The Responsibility of the Church to Elders

1 Timothy 5:17-22

Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The labourer 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. 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. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.[1]

E

lders are a gift from the hand of the Lord, given to enable churches to prosper in the divine assignment Christ has entrusted to His people. Churches are responsible to receive divine gifts that Christ presents. That elders are to be seen as a divine gift from the hand of the Master is evident from even a casual reading of Ephesians 4:7-16. Grace was given to each one of us according to the measure of Christ’s gift. Therefore it says,

“When he ascended on high he led a host of captives,

and he gave gifts to men.”

(In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) And he gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

Tragically, there are few sermons preached detailing the responsibility of churches to their elders, though the Bible does indeed address the issue. Perhaps preachers do not wish to appear to be beggars, and thus are reticent to speak of financial issues. However, we must be true to the Word of God, preaching all that is commanded. In our text, the Apostle indeed implies that churches bear awesome responsibility to the elders who Christ has appointed over them.

We saw the general sweep of responsibility that the Apostle implied in a previous message. Now, however, I invite renewed consideration of the same text, so that together we may focus on what God has to say to the churches concerning their responsibility to the elders. Join me in discovering God’s instruction for our church as He prepares us to receive His precious gift of elders.

Elders are to be Honoured by the Church — Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The labourer deserves his wages.” Three issues concerning these initial verses must of necessity occupy our attention. First, who are the elders who rule well? Second, what form is the honour expected take and what is implied by double honour? Lastly, who bears responsibility for ensuring that the biblical standard of honour is met? These are serious questions that are addressed in Scripture far more precisely than one might expect.

The first issue confronting us is to identify just who are the elders who rule well? The Holman Christian Standard Bible assists our understanding through its translation. The elders who are good leaders should be considered worthy of an ample honorarium, especially those who work hard at preaching and teaching.[2] What is in view is effective leadership by the elders and the need of the congregation to honour that leadership. Elders are expected to rule, but some will of necessity be particularly effective in their labours. Likewise, while all elders must be able to teach [1 Timothy 3:2], some among the elders will be especially gifted by God to teach and to preach. What is evident is that the function of elders is to exercise leadership in each congregation, and in great measure the elders’ leadership will be exercised through teaching and preaching.

There is the matter of the work of elders. That they work should be evident. Recently, one leadership trainee class was asked to consider a realistic schedule of demands on their life should they be appointed to eldership. They must consider meetings of the eldership—both regular meetings to care for routine administrative duties and ad hoc meetings required by issues arising within the congregation. Elders will have counselling and visitation duties, in addition to responsibilities to prepare for teaching and preaching as required. They will have responsibility for regular and ongoing prayer for the people of God and various ministries of compassion that fall to them. In addition to this, they are expected to have a home life and most continue to work at the jobs they held before appointment to eldership. Elders have great demands placed on their time.

Consequently, Paul takes cognizance of the busy lives of elders. In the text, the Apostle employs the word κοπιάω, meaning “hard work” or perhaps “wearisome toil.” Kοπιάω is used especially of church work. The implication is that teaching is demanding work.[3] Labour involves a maximum expenditure of time and energy. Consider that the labour of elders is full-time, and not part-time. Recall the admonition to respect those who labour among you and who are over you in the Lord and admonish you [1 Thessalonians 5:12]. Note that they labour among you. Thus, it becomes apparent that the sphere of labour for elders is within the congregation, not outside of it.[4]

The primary labours of the elders are preaching and teaching. These are the means by which elders lead. False doctrine is exposed and confronted through teaching. Encouragement is provided through preaching. The building up of the church is primarily through preaching and teaching. Preaching and teaching are demanding work.

The elders must study the written Word in order to faithfully declare that Word to the assembly. Two activities are described [λόγῳ καὶ διδασκαλίᾳ], and though there is no doubt some overlap, it seems likely that Paul had in mind two separate activities. Preaching appears to address the ministry of elders to the unsaved. Teaching, on the other hand, would seem to point to the ministry of instruction for believers. The realm of ministry for elders is similar to that of the Apostles who, with the appointment of deacons, devoted themselves to prayer and the ministry of the Word [Acts 6:4].

The matter of honour and especially the concept of double honour is the next issue to be addressed. When the text says such elders are to be “considered worthy,” the force of the language is that they deserve double honour. The issue confronting the congregation is how to honour an elder. Of course, verbal expressions of gratitude are always appreciated when an elder has laboured hard. Each of us want others to notice when we have laboured diligently and performed well at a particular task. Expressions of thanks go a long way toward encouraging anyone in their labours, and elders also appreciate words of gratitude for the labours expended on behalf of the congregation.

It is of interest that the language Paul used speaks of financial support. The HCSB translated the Greek by the term an ample honorarium. The ESV translated the Greek more literally with the term double honour. To clarify the point, consider that the same word translated honour in our text is employed when speaking of widows in 1 Timothy 5:3. Again, the HCSB plainly points to financial considerations for widows when it translates the verse, Support widows who are genuinely widows.[5]

Reading only a little further, Paul makes it clear that honour for widows implies providing for their care. This is a responsibility imposed upon children and grandchildren for their aged mothers. In fact, this passage is sufficiently insightful to require reading aloud.

Honour widows who are truly widows. But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, but she who is self-indulgent is dead even while she lives. Command these things as well, so that they may be without reproach. But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever [1 Timothy 5:3-8].

All this is brought out to demonstrate that Paul has in view the need to honour elders who are effective in their leadership through providing sufficient financial support. The elders who give themselves full-time to the ministry of preaching and teaching are to be supported by those receiving the ministry. This is not an innovation, but it is rather a well-established tradition among the churches of our Lord Christ.

Paul supports this requirement by appeal to the Scriptures. First, he cites Deuteronomy 25:4. Paul clearly speaks of support for God’s servants. Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was written for our sake, because the ploughman should plough in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you? If others share this rightful claim on you, do not we even more [1 Corinthians 9:9-12].

Paul cites a second source, and that source is more important than a casual reading would suggest. He states that the labourer deserves his wages, a saying attributed to Jesus by Doctor Luke [Luke 10:7]. The significance of this quotation is that Paul clearly considers Luke’s Gospel as Scripture. The thought that the New Testament is inferior to the Old Testament would find no favour in the Apostle’s thinking. Likewise, any hint that the New Testament is superior to the Old Covenant would be foreign to apostolic thought. The Scriptures are the Word of God as found in the Old Testament and in the New Testament, which are the sixty-six books we refer to as the Bible.

Why support the elders? First, because God commands it. Second, because they labour on our behalf. Again, their ministry is conducted as a labour of love and we are the beneficiaries. William Barclay has well written concerning Paul’s teaching. “Christianity has never had anything to do with the sentimental ethic which clamours for equal shares for all. A man’s reward must always be proportioned to a man’s toil… The elder whose service consisted only in words and discussion and argument is not in question here. He whom the Church really honoured was the man who worked to edify and build it up by his preaching of the truth.”[6]

Those who benefit from the ministry of the Word—preaching and teaching—are responsible to honour those who labour in the Word. Expressions of gratitude mean more than you could imagine. Financial support frees the elders who so labour to invest their time in behalf of the congregation.

I know that the stereotypical image of pastors in the black community is the subject of great hilarity among those who are ignorant. The ministers wear fine clothing and drive expensive cars, which permits cutting caricature. Early in my service to Christ, I was privileged to observe closely the pastor of a black congregation, and I was taught some truths that are less well known by the general public.

George Pryor pastored the New Birth Baptist Church in the Oak Cliff section of Dallas. Pastor Pryor drove a relatively new Cadillac Coupe Deville. He was always well dressed and well groomed, usually wearing a very nice suit and well-shined shoes.

In my youthful naivety, I asked why he dressed so fine and how he could justify driving the car he drove. His parishioners were not wealthy and few drove nice automobiles. His instruction, confirmed by members of that congregation, taught me something that I have never forgotten.

Indeed, the people of that congregation were impoverished, but they were intent on honouring the Lord God. The one way in which they could honour the Lord was through honouring their pastor. It would have been a disgrace to the people for the pastor to drive an old beater or to wear scruffy shoes or dress too casually while ministering. The people were willing to sacrifice to honour God through honouring their pastor.

Later, I wondered at the difference of that congregation compared to many wealthy white churches. I discovered that there are churches that possess considerable wealth, and yet they attempt to keep their pastor dependent upon them. There is nothing humorous about a church that believes that they are called by God to keep their pastor humble through keeping him impoverished. The congregation that will honour God must honour the servant of the Lord through providing double honour—respect and sufficient financial support to live at least as well as the average member of the congregation.

Consider the Scriptures that speak of the opportunity to enter into service together with those who labour on our behalf through providing them support. Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk [1 Corinthians 9:7]?

Again, consider the teaching provided in a yet earlier pastoral letter. One who is taught the word must share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life [Galatians 6:6-8].

I asked a third question as I began this portion of the study. I asked who was responsible to ensure that the biblical standard—double honour—is met. I don’t intend this to be a trick question, though the answer is deceptively simple. You who benefit from the ministry of the elders bear responsibility before God to ensure that this standard is met. You cannot shift responsibility to a board or a commission or a committee. It is a communal responsibility imposed by Christ Himself through the Words of the Apostle.

Though the letter is dictated to Timothy, the instruction provided is the responsibility of each Christian. Consequently, if Chuck Swindoll blesses you and ministers to you, send him your support. If Charles Stanley blesses you, send him your support. However, when you have need of an elder to pray with you, to sit with you, providing comfort from the Word of God as you grieve the death of a loved one, or even to hold you accountable, don’t expect them to come to you.

On one occasion I was asked to visit an elderly man in hospital. I introduced myself to him as I entered his room. He immediately began to tell me that he wasn’t really religious, but he did listen to Ernst Angsley (a former charismatic radio preacher) and sent him money each month. With that, I spun on my heel and walked to the door. As I left the room, I simply said, “Call Ernst.”

The gentleman was shocked and sent word that he wanted to see me again. I dropped in when I next made my hospital rounds, and this time he immediately said, “Hey, don’t leave this time until we can talk. I want a pastor to pray for me.”

I forcefully said to him, “If Ernst Angsley blesses you and you wish to send him your support, you are free to do so. However, I don’t have time to care for Ernst’s flock.”

You are responsible before God to honour those who minister to you, especially those who labour in preaching and teaching. You are to know them. However, bear in mind that those who so labour are also the ones who must provide practical service as required, visiting in time of bereavement, praying in time of illness, providing counsel in times of stress, holding you and your loved ones accountable for your conduct.

Elders are to be Protected by the Church — 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. The issues before us at this point are the twin dangers of false accusations and failure to deal with elders publicly. Elders are vulnerable to attack, and the more so if they perform the duties that God has assigned. You may be assured that fierce wolves will attempt to ravage the flock and that men seeming to be godly will speak twisted things that allure the flock into straying into grave danger. The elder who dares stand firm on the Word, resisting error and calling the flock to follow the truth will generate animosity among those confronted.

In a later missive, Paul will deliver a solemn charge to Timothy, and hence to every elder who would honour Christ. I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry [2 Timothy 4:1-5].

Preaching the Word generates resentment in sinful saints, because the Word confronts and convicts. I recall an incident when I commented in passing that if the pastor’s son acted immorally with the deacon’s daughters in the church basement, both the pastor and the deacon would need to confess their lack of control and be held accountable before the church. It immediately unleashed an astonishing reaction. I was unaware that the son of the previous pastor had been caught in an immoral compromise with the daughter of a deacon and that had been a precipitating cause for his resignation.

I have often heard members of my own congregation plead with me to speak smooth things, gentle things, comfortable things. Often I have been told that the truths I preach are too hard to take. I have frequently had saints plead for time to change their lives. If an elder will do what Christ commands, the Word will hurt those who seek a casual and undemanding life.

When the elder reproves, rebukes and exhorts, there will always be some insulted saint who sulks or storms in response. The responsibility of the elder is not to preach what the people want to hear, but rather his responsibility before God and to the flock is to preach what is needful and to preach what God commands.

On one occasion the chairman of the church (I kid you not, that was his title) informed me that the board wanted me to preach a particular form of message. I indicated with my hands an area approximately the size of the top of the pulpit and said, “No one tells me what to place in that area.” Such stands generate animosity as there are always church bosses wanting to run the elders.

When offended, the angry party is quite liable to bring false charges. The responsibility of the church is to protect the elders. First, they are to remember that the same standard accorded to every other member must be given to the elders. Rumours are not to be received as truth. Only on the testimony of two or three witnesses is an accusation to be received against an elder.

Listen to this admonition. I did not write it. One wiser than I drafted it. “This permanent fact remains, that this would be a happier world and the Church, too, would be happier, if people would realise that it is nothing less than sin to spread stories of whose truth they are not sure. Irresponsible, slanderous and malicious talk does infinite damage and causes infinite heartbreak, and such talk will not go unpunished by God.”[7]

If you hear a story concerning an elder, you must stop the one speaking and hold them to account. Until there is confirmation from another source, such a charge is but rumour. If there is a charge to be brought, let it be presented to the eldership so that they can thoroughly investigate to discover the veracity of the charge and bring recommendations in accordance with Scripture.

I recommend that you act with generosity toward the elders. Martin Luther King, Jr., in a sermon entitled “Unfulfilled Dreams,” stated, “Some weeks ago somebody was saying something to me about a person that I have great, magnificent respect for. And they were trying to say something that didn’t sound too good about his character, something he was doing. And I said, ‘Number one, I don’t believe it. But number two, even if he is, he’s a good man because his heart is right.’ And in the final analysis, God isn’t going to judge him by that little separate mistake that he’s making, because the bent of his life is right.”[8] That is an appropriate response.

That is one side of the great coin, but there is another side, and that is failure to hold the elders accountable. Yes, they should be protected from frivolous attack, but they must be held accountable. They must be fair and impartial, and they must not be treated with undue deference. Paul speaks of those who persist in sinning, as though to emphasise that what is in view is sin which is persistent and for which there is no repentance. The picture we have is of an elder who is confronted because of sin, and who dismisses the confrontation only to continue in the sin. Such a person must be held to account and publicly—before the entire church—rebuked. When did you last see this done? The action is not to be frivolous or casual, but rather it must be solemn and deliberate.

Threat of public rebuke is not a bad thing. It may well sober the sinner into consideration of his ways, and it may caution others not to involve themselves in actions that will lead to similar humiliation. The knowledge that he will be held to account, even through public humiliation, is a good thing if it keeps a man from sin, even though the motive is fear.

What sins would qualify for such public rebuke? Clearly, false teaching demands accountability. Hymenaeus, Alexander [1 Timothy 1:20] and Philetus [2 Timothy 2:17] were so charged. Promoting strife and dissention, probably through doctrinal error such as these men had promoted, would serve as grounds for public rebuke [cf. Titus 3:10, 11]. An unbiblical ethic or poor moral standards would assuredly make an elder liable to censure. There are sins which disqualify from church membership, such as refusal to repent of sin as has been reviewed by Jesus in Matthew 18:15-20.

However, what is in view in this instance is sin that does not disqualify from eldership, since the elder is not removed from office, nor is it sin that disqualifies from membership, since the elder is not removed from membership. What is in view is an action meant to bring a sinning elder to repentance, warn the other elders of the serious nature of sin, and demonstrate to the congregation the gravity of sin and its consequences.

Elders are to be Received by the Church — Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. Due to the brevity of our time, I will address this at length, though I do not wish to give the impression that receipt of elders is somehow inconsequential. The text is not as clear as we might wish as to whether Paul speaks of the initial receipt of elders or whether he is speaking of restoration of elders.

If Paul is speaking of restoring elders that have been removed from office, he speaks of an action that would remain unrecognised for at least another two hundred years (laying on of hands). Nevertheless, in the context, the restoration of a fallen elder is at the least a possibility of the Apostle’s intent.

I believe it is more likely that Paul is cautioning Timothy, and consequently the entire congregation, to be careful in receiving individuals for eldership. The act of laying on of hands has been transformed into a sacerdotal act associated with ordination in our day. However, the action of the laying on of hands is a sign of acceptance into the position of eldership. Generally, the elders, acting on behalf of the congregation, lay their hands on the head of the individual being inducted into the position. By doing this, they signify acceptance by the congregation.

It would be easy to focus on the negative aspects of this action. Paul cautions not to be too hasty in the laying on of hands. The reason given is that some individuals are obviously unsuited for the position—their sins are open and evident. Others, however, require time for exposure of their sins. While this observation is true and thus interjects the need for caution, we must recognise that the Apostle is also urging us not to be too hasty in rejecting men that are qualified for the position. This is the other side of the coin. So also good works are conspicuous, and even those that are not cannot remain hidden.

Some individuals are obviously suited for eldership. They are well known to the congregation who has for a long time observed the godliness of their lives. There are, however, individuals who are less well known, who live quiet lives of righteousness. Such individuals will in time be seen for the righteous individuals they really are. However, such people need to be sought out and actively recruited to prepare themselves for a life of service. This is the responsibility of the people of God.

As elders are appointed, the congregation is responsible both to hold them accountable to the charge they have received and to receive them as the precious gift of God given to encourage and strengthen the Body of Christ. Those who serve in a worthy manner, effectively conducting the labours of the church, even as they preach and teach, will prove to be a blessing to the people of God.

With all my heart, I believe that God will honour the congregation that honours God. The church that honour’s Christ’s appointed leaders will receive Christ’s blessing. The church that willingly receives those whom God appoints and holds them accountable to the work that Christ appoints will prosper in the work of His Kingdom.

Some who share this service stand outside that Kingdom of God. You are good people, even esteemed people by the standard of this world. However, for some reason you have never submitted to the reign of Christ as Lord over your life. The invitation of this church is that you will become a Christian, being saved and forever freed from guilt and condemnation. That freedom is offered to anyone willing to receive Christ as Lord. Listen to the Word of God. “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’” [Romans 10:9-13].

You need but believe this great truth. I caution you, however, that having believed, you will be changed. In fact, if one is unchanged they have not believed. If you are as you always were and there is no transformation in your desire to honour Christ, you have never been saved. I say this for the sake of some who though church members yet imagine that they can get into Heaven without transformation of their spirit. Such people are deceived and must humble themselves before the Lord.

As is true at each of our services, the door of the church is now open to those who will unite with us in the great Kingdom work of Christ that He has assigned to us. You may join on confession of faith and baptism, through transfer of letter from a church of like faith and practise, or through statement of Christian experience. We receive all to honour Christ as is taught in the Word of God. Come, receiving Christ as Lord and Saviour. Come, confessing Him as Master of life and identifying with Him in baptism as He has commanded. Come, placing your life in the fellowship of this church as He has taught us in His Word. Come, now, and angels attend you in the way. Amen.

The first issue confronting us is to identify just who are the elders who rule well? The Holman Christian Standard Bible assists our understanding through its translation. The elders who are good leaders should be considered worthy of an ample honorarium, especially those who work hard at preaching and teaching.[9] What is in view is effective leadership by the elders and the need of the congregation to honour that leadership. Elders are expected to rule, but some will of necessity be particularly effective in their labours. Likewise, while all elders must be able to teach [1 Timothy 3:2], some among the elders will be especially gifted by God to teach and to preach. What is evident is that the function of elders is to exercise leadership in each congregation, and in great measure the elders’ leadership will be exercised through teaching and preaching.

Consequently, Paul takes cognizance of the busy lives of elders. In the text, the Apostle employs the word κοπιάω, meaning “hard work” or perhaps “wearisome toil.” Kοπιάω is used especially of church work. The implication is that teaching is demanding work.[10] Labour involves a maximum expenditure of time and energy. Consider that the labour of elders is full-time, and not part-time. Recall the admonition to respect those who labour among you and who are over you in the Lord and admonish you [1 Thessalonians 5:12]. Note that they labour among you. Thus, it becomes apparent that the sphere of labour for elders is within the congregation, not outside of it.[11]

It is of interest that the language Paul used speaks of financial support. The HCSB translated the Greek by the term an ample honorarium. The ESV translated the Greek more literally with the term double honour. To clarify the point, consider that the same word translated honour in our text is employed when speaking of widows in 1 Timothy 5:3. Again, the HCSB plainly points to financial considerations for widows when it translates the verse, Support widows who are genuinely widows.[12]

Why support the elders? First, because God commands it. Second, because they labour on our behalf. Again, their ministry is conducted as a labour of love and we are the beneficiaries. William Barclay has well written concerning Paul’s teaching. “Christianity has never had anything to do with the sentimental ethic which clamours for equal shares for all. A man’s reward must always be proportioned to a man’s toil… The elder whose service consisted only in words and discussion and argument is not in question here. He whom the Church really honoured was the man who worked to edify and build it up by his preaching of the truth.”[13]

Listen to this admonition. I did not write it. One wiser than I drafted it. “This permanent fact remains, that this would be a happier world and the Church, too, would be happier, if people would realise that it is nothing less than sin to spread stories of whose truth they are not sure. Irresponsible, slanderous and malicious talk does infinite damage and causes infinite heartbreak, and such talk will not go unpunished by God.”[14]

I recommend that you act with generosity toward the elders. Martin Luther King, Jr., in a sermon entitled “Unfulfilled Dreams,” stated, “Some weeks ago somebody was saying something to me about a person that I have great, magnificent respect for. And they were trying to say something that didn’t sound too good about his character, something he was doing. And I said, ‘Number one, I don’t believe it. But number two, even if he is, he’s a good man because his heart is right.’ And in the final analysis, God isn’t going to judge him by that little separate mistake that he’s making, because the bent of his life is right.”[15] That is an appropriate response.

What sins would qualify for such public rebuke? Clearly, false teaching demands accountability. Hymenaeus, Alexander [1 Timothy 1:20] and Philetus [2 Timothy 2:17] were so charged. Promoting strife and dissention, probably through such doctrinal error, would serve as grounds for public rebuke [cf. Titus 3:10, 11]. An unbiblical ethic or poor moral standards would assuredly make an elder liable to censure. There are sins which disqualify from church membership, such as refusal to repent of sin as has been reviewed by Jesus in Matthew 18:15-20.

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[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version Ó 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

[2] Holman Christian Standard Bible (Holman Bible Publishers, Nashville, TN 2000) Used by permission

[3] see I. Howard Marshall, The International Critical Commentary: The Pastoral Epistles (T&T Clark, Edinburgh, Scotland 1999) 612

[4] cf. Robert G. Gromacki, Stand True to the Charge: An Exposition of I Timothy (Regular Baptist Press, Schaumburg, IL 1982) 143

[5] HCSB

[6] William Barclay, The Daily Study Bible: The Letters to Timothy, Titus, and Philemon (Revised Edition), (Westminster Press, Philadelphia, PA 1975) 116

[7] Barclay, op. cit., 117

[8] Martin Luther King, Jr., “Unfulfilled Dreams,” in A Knock at Midnight: The Sermons of Martin Luther King, Jr. (http://www.stanford.edu/group/King/publications/ )

[9] Holman Christian Standard Bible (Holman Bible Publishers, Nashville, TN 2000) Used by permission

[10] see I. Howard Marshall, The International Critical Commentary: The Pastoral Epistles (T&T Clark, Edinburgh, Scotland 1999) 612

[11] cf. Robert G. Gromacki, Stand True to the Charge: An Exposition of I Timothy (Regular Baptist Press, Schaumburg, IL 1982) 143

[12] HCSB

[13] William Barclay, The Daily Study Bible: The Letters to Timothy, Titus, and Philemon (Revised Edition), (Westminster Press, Philadelphia, PA 1975) 116

[14] Barclay, op. cit., 117

[15] Martin Luther King, Jr., “Unfulfilled Dreams,” in A Knock at Midnight: The Sermons of Martin Luther King, Jr. (http://www.stanford.edu/group/King/publications/ )