The Influence Of Elders In The Household (5:17-25)
Neal Pollard
Paul abruptly shifts from the potentially most disenfranchised members of the church to the very leaders of the church. No doubt, elders were vital to resolving the issue of caring for widows, and the connection is implied with Paul’s admonition, “Let the church…care for those who are truly widows” (16). In the ensuing nine verses, Paul addresses the power for elders to wield good or bad influence.
Elders who rule well (17-18). In three of the four places I have preached full-time (and in both of the churches where I worked part-time), the church had elders. A vast majority of those elders have proven to be righteous, godly, sacrificing men who love God and souls. Paul speaks of three facets of an elder’s work–ruling, preaching, and teaching. The divine expectation is that they would do their work responsibly, which includes not only decision-making but also sharing God’s Word. They will know it well enough to counsel and correct others, publicly and privately.
This passage teaches that elders deserve honor. Those who labor in preaching and teaching deserve double honor. What can this mean? George Knight says that “double honor” means in the sense of honorarium or compensation (NIGTC, 232). This is further proven by Paul’s quotation of Luke’s words, which, by the way, he calls “Scripture.” In Luke 10:7, Jesus says, “The laborer is worthy of his wages.” All who serve as elders are worthy of love and esteem (1 Th. 5:12-13). It is my experience that elders are never given due credit and appreciation. It is hard to adequately recognize the efforts made by godly overseers!
Elders who are accused of not ruling well (19). At times, there may be circumstances where an accusation is made against an elder regarding a sin problem. Paul acknowledges the possibility of such a scenario, then gives a biblical remedy. An elder should not be given less loving consideration than any other member who succumbs to sin. Reminiscent of Matthew 18:15-17, allegations of sin against an elder should be witnessed by two or three. That does not mean that the two or three saw the offense, but that they witness the interaction between accuser and accused. This protects both parties.
Elders who do not rule well (20-21). What happens when an elder admits to the charge brought against him? Can he continue in it without repentance? Notice that Paul is not addressing whether or not a penitent man can remain an elder, but whether an impenitent elder gets a pass because he is an elder. Paul’s inspired guidance is for the preacher to treat that elder who persists in sin without partiality, publicly rebuking so that the entire household of God will see that no one is above Christ’s law (21).
Preachers who help appoint sinful men as elders (22-25). It appears that Paul is imparting divine wisdom to help prevent the worst-case scenario presented in verses 20-21. My best understanding of these verses is that Paul is still dealing with men who would serve as elders. Timothy was not to be hasty or lead the church to hastily appoint a man an elder. Consider carefully those qualifications in chapter three. “Laying on of hands” appears here to mean leading in the appointment of an elder. Additionally, if aware of a man’s sin problem, do not join and compound that by appointing him an elder. Do you know he’s materialistic? Have you seen him repeatedly give in to his temper and sin in his anger? Have you heard of his shady business practices in the community? Don’t encourage his appointment to the eldership! “Keep yourself pure” (22).
Incidentally, one “proof text” of defenders of social drinking is verse 23. Class notes from a class on 1-2 Timothy and Titus, taught by Dr. Denny Petrillo, says it as well as I have ever seen it. Consider: “Timothy had been extra cautious to keep and maintain a reputation of purity even to the point of drinking bad water and aggravating his health problems. This verse cannot be used to justify social drinking. Paul is using “wine” in a medicinal purpose only. He is saying, “Take some medicine! Drink a ‘little’ wine.” He didn’t want anyone to misapply his words. The context is ‘Keep yourself pure.’ Timothy is so devoted to that principle that he was staying away from wine and hurting himself physically. If drinking was accepted in the ancient world, why was Timothy staying away from it? It’s not a verse that supports social drinking. It actually argues against it. Timothy saw a problem with a Christian drinking wine so he was staying away from it (and damaging his health in the process).”
In context, verse 24-25 still seem to be speaking of elders (no textual cue the subject has changed). The most reasonable explanation seems to be that some men who would be appointed to the eldership reveal the lack of aptitude to serve–due to sin problems–before they are appointed. Red flags are there. However, some times sin issues in a man’s life are not apparent until after he is appointed. The same is true of men’s good works. While a man must be qualified to serve, it has often been the case that the extent of a man’s godliness and good works becomes more apparent over time as he serves. His compassion, heart, wisdom, and loving correction exceed expectations. I will say that I have seen both scenarios play out. Unqualified men have been appointed despite glaring warning signs. Yet, harder to discern sin problems have become painfully obvious after a man is vested with the power and influence of church leadership. Even more often, I have seen men shine and do their greatest spiritual work after being appointed. Servant-hearted men grow even more in their service. Good Bible students become great Bible students. For the sake of God’s house, He wants His people to tread carefully and prayerfully in appointing and treating elders.
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