1 Timothy 5:17–25 - The Presbyter’s Plea

Many of you are soccer fans and have been watching the World Cup. Many prefer other sports. But regardless of the sport, isn’t it usually true that some of the most criticized people on the field are the referees? If a call goes in our team's favor, the refs are good and fair. But if it goes against our team, they’re biased and incompetent. Fans rarely evaluate referees impartially. Our loyalties shape our judgment.

Something similar can happen when a church elder's name comes up in conversation: perhaps one of our own elders, or maybe one from another church. Your thoughts may move in one of two directions. You may find yourself being instantly critical, focused on flaws, or you may be instantly protective, overlooking real weaknesses. That’s what sinners often do with those in leadership.

But Paul teaches us how to see Christ’s undershepherds rightly. We're prone to be either excessively critical or excessively admiring of leaders. Our expectations can be either unrealistically low or unrealistically high. Elders are men with a high calling, yet they are still merely men, and the only way to have a right view of them is to first have a right view of Christ.

In union with Him, He has become our wisdom. He is our lens through which we should view the men who serve His church. In fact, He’s our lens through which we must see all of God’s people, and this message should help you with that; though here, the men who serve as elders are the focus.

We must view our presbyters in light of who Christ is and what He has done. But how does the person and work of Christ come into play here? Paul’s instructions about elders relate to three truths about our Savior that must shape the way we view His undershepherds.

Notice your outline. Christ sympathizes with the burden of human cares and distractions, He endured the injustice of human attacks and accusations,
and He understands the experience of human temptation and weakness.

First seeing Him, we learn to see the church's shepherds as He sees them – not with cynical suspicion or unrealistic idealization, but rather, with both deep love and wise discernment.

The Chief Shepherd bore the burdens of human life and ministry. He withstood attacks on His reputation. And He faced every temptation – all without sin – not only to save us, but also to sanctify our understanding. With Christ as our wisdom, we recognize the dignity and frailty of His undershepherds. And that is a key component to a healthy church. So let’s look closer at this together.

Like the previous section, “honor” refers to providing for financial or physical needs. Verse [17] “Let the elders who rule well be considered worthy of double honor.” “Elder” is our translation of “presbuteros,” from which we get the word “presbyterian.”

Presbyterian church government is an elder-led church government. We have a plurality of elders with equal authority – a group we call a "session." Now, to “rule” means to govern or preside over the church, and double honor seems to refer to both respect and compensation. But how should elders be compensated?

All of them should receive some kind of provision for their time. When our session gathers each month for our business meeting, the church feeds us. When we go to the quarterly meeting of the Pee Dee Presbytery or the yearly gathering of the PCA general assembly, the church pays the costs. Beyond that, Tim, Andy, Randy, and Jack don’t receive compensation. They volunteer. They have other jobs and streams of income.

I, however, do not have another job. GS is my source of income, in accordance with the rest of the verse, “especially those who labor in preaching and teaching.” This points to a difference in elders who do the bulk of teaching and preaching. All ordained presbyters must be able to teach and even preach, but some are especially gifted and trained for the work, thus, the difference between a ruling elder and a teaching elder. Tim, Andy, Randy, and Jack are ruling elders. I am a teaching elder.

The duties which are unique to a pastor are in view here, and Paul states that pastors may earn their income through the church. Notice that he invokes Deut. 25:4, [18] For the Scripture says, “You shall not muzzle an ox when it treads out the grain.” As an ox plowed a field, it would eat some grain. The ox was fed by the field he worked. Pastoral ministry is like that.

Also Paul appears to quote Luke 10:7, “and, “The laborer deserves his wages.” The relevance is obvious, but this is also notable because it shows that Paul calls Luke’s Gospel “Scripture.” The apostles saw the NT Gospels as authoritative works on par with the OT.

The PCA Book of Church Order is the foundational constitution of the Presbyterian Church in America, outlining how our denomination is governed, our rules of discipline, and our instructions for worship. It states that when a church agrees to compensate a minister, it does so in order that he may be "free from worldly cares." Ministers have bills to pay, families to provide for, bodies that grow tired, and countless cares and distractions that accompany life in a fallen world.

Here, Paul urges the church to compensate them fairly, according to their needs.
The church must consider the cares and costs of elders in their labor. Generosity is appropriate. At the same time, this isn’t a license for extravagance. The goal isn’t to make ministers wealthy, but to free them from unnecessary troubles so they may devote themselves to the ministry of the Word and prayer. A faithful church should neither neglect nor indulge its undershepherds.

And to do so, we should consider the experience of the Chief Shepherd. Christ didn’t remain distant from the ordinary burdens of human life and ministry. He entered fully into our humanity. He experienced hunger, thirst, fatigue, interruption, dependence upon others, and the demands of others – all while bearing the weight of the mission His Father had given Him.

Though He was fully God, Christ still knew human, material need. He had to be sustained while on this earth, and the same is true for His servants. The Lord’s servants – like the Lord Himself – must be sustained while on this earth. Christ sympathizes with the burden of human cares and distractions. Likewise, the congregation should sympathize with the cares of His servants.

So, those verses recognize that elders have their expenses. These next ones recognize that they also have their critics. Verse [19] “Do not admit a charge against an elder except on the evidence of two or three witnesses.” Part of being in leadership and bearing authority is becoming an easy target. Higher visibility results in higher vulnerability. Elders are subject to criticism, misunderstanding, suspicion, and even false accusation.

But Paul isn’t suggesting that elders are above accountability or correction. Notice verse [20] “As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear.” Requiring two or three witnesses can prevent hasty judgments and unsubstantiated accusations.

So, before a charge is entertained, it must be established by sufficient evidence. But where the evidence is clear, it’s vital that elders are held to the highest standard. In fact, verse 20 indicates that handling an elder who falls teaches the congregation.

When an elder is justly corrected, it can be a shock to our system, so to speak. We should realize that we too could fall, which should produce reverence for the Lord’s means of saving and sanctifying us. Through Word, sacrament, and prayer, Christ preserves and protects us. We do these things in worship – Lord’s Day after Lord’s Day – that we may be rescued from sin and not ruined by it.

Now see verse [21] “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.” Without prejudice. Without forming an opinion before all the facts are known. This can actually work both ways. We shouldn’t show partiality against or for an elder in question. Give him the benefit of the doubt, but don’t stick your head in the sand. No matter how much you respect the man, don’t follow him blindly.

In 1987, President Ronald Reagan spoke to the media about his nuclear arms negotiations with the Soviet Union. The goal was to reduce the risk of nuclear war. Each nation – the US and the USSR – wanted the other to lay down their weapons. And during that time, President Reagan said to reporters, “I actually learned a couple of words in Russian in order to talk about this with general secretary [Mikhail Gorbachev]: ‘Doveryai, no proveryai.’ That is a proverb in Russian that says, ‘Trust but verify.’”

Reagan wasn't calling for cynicism or gullibility while negotiating with the Soviet Union. Essentially, he was saying, “Don't assume the worst, but demand careful evidence.” Paul gives the church a similar principle regarding elders. Don't be constantly suspicious, but don't ignore credible evidence either.

But that may not be enough to satisfy your suspicion or temper your trust. However, this should be: the life of our Lord Jesus Christ testifies that there’s only ever been one perfect elder. There’s only ever been one flawless Shepherd of the Lord’s church – the Lord Himself. Every earthly elder has his shortcomings and is capable of failure.

This is why Scripture requires accountability as well as grace. Christ has chosen to govern His church by His Word and Spirit through the leadership of a plurality of elders held accountable by the whole body of Christ. And this kind of leadership makes a man vulnerable to accusations. Christ subjected Himself to this and withstood it all without sinning.

He endured the injustice of human attacks and accusations. And because we’re tempted on the one hand to become cynical toward His undershepherds, or tempted to idolize them on the other hand, we must look to the Chief Shepherd for wisdom. Christ alone is perfectly righteous, perfectly just, and perfectly trustworthy. Beholding Him, drawing life from Him, receiving Him, we receive wisdom to see and judge His servants fairly.

Now look with me at this final section. Verse [22] “Do not be hasty in the laying on of hands.” Paul tells Timothy and the church to go slowly with ordained elders. Give every man time to demonstrate who he truly is. Give a young man time to grow and mature without the burden of leadership.

As I’ve said before, there are many pitfalls in church leadership. It brings out issues leaders didn’t even know they had. Notice Paul adds, “nor take part in the sins of others; keep yourself pure.”

In 2012, Paul David Tripp wrote a good book about pastoral ministry aptly titled Dangerous Calling. The book is very helpful. It’s helpful because it's filled with many keen insights by a former pastor.

But it’s helpful for another reason, albeit a sad one. Either Tripp or his publisher solicited endorsements for the book from seven well-known church leaders, some who you might call “celebrity pastors.” Again, the book came out in 2012. And as of today – 14 years later – two of the seven were later justly deemed unfit for ministry and one of the seven has left the Christian faith entirely.

Sin is not to be trifled with. That’s Paul’s warning to Timothy. Elders are men, and men are weak. We are prone to sin. And to compound the difficulty, we’re also prone to physical infirmity. See verse [23] “No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.” Apparently Timothy had some kind of trouble. That’s not unusual for church leaders. Stress and sickness are normal.

Wine seems to have had some kind of medicinal value for Timothy. Psalm 104 comes to mind, where the psalmist says to the one true God, “You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth and wine to gladden the heart of man.” Of course, in no way was Paul telling Timothy to get drunk on wine. Paul doesn’t say, “Have a couple drinks every time you have a tough day.”

Drinking alcohol is obviously not a sin, as this verse attests, but overusing it is sinful and unhealthy. Many people do that, including pastors, often in secret for long periods of time. That may be at least part of what Paul has in mind with this next verse.

Verse [24] “The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later.” That is generally true, but remember the context here is church leadership. So much could be said and discussed surrounding the meaning of this statement, but in light of what Paul already said about accusations, accountability, weaknesses, and sins, this seems to be partly a warning for Timothy and all other elders.

It’s a warning because those who are eventually caught in sin were carrying on in secret for some time. Some people – including elders – are obvious offenders. The evidence against them is damning, and they are dead to rights. But others – including some elders – may conceal their sins well for a long time.

However, they can’t be concealed forever. So this is a word of caution. The assumption might be that hidden sin doesn’t ruin your life and ministry until it’s exposed. But that’s not true. It does great harm, even if only God sees it. So take heed, elders. Take heed, people of God. Return to your Lord who loves you.

And be encouraged by the message of verse [25], “So also good works are conspicuous, and even those that are not cannot remain hidden.” Like sins, good works will eventually come to light as well. But even if no one else sees, our God sees and is pleased.

Church leaders – like all believers – must endure difficult seasons. But we have this encouragement: Christ understands the experience of human temptation and weakness.

There can be some confusion around the reality of the Lord’s temptation.Hebrews 4 says, “We do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” Christ experienced the full force of temptation’s pressure. Scripture testifies that He felt hunger, weariness, sorrow, grief, fearful anticipation of suffering, and the natural human desire to avoid pain and death.

It’s hard for us to understand how He endured temptation without sin, because for us temptation so naturally leads to some kind of sinful response. When Scripture says Christ was tempted, it means that through many temptations, evils were inflicted on Him “in order to prove His character and steadfastness.” We shouldn’t diminish His experience because He didn’t have a sinful nature. In fact, for that reason, His experience was more intense because He never yielded. Therefore, He did really and actually fulfill all righteousness for those He saves.

Elders have their weaknesses, just like you. To rightly see church leaders – sins and all – you must study and know Christ. In order to forgive a leader – and in order to follow a leader – we must understand that they’re not perfect, yet they are God’s plan for church governance.

In the final analysis, this section of 1 Tim. 5 presents what I call “the presbyter's plea.” It is an appeal on behalf of the elders of Christ's church: an appeal to honor them, to pray for them, to bear with them, and to hold them accountable. It’s a plea to remember both the dignity of their calling and the frailty of their humanity.

But as we've seen this morning, the basis of this plea is the person and work of the Lord Jesus Christ. He alone bore every burden without complaint, He endured every accusation without sin, He withstood every temptation without failure.

As we behold Him, we see that the presbyter’s only plea is Christ. The congregation's only plea is Christ. And we go now to His Table, we all approach Him in the same way. Elders don’t come because they have shepherded perfectly. The congregation doesn’t come because it has followed perfectly. We come to the table because our only hope is the crucified and risen Christ.

There’s an old hymn that says, “I need no other argument, I need no other plea, it is enough that Jesus died, and that He died for me.” Is Jesus your only plea today? Trust in Him.

Let’s bow in prayer.