Sermon Tone Analysis

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“Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.
For the Scripture says, ‘You shall not muzzle an ox when it treads out the grain,’ and, ‘The laborer 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.”
[1]
It is not self-serving for me to teach Christian responsibility to honour elders who labour among us, preaching and teaching.
There must be an unwritten rule that preachers are not supposed to speak about money; especially are they to be silent concerning support for their service to the people of God offered before the Lord.
Nevertheless, the Word of God addresses this matter forthrightly; and if we will honour God we will understand what has been delivered by God.
At the outset, I need to say that I am not paid what I am worth—fortunately.
I confess, I am an unworthy servant of Christ the Lord; I have only done what was my duty [cf.
LUKE 17:10].
However, with the Apostle, I magnify my ministry [cf.
ROMANS 11:13], received by appointment from the Risen Son of God.
I am conscious that God Himself has appointed me to serve as an elder; and since receiving His appointment, I have endeavoured with all the energy of Christ that works powerfully within me to fulfil this service to the praise of His glory [see COLOSSIANS 1:29].
I did not enter the service of Christ for what I might earn—I had a superior income potential when I pursued scientific endeavours.
I entered Christ’s service because of the pressing weight of glory that accompanied the call of God—I was compelled to preach the message of Christ the Lord.
I understand only too well and from experience the Apostle’s statement concerning the proclamation of the Word.
Paul wrote, “If I preach the gospel, that gives me no ground for boasting.
For necessity is laid upon me.
Woe to me if I do not preach the gospel!
For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship.
What then is my reward?
That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel” [1 CORINTHIANS 9:16-18].
I was miserable when I wasn’t digging into the Word; I was disconsolate when I was not proclaiming the message of Christ the Lord.
The situation has not changed in the ensuing years.
I have not sought wealth in my service before the Lord; I have laboured to speak the truth in love to a generation that is woefully ignorant of love.
I have not sought to flatter anyone; I have struggled to present the message of Christ without prejudice.
I can say with confidence that I have lived off the gifts of God’s people, generously supplied by the congregations I have served.
Through His people, Christ has provided all that was necessary to ensure that I was not reduced to penury.
Therefore, whatever I may say concerning honouring those who serve you, you may be assured that I do not seek anything for myself.
Again, as the Apostle has stated so eloquently, I am not “speaking of being in need, for I have learned in whatever situation I am to be content.
I know how to be brought low, and I know how to abound.
In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need.
I can do all things through him who strengthens me” [PHILIPPIANS 4:11-13].
I do seek Christ’s glory, just as “I seek the fruit that increases to your credit” [PHILIPPIANS 4:17].
*THOSE HONOURED* — “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” [1 TIMOTHY 5:17].
In many respects, the churches of this day resemble the church in Ephesus; this is obvious from several notable views.
In each church, there will be found elders who are worthy of commendation.
By the same token, too frequently there are found elders deserving censure.
Paul sets the standard for both commendation and censure in the text we are considering.
Because Paul takes up this theme at this point in the missive, the implication could be drawn that there was a foundational flaw in the structure of the eldership in this congregation.
Perhaps some of the false teachers had managed to insinuate themselves into the eldership; or perhaps some of them had actually come from within the eldership.
Paul had warned this particular eldership that such a thing was not only a possibility, but it was a likely scenario.
“I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them” [ACTS 20:29, 30].
Earlier, Paul had established the standards for eldership; now he provides instruction concerning the compensation of elders and the issue of their accountability.
According to the Apostle, “the elders who rule well” are to be commended; censure is reserved for “those who persist in sin.”
Several truths flow quite naturally from the former designation, as they do from the latter.
Consider the commendation of those who serve you.
The clear teaching is that those whom the elders serve are responsible to give honour to the elders because of their service.
Take careful note of the Apostle’s language in the first verse of the text.
Paul has written, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching” [1 TIMOTHY 5:17].
Do not imagine, as some have done, that within the eldership are two classes of men—“ruling” elders and “teaching” elders.
While all elders are to be capable of preaching and teaching, the implication is that some of them devoted themselves exclusively to this task.
These particular elders who were committed to the task of public teaching and preaching were to be remunerated because of the requirement for extra time devoted to this task.
As a body, the eldership was responsible to provide leadership.
All of the elders were to be doctrinally strong, each was to be effective as a teacher and together the eldership was to provide steady guidance to the congregation; however, it was reasonable to expect that only some would devote themselves to preaching and teaching.
Paul’s language is deliberate; consequently, his wording will prove instructive when we review what he has written.
For instance, it is “the elders who rule well” who are to be honoured.
His statement informs me that the elders are to be observed by those they serve—their labours are to be noted.
If they fulfil the ministry to which they are appointed, the people of God are responsible to honour them.
An assessment of their labour is always being made.
This is true in every congregation.
If the congregation is committed to the Faith, they are assessing whether the elders are true to the teachings of the Word—whether they deliver the truth of God without compromise and whether they are walking according to the will of the Master.
If the members of the assembly seek fulfilment of their own desires, wishing to avoid the offence of the cross, they are assessing whether the elders are accommodating the flesh.
In this instance, they will seek affirmation of their desire for ease and they will assess whether the elders are liked in the community.
I note, as well, that the elders are expected to rule.
The word indicating that their labour includes ruling is more common in Paul’s letters than you might imagine.
The only time the word is translated “rule” is in our text.
It would be a mistake to try to apply our concepts onto the Greek, however.
Let’s explore some other instances where the same word is employed by the Apostle.
Earlier in this same letter, Paul had stated that among the qualifications of an elder was that, an elder “must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church” [1 TIMOTHY 3:4, 5].
The word translated “manage” in these two verses is the identical word translated “rule” in our text.
It is used of deacons as well [see 1 TIMOTHY 3:12].
When he wrote the Thessalonian Christians, the Apostle admonished these saints, “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you” [1 THESSALONIANS 5:12].
The word “over” is the same word translated “rule” in our text.
Let me point to just a few other instances where Paul used this word to convey a concept.
Writing Titus, Paul spoke of the responsibility of believers to give themselves to doing what is good.
“The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works” [TITUS 3:8].
Again in this same letter, Paul wrote, “Let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful” [TITUS 3:14].
The word translated “devote” in these two verses is the very word we are studying in the text.
In the Letter to Roman Christians, Paul wrote, “Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness” [ROMANS 12:6-8].
Note the qualification listen in verse eight for “the one who leads.”
The word translated “leads” is the very word we are studying.
Some Bibles, attempting to capture the richness of the word, translate this passage: “whoever has authority should work hard” [2]; “if one is over others, with diligence” [3]; “if you are put in charge, you must be conscientious” [4]; and “he who gives aid and superintends, with zeal and singleness of mind.”
[5] The picture that is presented, then, is not that of a tyrant or a king, but rather of one who has authority and who uses it judiciously.
We see in this designation one who is conscientious about directing the affairs, first of his home and then of the congregation.
The leader provides oversight to ensure that the assembly follows the Master in all that is revealed through His Word.
This one is recognised as an authority; but he is not guilty of authoritarianism.
This point is important—those who lead must not be overbearing.
Elsewhere, Paul has written, “An overseer, as God’s steward, must be above reproach.
He must not be arrogant.”
The word translated “arrogant” is translated “overbearing” in some newer translations.
One who is overbearing displays arrogance; and arrogance has no place in the life of the man of God.
The Word also instructs, “Remember your leaders, those who spoke to you the word of God.
Consider the outcome of their way of life, and imitate their faith… Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account.
Let them do this with joy and not with groaning, for that would be of no advantage to you” [HEBREWS 13:7, 17].
What is obvious, and what needs to be stated in the face of prevailing attitudes displayed among so many evangelical churches today, is that the congregation of the Lord is not a democracy.
Fifty percent plus one determines neither doctrine nor what messages are to be delivered from the pulpit.
Boards are not authorised to direct the affairs of the congregation.
Innovations such as church boards are unknown in the Word; they grow out of the imagination of wicked men, finding no support in the Word of God.
No board is called by God in the Word of God.
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