Introduction This morning if you read the title of the sermon, Elder Care you d probably be wondering IF I am here representing the Health Minister, Mr. Gan Kim Yong to talk to you about care for the elderly, about Medical Shield or Elder Shield, or some other subject about planning for retirement, like the CPF Annuity Fund. No, I am not here to talk to you about all these. I am here to talk to you about the issue of how the church (or body) relates to elders or pastors serving in the church. If you recall the sermon on 1 Tim 3:1-7, Leadership: Character that was preached Jul 22, 2012; Paul describes that pastoral leadership (eldership) as a noble task in 1 Tim3:1Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. The term, overseer refers to elder, bishop, or pastor in the Pastoral Epistles (PE). Although the term pastor does not appear in the PE, it is clear that it refers to the same office as the elder or overseer. There are two key important roles and responsibilities of an elders described in the New Testament:: As an overseer or pastor-teacher feeds or teaches the flock. There is only one New Testament text that refers to the term pastor as an office in the church. Ephesians 4:11 states, And he gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers. In this text in Ephesians 4, Paul puts two words together, pastors and teachers and together they form one office essentially the role of a pastor (poimen) in the context of church ministry. Second, as an overseer or elder shepherds or watches over the flock. The verb to shepherd, in Greek (poimaino) is more commonly used in the New Testament, and it is commonly related the duties of the elder or overseer. Preview: In our passage (1 Tim 5:17-25) for consideration this morning, Paul describes how to honour and protect deserving elders (or pastors), but he also advises Timothy the need to discipline straying elders. In both instances, Paul sets down guidelines for the protection of elders from unwarranted accusations, and also prevent showing partiality toward an erring elder. Paul also advises Timothy not to be hasty in appointing and ordaining candidates to eldership, lest he lives to regret it because if they do not live up to the criteria for eldership or pastoral leadership, and hence bring disrepute to the office. Paul also provided sensible advice to Timothy to protect him from potential conflicts with church leaders, for his personal needs as well. Significance of this passage for us today: (1) How does the church honour the pastor or elder/overseer? It deals with appreciation and affirmation. (2) How does the church protect the pastor or elder/overseer and is there a place for discipline when the pastor or elder need to be disciplined? This deals with tough love holding the pastor or elder to biblical standards of accountability. No pastor or elder is above God s Word. When the church needs to hold them accountable, it is with God s Word as standard measurement, not personal vendetta or prejudices. (3) Why it is necessary not to rush too quickly to appoint and ordain elders or pastors in the church? It has to do with spiritual reflection, theological discernment, and pastoral wisdom to seek the mind of God when we appoint people to positions of leadership. HOW SHOULD ELDERS (OR PASTORS) BE TREATED IN THE CHURCH? Honouring your elders (pastors) who provide spiritual oversight and who diligently preach-teach as God calls them to serve as shepherds and preachers-teachers (5:17, 18) Lest I be misunderstood in what I am saying, I am asking you to look at the Scriptures this morning, and ask what Paul is saying to Timothy and the church in Ephesus: 17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. 18 For Scripture says, Do not muzzle an ox while it is treading out the grain, [a] and The worker deserves his wages. [ Double honour: What was the single and double honour that Paul talks about this passage? The single honour probably refers to the position of eldership in itself is an honour because IF the elder is appointed according to Scriptural qualifications (1 Tim 3:2ff). 1
Double honour may also mean an honorarium, but the failure to give proper pay may imply a lack of honour. The idea of double honour may have an Old Testament reference to the double portion an eldest son gets for his inheritance (Deut 21:17). Those who gave leadership to spiritual affairs could expect financial support from the church (Gal 6:6) 6 Nevertheless, the one who receives instruction in the word should share all good things with their instructor. Another view is that the double honour refers not to salary or honorarium, but to the respect received from being an elder and the joy of a ministry well done. It is also interesting to note that perhaps not all the elders in the Ephesian church worked hard at preaching and teaching, implying that while the responsibility in preaching and teaching may be a shared one, but some did it more diligently than others. Who is worthy of double-honour? Paul cited two scriptural texts to support his argument who deserves double honour: Deut 25:4; 24:15; 1 Cor 9:7-12 4 Do not muzzle an ox while it is treading out the grain. 15 Pay them their wages each day before sunset, because they are poor and are counting on it. Otherwise they may cry to the LORD against you, and you will be guilty of sin. 7 Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk? 8 Do I say this merely on human authority? Doesn t the Law say the same thing? 9 For it is written in the Law of Moses: Do not muzzle an ox while it is treading out the grain. [b] Is it about oxen that God is concerned? 10 Surely he says this for us, doesn t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest. 11 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? 12 If others have this right of support from you, shouldn t we have it all the more? The place for honouring those who give of their lives to serve the Lord full-time in Christian service begins in the church: How do you treat your pastor and/or overseer, elder? To advocate FAIR and EQUITABLE Compensation to pastors and elders serving in the church is not being unspiritual nor unscriptural. However, pay is never the sole motivator or deciding factor for a called servant of God to serve in the church as a pastor or elder. However, to subscribe to a faulty thinking of paying low salary to keep the pastor humble is just as fallacious as paying a very high salary to keep the pastor from leaving or resigning. Neither ways of thinking and operating will do anybody good, and neither of these faulty thinking is biblical at all. From the very intense public discussions the past several months of political ministers pay, of the several lessons for the nation, one stood out: The highest salary and perks do not necessarily make a political minister or a civil servant trustworthy in terms and integrity and incorruptibility in Singapore s context. It was interesting to listen to an MP who spoke recently in Parliament, September 10, 2012, concerning the abolition of the Parliamentary Pension Act. MPs who supported the bill said that being a politician cannot be seen as a job or a career promotion. Holland-Bukit Timah GRC MP Christopher de Souza said: "I believe most, if not all, of us present at today's debate would agree with me that political office is both a calling (and a passion). Those who want to serve must have that sense of duty and, beyond that, passion to the nation, as well as a desire to contribute to the public good of Singapore. For MPs, we are in this because we believe in the ethos of sacrifice that public service entails, to serve our residents, meeting with residents, listening to them, caring for them, offering encouragement in times of difficulty and mapping out real ways of progress for them and their children -- that is fulfilling, that is politics. (http://www.channelnewsasia.com/stories/singaporelocalnews/view/1225145/1/.html) What the MP has said in Parliament sounded more like a spiritual minister. For the Christian minister, the primary concern is not how much one is paid, but the unmistakable call of God to serve His people through sacrificial servant leadership that counts at the end of the day. But how much must a spiritual minister sacrifice? The very act of giving one s life to the fulltime service of God is in itself a sacrifice a 2
willingness to submit to a path less traveled by the Christian community at large. Compensation for sacrifice in Christian ministry needs to be understood in the context of an acceptable level of living in a high-cost living environment like Singapore. One way to determine adequate compensation is to ask: Given the Singapore context, will you be willing to live with the same kind of salary you pay the pastor? The place for honouring the pastor or elder in the church also calls for appreciation, gratitude, and affirmation of the role and responsibilities that he holds and exercises in the context of pastoral leadership. A conscientious leader approached me after the worship service last Sunday, and asked if she could pray with me. I d asked her about it the following Tuesday afternoon, and that was what she said below: On Sunday, it was the impassioned message you delivered based on God s Word that convicted my heart to pray with you. I felt that on your part you might want to give an opportunity for God s people to respond, however the response song and the close of the service didn t manage to lead into that. God convicted my heart that indeed CCBC and I had many times lacked faith and so missed His purpose for the church to serve the community. I wanted to respond to God through prayer. I also hope as I respond to God in prayer, and have you share in the prayer as the pastor and overseer of the church, to encourage you Pastor, that God s Word that is shared and honored each week as you labour in Him to preach is working in the hearts of men. May we continue to wait upon Him and not give up. (SMS message exchanged on Tuesday, Sep 11, 2012) Last Thursday (Sep 13) on my way out of the Baptist Centre, I had a chance meeting with the chairman of the BTS Board of Management (also chairman of the Queenstown Baptist Church). As he walked toward the lift landing, he shook my hand and thanked me for the message that was brought to QBC the past Sunday. He d told me that it was a message (Matt 5: 38-47; Rom 12, Reflecting the character of God in the face of evil) that touched many that morning from the many feedback he d received. I was stunned and speechless. His affirmative encouragement touched my heart. On Friday (Sep 14), the President of BTS came to the faculty office I was in and vigorously shook my hand, thanked me for what he had heard about the affirmative receptivity to the preaching of God s Word at QBC. I was again stunned by the unsolicited compliment. These were moments of gratitude for being affirmed by fellow believers in the Lord, and yet also moments of gratitude back to God for His abiding grace and mercies for the preaching of His Word. I d shared these two sweet moments of affirmation with my wife in the evening and together with her encouragement, we offered words of thanks to God for His grace, and at the same time appreciating the power of affirmation and encouragement from fellow believers in Christ. As I pondered upon this instruction given by the Apostle Paul to Timothy and the church: 17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. Sadly, I have received very little encouragement from you seldom any word of honour, much less affirmation. How do you think it makes one feel, preaching to this-size congregation at 8.30am, and then going to a different-size congregation to preach a second sermon at 11am, and receiving unsolicited affirmations from most people whom I do not even half know? Have you ever thought about how you treat your pastor affirming, honouring, encouraging him? HOW SHOULD ELDERS (OR PASTORS) BE TREATED IN THE CHURCH? First, they should be honoured and affirmed through adequate compensation and words of encouragement. Second, Paul deals with the issue of accusations levied against pastors or elders first, he deals with illegitimate accusation, and then he deals with legitimate accusations: For any accusation to be legitimate and worthy of consideration, that accusation needs to be substantiated by two witnesses or more. 3
When illegitimate accusations are made without sufficient proofs, the church leadership and members need to PROTECT the pastor fairly. Dealing with elders with fairness: Protecting your elders (pastors) from unsubstantiated accusations (5:19). 19 Do not entertain an accusation against an elder unless it is brought by two or three witnesses. In Old Testament times (Deut 19:15) and New Testament (Matt 18:16; Jn 8:17; 2 Cor 13:1), accusations should not be entertained unless two to three witnesses agreed to give evidence of wrongdoing to silence malicious talebearer and save pastors or elders from unjust criticism or unnecessary stress and embarrassment. What do you do when someone comes to you and say some unkind things about the pastor or elder? Do you provide the taleteller more fodder for criticism, or do you seek to nip the problem in the bud seeking clarification, verification, and honest reporting? The issue is not that the pastor will not make mistakes, or is perfect without flaws, and shortcomings. The pastor will make mistakes sometimes, and is not perfect. The issue is how do you PROTECT your pastor when false accusations, malicious ramblings, and unwarranted criticisms are leveled at him? Unfortunately, the culture is not one of learning to protect the pastor from malicious accusations, but one of talking behind his back. It is sad when the body of Christ has not learned to apply Scriptural teachings to relate to one another, and to relate to the pastor in biblical healthy ways (cf. Matt 18:15-35, Life in community: Forgiveness, preached March 4, 2012). What IF the accusations made against pastors or elders have sufficient and legitimate grounds, i.e., there are enough proofs to bring a pastor or elder to accountability? IF there is a Scriptural passage that calls for the church to take redemptive actions biblically against a pastor or elder or leader, it is here in 1 Tim 5:19-21. When the truth can be verified and substantiated, and no false accusations are levied against those in leadership of the church the church leadership and members need to call the person in question to accountability, i.e., to be disciplined according to Scriptural standards. I feel sorry for the pastor or leader and church leadership that have a faulty theological understanding of the text that is usually used to defend the immunity of the pastoral leader. The text is taken from 2 Samuel 24:6 3 He came to the sheep pens along the way; a cave was there, and Saul went in to relieve himself. David and his men were far back in the cave. 4 The men said, This is the day the LORD spoke of when he said [b] to you, I will give your enemy into your hands for you to deal with as you wish. Then David crept up unnoticed and cut off a corner of Saul s robe. 5 Afterward, David was conscience-stricken for having cut off a corner of his robe. 6 He said to his men, The LORD forbid that I should do such a thing to my master, the LORD s anointed, or lay my hand on him; for he is the anointed of the LORD. 7 With these words David sharply rebuked his men and did not allow them to attack Saul. And Saul left the cave and went his way. I have heard so many times of how pastors would defend their spiritual authority based on this verse from 1 Samuel 24:6, which is taken out of context. They claim unquestionable submission and immunity from errors from their followers. They are the Lord s anointed who cannot be touched, i.e., questioned or challenged. 2 Sam 24:6 is not describing the pastor s authority that needs to be protected. It is about the future king (David) of Israel who respected God s authority under Saul s kingship (though deeply flawed, and disowned by God through the prophet Samuel, cf. 1 Sam 15), biding his time to be the rightful king in the future to come without supplanting the authority of Saul who was after his life. It is about David s humility and submission to God s choice authority over him, even though his life was constantly in danger. Pastors today are not kings in the Old Testament (cf. Deut 17:14-20, God s ideal leader for the community of faith, preached April 6, 2008). 4
It almost seemed that the church or church leadership has no recourse to turn to when a pastor goes the wrong way or has transgressed, and he is not accountable to anyone, only God can touch him, but not the church or church leadership. In the month of March, for the last four years, I d turned in a 3-4 page self-evaluation report of the past year s pastoral work at CCBC, to the church leadership for their evaluation, assessment, and feedback. I do this because I am accountable to the church leadership for my roles and responsibilities as Advisory Pastor. I am just as fallible as anyone here for I am not above God s Word. I am open to correction to enhance the pastoral ministry to further the cause of Christ. A pastor or elder or leader can take encouragement, when we read of Scriptures like 1 Thess 5:12, or Hebrews 13:7, 17 about respecting the pastoral leadership in the church: 12 Now we ask you, brothers and sisters, to acknowledge those who work hard among you, who care for you in the Lord and who admonish you. 13 Hold them in the highest regard in love because of their work. Live in peace with each other. 7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 17 Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you. However, we need to know as well that every pastor or Christian leader is subject to God s Word as standard bearer for Christian ethical behavior just as anyone who claims himself or herself a Christian. The Bible does not hold a double standard when it comes to what is right and what is wrong. Everyone stands equal in the sight of God when it comes to ethics and biblical values and expectations. Disciplining elders (pastors) when there is due cause for doing so: Impartiality must be maintained (5:19-21). When an occasion arises when an elder needed to be disciplined, when two or more accusers are proven true, the elder in question should be rebuked in private first, and publicly rebuked if he persists in his wrongdoings as a deterrent to other elders from committing any wrongdoing (cf. Matt 18:15-35, Life in community: forgiveness, preached March 4, 2012). 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. Paul stressed to Timothy the need for absolute objectivity and honesty in dealing with erring leaders more stringently without showing any favouritism to anyone. 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 favoritism. No favouritism is to be shown to anyone, particularly a leader when it can be proven that he has gone the wrong way, he needs to be held accountable by the church for truth to prevail, and the integrity of Christian leadership to be upheld. Selecting new elders for the church: Waiting for God s affirmation through the test of character over time rather than rushing too quickly to ordain elders (5:22-25) Paul urged Timothy to minimize the possibility of wrong or hasty appointment of elders in the first place. It is better to take a protracted time until a fair and adequate judgment is made than to make a hasty decision, only to regret it later. In the context of this passage, Timothy is advised to exercise caution in appointing a person for eldership lest he be party to a scandal should the appointee (publicly prayed for and commissioned to a ministry that God has called him to) be found guilty of some deficiencies to take sufficient time for assessing a person as suitable for the responsibilities of eldership criteria set out in 1 Tim 3:2ff. Exercising caution in appointing elders does not refer to indecisiveness or inaction when someone demonstrates potential but rather an appropriate length of time is used to discern the person s suitability, lest a mistake is made and regret follows. 5
Paul s concern for the unsuitability of leaders in the church has also led him to address Timothy personally in 1 Tim 4:11-16 about how he ought to demonstrate credibility as the pastor or elder in the church in Ephesus in order to gain their respect (cf. Keep the main thing, preached, Aug 19, 2012). 22 Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure. The need for discernment is never more necessary than the subject of appointing elders in the church caution, test of time for the true-self of a person to surface is very necessary. Human nature is such that only with the test of time can we then come to know a person truly for who he is than what he appears at first sight. While first impression is the last impression may be true for someone who is out to impress a panel of judges or interviewers for a job, the appointment of a person to eldership is different we are not looking for first impression people, we are looking for First-Principled people people who are firstly principled by God s biblical values for leadership and living out those values as godly men. Timothy needs to understand that with men (and women as well) there is more than meets the eye in other words, we cannot judge a book by its cover. The ice-berg principle that nine-tenth of a person s character are hidden from view is true. We cannot tell a good apple from a bad one just by looking at the colour. We can only tell a good apple from a bad one, when we cut it open to see if it is rotten inside and many times we do not know the condition of the apple until we take the first bite. What looks good on the outside may not necessarily be true with what is inside a person Timothy needs a discerning eye and heart to distinguish surface from depth, outward appearance from inward reality, and what is seen from what remains unseen which only time can tell. In the selection, appointment, or for that matter, ordination of someone to leadership position and ministry must be exercised with utmost care, spiritual reflection, theological discernment, and the test of character over time. The worldly practices of cronyism, nepotism, favouritism, wealth and status, and any kind of partiality must not rear its ugly head in the selection of spiritual leaders. The instructions given by Paul to Timothy concerning the way to treat and relate to the elder or pastor in the church is an important one for us at because it concerns God s servants, God s work, and God s will: (1) Honouring elder: How does the church honour the pastor or elder/overseer? It deals with appreciation and affirmation, in terms of adequate, fair compensation, and demonstrations of encouragement. (2) Disciplining elder: How does the church protect the pastor or elder/overseer and is there a place for discipline when the pastor or elder need to be disciplined? First, the church needs to protect the pastor or elder from unsubstantiated accusations. Second, the church needs to exercise tough love holding the pastor or elder to biblical standards of accountability when he strays and errs. Timothy is instructed not to show partiality to any elder in need of discipline. No pastor or elder is above God s Word. When the church needs to hold them accountable, it is with God s Word as standard measurement, not personal vendetta or prejudices. (3) Appointment and ordination of elder: Why it is necessary not to rush too quickly to appoint and ordain elders or pastors in the church? Lest a hasty appointment and ordination brings disrepute to the body of Christ. Appointment of elders and pastors needs to be undergirded with careful patient waiting: Spiritual reflection, theological discernment, and pastoral wisdom to seek the mind of God 6