SERMON OUTLINE:
• Good advice to older members (vs 1-2)
• Good advice to widows (vs 3-16)
• Good advice to church leaders (vs 17-25)
SERMON BODY:
Quote: G.K. Chesterton (the influential English writer of the early 20th century):
“I owe my success to having listened respectfully to the very best advice,
and then going away and doing the exact opposite.”
• Many of us have that rebellious or proud spirit within us;
• We don’t like to be told what to do!
Quote:
“We could all save ourselves a lot of words if we'd only remember that people rarely take advice unless they have to pay for it.”
• One of the signs that you are getting older is when;
• The things that your parents said to you start making sense!
Quote: Samuel Coleridge (19th-century English poet.).
“Advice is like snow; the softer it falls the longer it dwells upon, and the deeper it sinks into, the mind.”
(1). Good Advice to Older Members (vs 1-2)
“Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, 2 older women as mothers, and younger women as sisters, with absolute purity.”
• I guess we don’t like to admit that we are in the ‘old’ bracket;
• Commentators suggest that this age group would be anyone fifty and over.
• To this age group that the apostle called ‘older men’:
Ill:
• Advantages of being over 50
• In a hostage situation you are likely to be released first.
• No one expects you to run into a burning building.
• People no longer view you as a hypochondriac.
• There's nothing left to learn the hard way.
• Things you buy now won't wear out.
• You enjoy hearing about other people's operations.
• You get into a heated argument about pension plans.
• You quit trying to hold your stomach in, no matter who walks into the room.
• Your eyes won't get much worse.
• Your joints are more accurate meteorologists than those guys on the TV.
• Your secrets are safe with your friends because they can't remember them either.
• TRANSITION: The ‘older men’ here is those who are over 50.
• And the apostle Paul warns Timothy to be careful in his relationships with older folk.
• His job as a leader was to exhort and encourage them;
• Rather than rebuke and groan and whine about them.
The Church is a family not a business or an entertainment centre:
• It should recognise the needs and problems of the older believers;
• And seek to help them.
• While younger men and women can be rebuked;
• But rebuked as ‘brothers’ or ‘sisters’
• In other words, Timothy could rebuke them a little more directly and a bit less gently.
• The apostle says that older folk need dealing with in a more gentle way;
• Timothy was not to be abrasive or needlessly offensive to them.
(2). Good Advice to Widows (vs 3-16)
“Give proper recognition to those widows who are really in need. 4 But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God.5 The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. 6 But the widow who lives for pleasure is dead even while she lives. 7 Give the people these instructions, so that no one may be open to blame.8 Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.
9 No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, 10 and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the Lord’s people, helping those in trouble and devoting herself to all kinds of good deeds.
11 As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry.12 Thus they bring judgment on themselves, because they have broken their first pledge. 13 Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to.14 So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. 15 Some have in fact already turned away to follow Satan.
16 If any woman who is a believer has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need.”
Ill:
• The local news station was interviewing an 80 year old lady,
• Because she had just gotten married for the fourth time.
• The interviewer asked her questions about her life,
• About what it felt like to be marrying again at 80;
• And then about her new husband’s occupation!
• She answered. “He’s a funeral director,"
• The interviewer then asked what her first three husbands did for a living.
• She replied, “Her first husband had been a banker,
• Her second husband had been a circus ringmaster,
• Her third husband had been a preacher;
• And now she had married a funeral director.”
• Astonished, the interviewer looked at her and asked,
• “Why did you marry four men with such diverse careers?"
• She smiled and explained,
• “I married one for the money, two for the show, three to get ready and four to go."
• TRANSITION: well, it’s good to plan ahead!
• In New Testament times there was no state help or bereavement allowance.
• You really were left to fend for yourself.
• And the early Church planned and took care of their needy widows.
• i.e. Acts chapter 6, chapter 9 verses 36-43 and James chapter 1 verse 27.
Notice: There are four types of widows in these verses:
• FIRST: The “widows in need” (vs 3-5 & 9-10);
• Were to receive financial or material help from the fellowship.
• But there were requirements for those widows to meet.
• (a). They were to be godly woman and a woman of prayer (vs 5),
• (d).They were to be over 60 (vs 9);
• (c).They were to be those who does not have family members to care for them (vs 4).
• SECOND: Widows with children and grandchildren (vs 4 & 16);
• The apostle is very clear that a widow with children or grandchildren;
• Should be cared for by them.
• The parents have contributed immeasurably;
• To their children and grandchildren’s welfare.
• Now it is their turn “to make some return” (v. 4).
• In fact, the apostle Paul goes so far as to say;
• That if a person does not provide for his own family
• (and he clearly includes elderly parents),
• He has denied the faith and is worse than an unbeliever (vs 8)!
• In New Testament times;
• Even most unbelievers were kind enough to provide for aged parents
• THIRD: Younger widows.
• The apostle says that these women should remarry (vs 11-15);
• And the new husband is responsible for her welfare.
• FOURTH: Widows who live for pleasure rather than for the Lord (vs 6).
• The word ‘pleasure’ here means “to live in luxury”.
• The thought is she has no concern for others.
• Such a woman is “dead even while she lives.”
• Because she is insensitive to the things of God.
• She has all she needs and therefore should not be financially or materially helped.
To sum up this section:
• The principle is, if the family can provide for older widows, they should do so.
• If there is no family to provide,
• Then such older widows may be supported by the church;
• If they are godly women devoted to serving Christ.
• If they are living for pleasure, then the church has no responsibility for them.
• And younger widows should remarry.
(3). Good Advice to Church Leaders (vs 17-25)
“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.’ 19 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.
22 Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure.
23 Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses.
24 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 for ever.”
Ill:
• It was Matthew Henry (was a 17th Century Nonconformist minister and author),
• He met a wealthy woman of nobility and they fell in love.
• She went to ask her father if she could marry him and he said:
• “He’s got no background, you don’t know where he has come from.”
• She replied:
• “Yes, I know, but I know where he’s going and I want to go with him”.
• TRANSITION: Leaders lead - there is a clue in the title!
• They are not caretakers, who maintain the status quo,
• They are leaders with a magnet in their heart and a compass in their head!
Ill:
• “We heard sheep;
• We drive cattle;
• We lead people”
• TRANSITION: In this section;
• 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;
• The idea is they are experienced, established, mature men.
• Each local church had a group of elders;
• You follow this leadership pattern here at Swanfield Chapel.
• 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.
• You 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.
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.
Ill:
• In my own fellowship at DRC;
• 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,
• But leadership, guidance, protection and growing the Church.
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!
Note:
• 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."
• Now 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 at my own Church.
• Myself and other invited speakers;
• Who are called to 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)
• ‘A sum of money is paid to someone for a service for which no official charge is made’.
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:
• 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.
• 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;
• Or a leader working all day on local Church affairs;
• 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."
(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.
Note:
• The apostle says no accusation against an elder is to be considered as true;
• Unless that accusation comes from at least two witnesses.
• 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 means that rumour, lies and gossip are not enough for Church discipline;
• As mentioned 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.
• 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;
• Every leader makes mistakes – we are all fallible humans.
• The apostle Paul I referring to 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’.
The apostle Paul then gives Timothy a solemn charge (vs 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 according to these principles.
(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: the 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.
SERMON AUDIO:
https://surf.pxwave.com/wl/?id=MDYX88CRYeVVwfKl3FXz5XuoEcuCyocW
