Sermon
Title: Protecting Elders and the Church
Introduction
1 Timothy 5:19-25 is a sharp transition in
topic, but not subject. Paul’s instruction to Timothy remains under the
framework of household propriety (1 Timothy 5:1-2). In other words, Paul’s
concern is with the health and witness of the Church and these instructions are
designed to give Timothy inspired protocol to follow when managing the Church
of Jesus Christ.
Paul’s
Goal: The Glory of God, the health and witness of the Church, the protection
and good of the Elder.
This morning, I want you to know two
things:
As mentioned in the sermon title above, Paul’s
goal is two-fold:
1)
Elders need safeguards to protect
them from erroneous or unsubstantiated accusations.
2)
When formal charges against elders
are Biblically substantiated, it is best for God’s glory, the health and witness
of the Church, and the good of the elder to be publically charged and
Biblically unseated from his position.
Lord willing, we will take these two points one
at a time.
1) “Do not admit a charge against
an elder except on the evidence of two or three witnesses” (1 Timothy 5:19).
What is
meant by Paul’s use of the word accusation?
Paul alludes to two Old Testament passage
dealing with decisions that involve sin and serious consequence:
·
“A person shall die in the
testimony of two or three witnesses; a person who is put to death shall not be
put to death for one witness” (Deuteronomy 17:6).
·
“One witness shall not stand to
testify against a person for any iniquity, or for any fault, or for any sin
that may be committed; by the mouth of two witnesses, or by the mouth of three
witnesses, shall every word be established” (Deuteronomy 19:15).
In the Pastoral Epistles, the same Greek word
used in 1 Timothy 5:19 (accusation or
charge) is used on other time (Titus 1:6) where Paul tells Titus to appoint
elders who are not open to accusation or
a formal charge (ESV) of debauchery or insubordination.
The only other time the word occurs in the NT
is in John 18:29 where Pilate asks the Jews what formal charge or accusation
they bring against Jesus (the same principle is found in 2 Corinthians 13:1 –
“every charge must be established in the presence of two or three witnesses”
and again in Matthew 18:15-17).2
We
have look at several examples of the OT and NT use of “accusation or charge.”
Within the context of the OT and NT use of
“accusation or charge,” it is clear Paul is using a technical term for a formal
court accusation.
The purpose of v. 19 is primarily to
protect the Elder and secondarily to protect the Church.
2) “As for those who persist in
sin, rebuke them in the presence of all, so that the rest may stand in fear” (1
Timothy 5:20).
The translation stresses the continuous action
of the present tense.1
Within the Biblical model of loving,
restorative Church discipline (Matthew 18:15-17; 1 Corinthians 5:4-5; 1 Timothy
1:20), public rebuke indicates private confrontation has been repeatedly
resisted (persist in sin).
The purpose of v. 20 is primarily to
protect the Church and secondarily to protect the Elder.
A
summary of Paul’s instructions in vv. 19-20:
a)
For the Elder’s protection, Paul
requires private confrontation and proven facts regarding formal charges. If an
elder is formally accused of persistent sin, the court-like charge must be
validated in the presence of two or three actual witnesses.
b)
For the Church’s protection, Paul
requires public rebuke as a result of unrepentance. If an elder persists in sin
regarding the stated charge, he is to be rebuked and unseated in the presence
of the congregation so that the remaining elders may be fearful.
Before moving to vv. 21-25, a few points
of clarification:
What
warrants a formal charge?
Does this mean I have the responsibility to go
bring every sin as a formal charge? Certainly not. Elders are imperfect people
who sin. Proverbs tells us that to overlook an offense is a glorious thing,
demonstrating patience and forbearance (Proverbs 19:11). Peter tells us that
love covers a multitude of sins (1 Peter 4:8).3
What Paul
does not mean:
Paul does not intend for Timothy to entertain
formal court-like charges against an elder who occasionally sins, because
obviously, all elders are imperfect people who will occasionally sin.
What Paul
does mean?
Paul is discussing an elder living a life of
sin (see context of Titus 1:6 and Matthew 18:15-17) or one who commits a single
sin so grievous as to damage the witness of the Church (adultery for example
should not be seen as a lifestyle before formally addressed). Paul is
admonishing and encouraging Timothy to be in the habit of confronting those in
the habit of sinning.2
This further pronounces the seriousness of the
subject. Because of all that is at stake, Paul reminds Timothy of the
omniscient Judge and non-omniscient witnesses (angels who are often pictures in
participation in Christ’s return and humanity’s judgment [Daniel 7:10; Matthew
13:39-42; 16:27; 25:31; etc.]) who are watching how Timothy governs and
protects the local Church.
Timothy is warned against judging before gather
all the facts and also against giving preferential treatment.
“Laying on of hands” was a symbolic act that in
the NT and functioned to signify public recognition of authority and
commissioning.1
The warning regarding haste in potential Elder
evaluation and appointment should carry as much or more weight than the
sobering instructions in vv. 19-21. Why? The instruction goes on to focus only
on the downside of careless appointments and what is at stake for Timothy
should he fail to make sufficiently extensive examinations of candidates.1
Of course, Timothy is not omniscient and is not
responsible for the outcome of all leadership choices. The concern is
negligence through haste. If Timothy appoints someone who is unqualified or
leaves someone in the position of leadership who continues in sin, or fails to
do his diligence in selecting leaders, Timothy will in some sense share in the
sin and guilt of others.
Paul’s warning to Timothy is consistent with
the principle in 2 John 10-11, “If anyone comes to you and does not bring this
teaching, do not receive him into your house or give him any greeting, for
whoever greets him takes part in his wicked works.”
Paul is encouraging Timothy to use wine for
medicinal purposes.
This closing statement is designed to comfort
Timothy by assuring him of the fact that in evaluating people, errors are often
unavoidable, regardless of diligence. In other words, Paul is providing some
consolation to Timothy because he cannot see into the heart of man and is bound
to err.
The
blatant sin of obvious sinners forges the path to inevitable eschatological
judgment, and one in a role such as Timothy’s becomes a participant in the
judicial process (Matthew 16:19; Matthew 18:18-20). Next is the contrasting
issue of hidden sin. The sins of some people are not evident and come to light
only at the final judgment by our Lord.1
In closing the section, Paul is comforting
Timothy by saying something like this: Be diligent and follow these
instructions, but in the midst of your diligence and obedience, if an Elder
persists in private sin that you never see, or you make a sincere mistake in
appointing an Elder who is unseated, God will sort that out in the final
judgment and you will not be held responsible.
So, what have we learned?
1) Under the inspiration of the Holy Spirit,
Paul has put policy in place to protect both the Elder and the Church.
Now, because of what we have learned,
what should we do?
1) What should I do if I witness or perceive
to witness an Elder in sin?
First, talk to him about it. Go humbly
(Galatians 6:1-3) without predetermined conclusions. Gather all the facts
before assuming guilt (Proverbs 18:13). We should never act with partiality,
but we should consider the Elder has been (should have been) observed to be
above reproach before taking the office.
Second, you don’t have to handle the situation
alone. It would be preferential that you involve another elder if you do not
want to go alone. When your intent is to keep the matter quiet and discreet,
involving another elder is not violating the intent of 1 Timothy 5:19.
Remember, “to admit a charge” does not mean you cannot inquire about perceived
sin, but it does mean you should not accept the fact as true until the facts
are established.3
2) What should I do if I hear rumors of an
Elder’s sin?
Ensure that you are not party to gossip and
slander. Tell the person from whom you heard the rumor to talk to that elder
about it, not to you. Actively discourage them from spreading possible slander
about that elder, and instead to approach the problem Biblically. Remember,
Paul’s first concern here is to protect elders from unfounded accusations.
3) Be patient with the nomination and
selection process
4) Pray for your Elders
Martin Luther
In 1521 Martin Luther found himself feeling lukewarm towards Christ and tempted by the flesh.
So he wrote his friend Melanchthon this letter, pleading with Melanchthon to pray –
“I sit here at ease, hardened and unfeeling — alas! praying little, grieving little for the Church of God, burning rather in the fierce fires of my untamed flesh.
“It comes to this: I should be afire in the spirit; in reality I am afire in the flesh, with lust, laziness, idleness, sleepiness.
“It is perhaps because you have all ceased praying for me that God has turned away from me …
“For the past eight days I have written nothing, nor prayed nor studied, partly from self-indulgence, partly from another vexatious handicap …
“I really cannot stand it any longer … Pray for me, I beg you, for in my seclusion here I am submerged in sins.”
(Quoted in John Piper’s The Legacy of Sovereign Joy: God’s Triumphant Grace in the Lives of Augustine, Luther, and Calvin, p.105.)
Sources
1)
Towner, Philip. The Letters to
Timothy and Titus. Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, 2006
2)
Mounce, William. Pastoral Epistles.
Thomas Nelson, Inc., 2000
3)
http://www.9marks.org/journal/class-ix-church-discipline
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