SERMON OUTLINE:
Respect for Elders (5:17-25):
• Financial Support (vs 17-18)
• Fair Treatment (vs 19-21)
• Faithful & Honest (vs 22-25)
Respect for Masters (6:1-2):
• Slaves with believing masters
• Slaves with unbelieving masters
SERMON BODY:
Ill:
• The African Bishop, Desmond Tutu, was once asked why he became an Anglican minister;
• Rather than joining some other denomination.
• He replied that in the days of apartheid,
• When a black person and a white person met while walking on a footpath,
• The black person was expected to step into the gutter to allow the white person to pass by.
• Desmond Tutu says,
• "When I was just a little boy, my mother and I were walking down the street;
• When a tall white man, dressed in a black suit, came toward us.
• Before my mother and I could step off the sidewalk, as was expected of us,
• This man stepped off the sidewalk and,
• As my mother and I passed, tipped his hat in a gesture of respect to her!
• I was more than surprised at what had happened and I asked my mother,
• ‘Why did that white man do that?’
• My mother explained, ‘He’s an Anglican priest. He’s a man of God, that’s why he did it.’
• When she told me that he was an Anglican priest;
• I decided there and then that I wanted to be an Anglican priest too.
• And what is more, I wanted to be a man of God."
Respect is a theme that runs all the way though the Bible:
• In fact you can summarise the 10 commandments in two ways:
• First: Respect for God (commandments 1 to 4)
• Second: Respect for other people (Commandments 5-10)
• We are also called to show respect to a whole variety of other people;
• i.e. The previous 16 verses in chapter 5’s theme is honour/respect to widows;
• And in these verses in 1 Timothy chapter 5 verses 17-25;
• The focus is on respect for ‘Elders’ (Leaders) in the Church.
• Then the beginning of chapter 6 verses 1-2:
• Instructs us to respect ‘Masters’ or today we would say our employers.
In this passage (chapter 5 verses 17-25) we are given three ways to honour/respect ‘Elders’ (Leaders) in the local Church.
(1). FINANCIAL SUPPORT (vs 17-18)
“The elders who direct the affairs of the church well are worthy of double honour, especially those whose work is preaching and teaching. 18 For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.”
• ‘Elders’ is the name given to Church leaders in the New Testament;
• Each local church had a group of elders – we follow this leadership pattern here at DRC.
• The elders calling is to look after the congregation.
• i.e. to teach people the Bible, to empower church members to serve,
• i.e. to help the congregation stay focused on God’s plan,
• i.e. and to protect the congregation against doctrinal error and false teaching.
• We have already looked in a previous study (1 Timothy chapter 3);
• On the qualifications for an elder;
• And how somebody becomes an elder in a local assembly.
• When we studied 1 Timothy chapter 3;
• We noted that most of the biblical standards for becoming an elder;
• Focus on a person’s character rather than abilities.
• Leadership skills are important to eldership,
• But not nearly as important as integrity.
• And no amount of leadership ability can compensate for a lack of integrity.
In these verses we learn that there were two kinds of elders in the New Testament church:
(a). Lay Elders.
• There were some elders who were volunteer,
• Or what we might call "lay elders",
• In most of our type of Churches the majority of elders tend to be "lay elders,"
• Men who work full-time jobs during the week;
• To earn the money which allows them to financially support themselves;
• And their families etc.
• These men then give a large amount of their spare time;
• To overseeing the church;
• And all this is done in a volunteer capacity with no financial remuneration.
• If I were to ask Martin, Paul & Alistair (Lay elders at DRC);
• How much they got paid for the years of service DRC;
• The answer would be a big fat ‘0’ – they get no financial remuneration for their time & sacrifice.
(b). Paid Elders.
• There were some elders who were called and gifted to lead the church full-time.
• For these elders, their primary calling was and is not pastoral work,
Ill:
• The New Testament teaching is that this should primarily be done;
• By those in the assembly with Pastoral gifting.
• And although elders do pastoral work that is not their main calling!
• Pastoral visitation and help is the responsibility of ALL the members!
• Those with the gift of pastor might find it easier and more natural to do this work;
• But ALL of us can be involved in supporting and helping each other!
• Now these verses make it very clear;
• That the study and teaching and preaching of the Bible;
• Was and is the priority for elders in a local Church.
Question: Why?
Answer:
• Because babies need milk and adults need meat;
• If they are to grow up healthily in their Christian faith.
• And this book the Bible is an inspired book not a magic book;
• Sermons and messages do not just appear (as if by magic);
• They have to be worked on, prepared and prayed over!
• The regular study of the Bible is hard-work!
• I think for every five minutes I speak I will have spent an hour in study preparing.
i.e.
• i.e. What does the passage mean?
• Some passages really strain the brain to get clarity of thought!
• i.e. What did it mean to the original hearers?
• i.e. How do we apply its meaning to us in our times and culture today?
• i.e. How do I present and communicate the talk to inform and keep you engaged?
• i.e. How do we work out practically the lessons taught in the passage?
• The regular study of the Bible is hard-graft!
• That is why Paul views an elders service as "work" in verse 17.
• Preparing sermons requires effort, discipline, struggle and time!
• Quote:
• “There can be no presentation unless there has been perspiration in your preparation!”
In verse 17: the apostle says that those called to lead full time and teach full time are worthy of what Paul calls "double honour."
• I don’t think Paul is saying they deserve double the salary of the other elders;
• After all if the other elders are not paid;
• Then two times nothing, is still nothing!
• It’s more likely that "double honour" here refers to two different kinds of honour.
• You see, all the elders--both lay elders and paid elders;
• Are worthy of an attitude of honour ;
• Because of the time and sacrifice they give to shepherding the assembly;
• And because of the role they play in leading the church.
• But those whose calling is communicating the Bible full-time;
• Are also worthy of the church’s financial support,
• Which I believe is the second kind of honour he is referring too.
Ill:
• This is where we get our English word ‘honorarium’ (hon•o•rar•i•um),
• which means
• ‘A sum of money is paid to someone for a service for which no official charge is made’.
Ill:
• This happens here at Duncan Road Church.
• Myself and other invited speakers who work ‘full-time’ in Christian ministry,
• Do not charge for the work we do at Duncan Road Church or elsewhere.
• The other elders decide what they feel is a responsible ‘gift’;
• To cover the time and expenses in response to the work done.
• And they pass on that gift – we do not ask or demand it!
So the double honour mentioned in verse 17 refers to two distinct kinds of honour:
• An attitude of honour/respect;
• And an honorarium (hon•o•rar•i•um)
Now to support this claim that some church leaders should be paid, the apostle Paul appeals to the Bible itself.
ILLUSTRATION NO 1: OLD TESTAMENT:
The apostle quotes from Deuteronomy chapter 25 verse 4:
Ill:
• Back in the ancient world farmers would bring an ox into their threshing floor,
• Where they harvested their wheat.
• The ox would then trample the wheat with its hooves,
• Thereby separating the wheat from the chaff so it could be harvested.
• This Old Testament law from Deuteronomy chapter 25 verse 4,
• Forbids a farmer from muzzling the ox as it tramples the wheat.
• Instead, they should be allowed to eat some of the wheat as it works.
• In other words allowed to benefit practically from the labours.
Paul is saying that elders/pastors/Church workers are like oxen:
• That might not be a very flattering picture!
• But he is not talking about looks!
• Or maybe he is in the case of (insert name!)
• The apostle is teaching that just as the ox has a right to benefit from its labour,
• So also the church leader/worker called to full-time service;
• Has a right to financial support from the church.
ILLUSTRATION NO 2: NEW TESTAMENT:
• Having quoted from the Old Testament, the apostle Paul now quotes words of Jesus;
• Luke chapter 10 verse 7, Where Jesus says, "The worker deserves his wages."
• The Greek word translated into English as "worker";
• Refers to a day labourer hired by a farmer to work in the fields.
• i.e. A worker who has earned their daily pay.
Ill:
• i.e. If a plumber has been working all day in your house;
• I assume you would pay him!
• i.e. If a mechanic has been working all day on your car;
• I assume you would pay him!
• i.e. If a gardener has been working all day on your garden.
• I assume you would pay him!
• i.e. If a preacher has been working all day preparing a sermon;
• Then he too deserves to be paid!
• So the apostle Paul backs up his argument by quoting from Luke chapter 10 verse 7,
• Where Jesus says, "The worker deserves his wages."
Note:
• It is actually unbiblical/unscriptural to expect full-time workers to live on low salaries;
• And live on scraps to survive.
• Elders/Teachers/Pastors/Church workers;
• Should receive a fair salary that reflects the times and the situation they serve in.
• Church leaders called to full or part time leaders and teachers;
• Are to be supported financially by the church.
• This is the first tangible way we honour our church leaders.
(2). FAIR TREATMENT (vs 19-21)
“Do not entertain an accusation against an elder unless it is brought by two or three witnesses. 20 But those elders who are sinning you are to reprove before everyone, so that the others may take warning. 21 I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favouritism.”
• Paul changes from financial support of leaders;
• To handling accusations and allegations against Church leaders.
Ill:
• The very role of being a leader means you will upset people.
• Every time you make a decision about how the Church should function people get upset.
• Some like the old way, how it was, and they want it to stay that way;
• Others want change with a capitol ‘C’.
• And the temptation for some displeased people is:
• ‘If you can’t change the message then shoot the messenger!’
• And accusations, rumours, gossip can be made public.
So the apostle Paul gives some advice regarding handling accusations and allegations against Church leaders.
• So the apostle says no accusation against an elder is to be considered as true;
• Unless that accusation comes from at least two witnesses.
Ill:
• The requirement for two or three witnesses was an Old Testament principle;
• i.e. Deuteronomy chapter 19 verse 15. i.e. Mathew chapter 15 verse 16.
• This was how the nation of Israel handled criminal accusations,
• No person was convicted of a crime on the basis of a single person’s testimony.
• Independent confirmation was needed for an accusation to be considered true and valid.
• This means that rumour, lies and gossip are not enough for Church discipline;
• As mentio0ned in verse 19 of this chapter
• Facts, evidence, proofs are required!
• It also means that the accused;
• Has the right to face his accuser in the presence of witnesses.
Now if an accusation is made and that accusation is found to be true;
• Then that Elder/Church leader is to be rebuked publicly before the assembly.
• Now because no Elder/Church leader is not perfect (far from it);
• If you look hard enough you will soon find fault with him.
• So I would suggest that the type of sins Paul has in mind in verse 20;
• Is not every mistake an individual is prone to make;
• But rather specific sins;
• I would suggest the sins that disqualify a person from being an elder or church leader.
• In the first place (as listed in chapter 3 of 1 Timothy).
• i.e. ‘an elder must be faithful to his wife’ to qualify as an elder (1 Tim 3:2);
• Therefore unfaithfulness to his wife would qualify for public rebuke.
• i.e. an elder is to be "not given to drunkenness" (1 Tim 3:3);
• Therefore drunkenness may well qualify for public rebuke.
• i.e. Other sins qualifying for public rebuke may well be;
• ‘Violence, out of control anger and false teaching’.
Notice:
• Paul then gives Timothy a solemn charge (verse 21);
• He is to deal with all accusations against church leaders without partiality or favouritism.
• So here we find the second way to honour our spiritual leaders.
• We honour our leaders by treating them fairly.
• We do not accuse an elder without having the facts;
• And if we have the facts we deal with the issue consistently;
• Whoever that elder may be.
Third thing Paul teaches regarding elders is that they should be:
(3). Faithful & HONEST (vs 22-25)
“Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure…
…The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. 25 In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever”.
• In the Bible, when people laid hands on someone else;
• It was done a reason;
• i.e. It was to commission them to service or acknowledge God’s calling in their lives.
• At specific times and occasions;
• The church leaders would place their hands on the person in prayer,
• As a way of visibly acknowledging God’s calling in that person’s life.
Note:
• There is confusion as to what verses 22-25 actually mean:
• You can interpret these verses in one of two ways:
• FIRST in connection with new elders.
• When appointing new elders don’t be too hasty but give them process time.
• The idea being make sure you know someone’s character;
• Before appointing them to church leadership.
• Some people’s character flaws are obvious for all to see,
• But other people’s flaws take time to see.
• Second way to interpret these verses is to remember the context;
• The context is removing church leaders;
• Who’ve disqualified themselves from ministry by sinning,
• Remember the purpose of Church discipline is restoration;
• And not revenge.
• Our purpose must be to save the offender and not drive them away,
Ill:
• When the apostle Paul uses that word ‘restore’ in Galatians chapter 6 verse 1;
• The word used means; ‘to set a broken bone’.
• So it is possible to take verse 22;
• As referring to the restoration of these failed elders back into leadership.
• So the laying on of hands here isn’t so much commissioning new elders,
• As much as it’s re-commissioning failed elders who are being restored.
Whichever interpretation we favour, the point here is similar.
• Don’t appoint or reappoint people to church leadership too hastily,
• But make sure you know their character first.
Ill:
• A new person joins the local Church;
• They seem highly gifted, charming and very spiritual.
• Temptation is to utilise their gifts, maybe bring them on the oversight.
• But as time goes by you begin to see deep seated character flaws.
• That you never saw before – only now it is too late.
• It takes time to get to know a person’s character;
• At times we need to wait before making major leadership appointments.
Note: So far we have seen:
• Chapter 5 verses 1-16: Respect for widows.
• Chapter 5 verses 17-25: Respect for elders.
• Now in the next two verses we see:
• Chapter 6 verses 1-2: Respect for slaves.
Respect for Masters (employers) (6:1-2).
“All who are under the yoke of slavery should consider their masters worthy of full respect, so that God’s name and our teaching may not be slandered. 2 Those who have believing masters should not show them disrespect just because they are fellow believers. Instead, they should serve them even better because their masters are dear to them as fellow believers and are devoted to the welfare of their slaves.”
• Some historians have estimated;
• That half of the population of the Roman Empire was made up of slaves.
• Notice the expression in verse 1: “Under the yoke”.
• Just as an animal was put under a yoke and made to work in whatever way its owner wishes.
• That was the life of a slave!
• Many of these slaves were educated and cultured,
• But legally they were not considered persons at all.
• And had very little human rights.
• Many of these slaves came to faith in Jesus Christ;
• In fact often the Greek word translated "servant" (‘Doulos’) in many English Bibles;
• Is literally the word for ‘slave’.
• When slaves who were Christians were able to get away from their household duties,
• They would fellowship and join with the local Church.
• Now a slave was not a handicap in the Church;
• In fact the only place where a slave and their master were equals was in the local Church.
• In the local Church the truth of Galatians chapter 3 verse 28:
• “There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus”.
• Was practiced each time the Church got together.
Now in these two verses:
• The apostle Paul gives some advice to two different situations;
• Both involve slaves and respect for their masters.
• Today, for you and me, the application of these verses;
• Would be the worker and their employer.
(1). SLAVES WITH BELIEVING MASTERS.
• Because slave and master were equal in the early Church;
• Some Christian slaves used their new-found freedom in Christ;
• As an excuse to disobey, and even defy, their masters.
• The slave might use this relationship to produce inefficient work;
• Or to expect special consideration
• These slaves needed reminding that their spiritual freedom in Christ;
• Did not alter their social position,
APPLICATION:
• If you work for a Christian boss, or deal with a Christian in business;
• Do not use your faith in Christ to take advantage of them.
• Show them respect by your attitude and your productivity.
(2). SLAVES WITH Unbelieving MASTERS.
• For a Christian slave to rebel against a non-Christian master;
• Would bring disgrace on the Gospel.
• And give those opposed to Christ ammunition to criticize the Church.
• The non-Christian master would probably curse & blaspheme the name of God;
• And mock and ridicule His doctrine.
APPLICATION:
• So the slave (employee) today;
• Shows respect to their non-Christian master (employer)
• As they commend their Christianity by being a better worker than other people.
• And show a different attitude to work than other people do;
• Because ‘all work’ is our service and calling and we do it all for God’s glory.
