evident is that the function of elders is to exercise leadership in each congregation, and in great measure the elders’ leadership will be exercised through teaching and preaching.

There is the matter of the work of elders.

That they work should be evident.

Recently, one leadership trainee class was asked to consider a realistic schedule of demands on their life should they be appointed to eldership.

They must consider meetings of the eldership—both regular meetings to care for routine administrative duties and ad hoc meetings required by issues arising within the congregation.

Elders will have counselling and visitation duties, in addition to responsibilities to prepare for teaching and preaching as required.

They will have responsibility for regular and ongoing prayer for the people of God and various ministries of compassion that fall to them.

In addition to this, they are expected to have a home life and most continue to work at the jobs they held before appointment to eldership.

Elders have great demands placed on their time.

Consequently, Paul takes cognizance of the busy lives of elders.

In the text, the Apostle employs the word κοπιάω, meaning “hard work” or perhaps “wearisome toil.”

Kοπιάω is used especially of church work.

The implication is that teaching is demanding work.[3]

Labour involves a maximum expenditure of time and energy.

Consider that the labour of elders is full-time, and not part-time.

Recall the admonition to respect those who labour among you and who are over you in the Lord and admonish you [*1 Thessalonians 5:12*].

Note that they labour among you.

Thus, it becomes apparent that the sphere of labour for elders is within the congregation, not outside of it.[4]

The primary labours of the elders are preaching and teaching.

These are the means by which elders lead.

False doctrine is exposed and confronted through teaching.

Encouragement is provided through preaching.

The building up of the church is primarily through preaching and teaching.

Preaching and teaching are demanding work.

The elders must study the written Word in order to faithfully declare that Word to the assembly.

Two activities are described [λόγῳ καὶ διδασκαλίᾳ], and though there is no doubt some overlap, it seems likely that Paul had in mind two separate activities.

Preaching appears to address the ministry of elders to the unsaved.

Teaching, on the other hand, would seem to point to the ministry of instruction for believers.

The realm of ministry for elders is similar to that of the Apostles who, with the appointment of deacons, devoted themselves to prayer and the ministry of the Word [*Acts 6:4*].

The matter of honour and especially the concept of double honour is the next issue to be addressed.

When the text says such elders are to be “considered worthy,” the force of the language is that they deserve double honour.

The issue confronting the congregation is how to honour an elder.

Of course, verbal expressions of gratitude are always appreciated when an elder has laboured hard.

Each of us want others to notice when we have laboured diligently and performed well at a particular task.

Expressions of thanks go a long way toward encouraging anyone in their labours, and elders also appreciate words of gratitude for the labours expended on behalf of the congregation.

It is of interest that the language Paul used speaks of financial support.

The *HCSB* translated the Greek by the term an ample honorarium.

The *ESV* translated the Greek more literally with the term double honour.

To clarify the point, consider that the same word translated honour in our text is employed when speaking of widows in *1 Timothy 5:3*.

Again, the *HCSB* plainly points to financial considerations for widows when it translates the verse, Support widows who are genuinely widows.[5]

Reading only a little further, Paul makes it clear that honour for widows implies providing for their care.

This is a responsibility imposed upon children and grandchildren for their aged mothers.

In fact, this passage is sufficiently insightful to require reading aloud.

Honour widows who are truly widows.

But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.

She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, but she who is self-indulgent is dead even while she lives.

Command these things as well, so that they may be without reproach.

But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever [*1 Timothy 5:3-8*].

All this is brought out to demonstrate that Paul has in view the need to honour elders who are effective in their leadership through providing sufficient financial support.

The elders who give themselves full-time to the ministry of preaching and teaching are to be supported by those receiving the ministry.

This is not an innovation, but it is rather a well-established tradition among the churches of our Lord Christ.

Paul supports this requirement by appeal to the Scriptures.

First, he cites *Deuteronomy 25:4*.

Paul clearly speaks of support for God’s servants.

Is it for oxen that God is concerned?

Does he not speak entirely for our sake?

It was written for our sake, because the ploughman should plough in hope and the thresher thresh in hope of sharing in the crop.

If we have sown spiritual things among you, is it too much if we reap material things from you?

If others share this rightful claim on you, do not we even more [*1 Corinthians 9:9-12*].

Paul cites a second source, and that source is more important than a casual reading would suggest.