The Biblical Approach to Honor, Rebuke, and Church Discipline - 1st Timothy 5

But in being careful even when he has to rebuke them to show an honor with how he is restrained toward them

Now we find look here. It says do not rebuke an older man, but when you get to the end of the chapter right it talks about chapter 5 looking at verse 20

Those who are sinning he's talking about elders rebuke in the presence of all the rest also may fear

So elders who are holding office or in a higher station than just men who are older, so there is a time to rebuke

This is the general rule Okay, and and sometimes we kind of treat general rules like they don't ever apply now general rules apply all the time with exceptions the exceptions are things that we have to deal with and The exceptions are not the general rule general rules are rules that are applied most of the time

And so when you deal with that you you have to not treat a general rule like it is something that doesn't apply and and so Do not rebuke an older man, but exhort him as a father

Think about the infrequency with which you would think it's appropriate to rebuke your own father

That is the type of infrequency with which you should rebuke an older man

So that's true, not just of people in general that's true of presbyters, that's true of moderators of sessions that's true of moderators of presbyteries who are evangelists

That's what Paul was saying to Timothy Does that give you a sense of the level of respect that we ought to give to age?

Do not rebuke an older man But exhort him as a father Exhortation is as opposed to one of the ways you can honor and by the way

We should all take note of this for how to communicate when there's a duty to honor in general Okay, if you got to if you got to talk to a person who's of higher station

You got to talk to your patriarch. You got to talk to a church officer You got to talk to a boss at work. You got to deal with any of that as opposed to things that you might rebuke an equal for or rebuke a subordinate for When you're approaching a person you owe honor to you displace rebukes with exhortations there are times when you still have to give a rebuke a harsh rebuke even but you

Tone down these things the the soft word and patience are how rulers are one

And that's true also for older men Because older men will have been heads of house for a long time in many cases

Perhaps have at other charges of responsibility. And so the recognition that age is to be honored and The toning down so something you might rebuke instead you exhort to a positive duty

So rebuke being replaced with exhortation remember what's exhortation rebuke is saying don't do that Stop it and that the word here could also be translated as chastening

So it's really harsh rebuke or or physical chastisement. So so as opposed to harsh rebuke instead

It doesn't say just give a normal rebuke. It says Exhort and so you're going from don't do that to here's a duty to perform

You ought to sir do this So do not rebuke an older man, but exhort him as a father

Matthew Poole's commentary here on these I thought was was excellent and concise

So I included him word for word here for you on page one The older men party says rebuke not an elder

It appears by the next verse that the Apostle by elder here understands not a church officer, but an ancient man an old man the word translated rebuke is

Translated too softly It should be rebuke not too roughly as appears by the opposite phrase and indeed the word properly signifies to beat or lash

Rebuke him not but with a decent respect to his age But in treat him as a father

So that your reproofs may look more like counsels and exhortations and rebukes now

We get to younger men and it says here to exhort them as brothers

Now obviously there are times to rebuke younger men But the idea here is that the general disposition of a person in authority

Ought not to be a like going around and scolding at young men, but instead to condescend

Right like Deacon Schaefer was talking about condescending The idea as Americans we don't like it when people condescend to us

Well, there are people in authority and they are higher than you And so if they come down to your position, are they descending?

and if they do it with you to come alongside you is that condescending and So is condescending always bad being condescending?

I'm just constantly condescending. Just kidding Sorry, that's some people might have that impression of the way

I talk to you I don't mean to come off as constantly condescending, but that idea if you're in a position of authority you

Intentionally try to raise people up. You're honoring people

When you're in a position of authority and you interact with people as equals Calling them brother for example as a way of emphasizing equality.

And so when people of station Call somebody who's under their authority a brother

That is an act of honor in American culture.

We are accustomed to statements of equality constantly. So we just call everybody by their first name and It's assumed that everybody should interact as equals one of the few holdouts in our culture is the referring to parents as mom or dad

By children and in some families you you find people just referring to each other by first name

Without title or recognition of honor to parents The use of titles the use of language is important and the idea of calling somebody a brother when they are below your station think about how much

Timothy as an evangelist as a Moderator of a presbytery of a session of and an elder

Right. He is a guy who? had to deal with young men and in dealing with them as brothers and exhorting them as brothers and generally treating them as Equals, do you see how honoring that is to those young men?

So we have older men and younger men Younger men raise them up by Honoring them as equals older men honor them treating them with a gentleness and care based upon the age of the man and as opposed to a harsh rebuke

Exhort so that's a couple of levels of reduction of the

Sharpness you might expect right harsh rebuke rebuke Exhortation this is kind of pulling it down.

There's this significant reduction in the harshness as a way of honoring Age Matthew Poole says of the younger men and the younger men as brethren

Prudence also must be used as to the younger men Ministers in rebuking them should remember that they are brethren and treat them accordingly not to imperiously

Right there is a real equality in Christ That we have as brothers and fellow heirs that's used often for people with authority

Husbands, for example are encouraged to remember that their wives are co -heirs Magistrates are called to remember to not degrade the dignity of people that are under their authority

When it is necessary, for example to you the use the rod for chastisement Magistrate is limited to 40 lashes

In order to not degrade the person below them in such a way as to disregard their humanity a limit given by God older women there to be exhorted as mothers

Let elder women the elder women as mothers the same prudence also is to be used to matrons and aged women

Okay, so the idea of talking to an older woman that there is The general rule is things that are worthy of rebukes you replace with exhortations and With younger women to exhort them as sisters and being very careful to maintain all purity now in maintaining all purity that includes a greater distancing

From young women than you would with other people the avoidance of the appearance of impropriety

The younger women is sisters yay and to younger women to Considering our relation and equality in Christ Right sisters are of an equal station to their brothers

Considering our relation and equality in Christ with all purity only as to them considering their sex a

Further gravity and prudence is to be used that we give no occasion to lust or unclean motions.

So that Distinction of sex and age It's something that's important to maintain in the church.

We must not give in to the spirit of the age that Asserts that sex is unimportant we must not give in to the spirit of the age that says to Disregard those that are older as opposed to honoring them.

And so we must regard male and female and we must regard youth and age

So when we think about go to page two These things we think these are principles for evaluation of honor

And we have age that we've thought about on the first page and there's gifting which has been dealt with in terms of sex male or female and then there are things like abilities skills virtues

Graces the types of gifting that somebody might have being a prophetic priestly kingly these things to look for you look for gifting and other people you seek to honor the gifting and other people and in engaging with people thinking about their gifting looking for ways to honor that and the gifting of male or female is honored by acts that are meant to help to maintain the appearance of propriety as well as the actuality of propriety

Age we are told that when the gray -haired entered. What are we supposed to do? Everybody supposed to stand that applies to People of rank in the covenant institutions

There's an order here. We first recognize age Gifting comes on after and if there's an aged person who's less skilled and a skilled person who's less aged

Which one stands for the other the young one who's skilled stands for the old one who's unskilled

When we deal rank though Rank is something that supersedes age and gifting

But even with rank there are duties to care for and honor People based upon their age and sex and their gifting

The ways they do that is not by giving up their stations, but by treating people in the appropriate ways

From their position of authority. So I think about rank in the covenant institutions

I've got a list here for you of categories of rank that are real helpful for you to think of in the household

The man and woman of the house remember we think about them as husband master father or wife mistress mother these are positions of authority and there are heirs in the house

The firstborn son being a double portion heir other sons and daughters and the righteous man leaves an inheritance not just to his sons but also to his daughters historically that has sometimes taken the form of a dowry and Then a holding of a inheritance in the house as a protection for her with a bride price

So the father held the bride price as a way of having an inheritance for her because he already gave the inheritance

To her as a dowry to go out to her new house to help to advance things So there's a earlier inheritance and a later inheritance built in that way now in the house

We have heirs and remember children have a duty like servants to obey their parents and to do work

Until they are until the time set by the father children are servants

They asked to be subject and do work We have suit we have servants there are stewards or managers that can be appointed.

There's bond servants That's a covenant servant a slave. You can have a bond servant based upon Debt not being paid unjust war

Participants who are enslaved you have criminals who are having to serve in order to pay back a criminal restitution

And you can have voluntary covenanted servants Bond slaves are any of those

And there are wage servants so bond servants are any of those and there are wage servants These are all various places there and when we think about the master and the mistress both govern the heirs and the servants

So these are things to be recognized which means you can have men in the household

Underneath the authority of a woman as the mistress of the home now in the church

The ranks that we have to deal with We have officers

We have elders and deacons in there and with off with elders you have the graded courts

Right Timothy is a member of at least the court of the 150 because it's a presbytery in Ephesus and Ephesus the presbytery

Was pretty large I mean so you may well have him being in a second Regional presbytery one that's you know a synod as opposed to just a regional presbytery

Depending on how many elders they had and how many heads of house you can look at the numbers When you read about an axe and there's very large population of Christians there

So, I don't know how large their presbytery gets but we have

You Timothy and he's a member of the graded courts going out past the smaller one And he's a moderator which the

Old Testament you frequently see referred to as princes Moderators referred to as princes just the the word prince is just a word for you know

The first you know, the idea of the first amongst equals is the idea of a moderator governs their

Sessions and a clerk or you find this referred to as a scribe So these are different places of honor the elder with those different roles of an elder deacons

You can officers can deputize authority to execute a task to a person that can be assigned as a

Church can assign somebody to be a messenger or to carry money or to to execute a particular task

So there's deputized authority. They can go beyond just You know for the performance of some task

And there are voting members communicate members and baptized members these are ways that authority and honor get dealt with and you have also the idea of the reception of Diaconal assistants and so we'll get to that when we go to the

The widows and how they're honored later on in the state You have officers that are officers for the legislature the executive branch or judicial branch and those those

Divisions of branches come from the Bible. We're told in Isaiah that God is the lawgiver

That God is the king that God is the judge Classic texts for Presbyterians Asserting a limited and divided power government.

There are people who have authority because they've been deputized or enlisted Which is a indirect that they don't hold an office of themselves

But have a office that is dependent upon an office of another There are citizens

And citizens have certain certain birthrights that pass down across Generations, they are the covenanted members of a nation and there are subjects people that are not possessing of rights beyond due process and Having certain liberties protected but they don't have governing authority and they don't have the ability to wield the sword as a part of the military or for Deputization or to enter into public office or to vote women citizens pass along the rights of citizenship to their sons and daughters

But these are the principles you find so these are all over this is a lot of stuff that you could find in different places of the Bible and we need to understand the nature of hierarchical structures in the covenant institutions as they're laid out in the

Bible so that we can see them and Honor them and the household is the principal place where we deal with it

The church is the place we're going to deal with it the next most and the state is generally more distant from us and so we don't interact with that as much but it's important that we have the structures of thought in our mind and That we honor legitimate office holders appropriately and deal with the authority of the state appropriately

So these things we think about rank rank in those institutions and there's the duty of honor based upon age and gifting and rank

These are things we need to think about as how we interpret how to deal with people when you interact with people.

It's important To think about their age their sex and their rank

And that seems very Contra American culture, but it's also very counter to the culture that the church is generally encouraged in America because thinking about Status is something that you've probably been told is sin well, it's your duty to think about the age the sex and the rank of people you interact with All right page three

Here we talk about the true widow

And principles of help for the worthy poor So the idea of the worthy poor is another thing that feels weird to people you go worthy poor

But who is worthy? Well, Paul gives us a very specific list of who is worthy And so this idea that there's a duty to deal with poor people based upon whether they are worthy poor or unworthy poor

Is something that is important for us to give charity in a way that honors the

Lord As opposed to a way that dishonors the Lord indiscriminate charity Dishonors the

Lord Jesus Christ. We have duties of discrimination In charity, we're always to give in the name of Christ, which means that we do it giving credit to Christ we also do it seeking to evangelize and disciple and we need to think about the appropriate subjects to give charity to Appropriate objects to give charity to so chapter 5 verse 3

Honor widows who are really widows This kind of reminds you like not all

Israel is of Israel. I guess not all widows are widows This idea that there are people who are really widows

Okay, so you honor them? How do you honor them? Honor here is used to refer specifically to giving money

Yes, you honor them by giving them Relief You honor them by giving them opportunity for service and you honor them by giving them

Employment that's worthy for the filling of their time. So these true widows are to be honored

So then we get a bunch of here's here's some screens for you of who to not give this honor to But if any widow has children or grandchildren

Let them first learn to show piety at home and To repay their parents.

Okay, so you start to look for Does this widow have a clan that she's a part of?

The children and grandchildren being the most obvious person is to look to there are

Principles from the Old Testament we could look to about the kinsmen Redeemer and the inheritance lines that go

How do we find the next of kin? The first one is the child then the grandchild, right?

She's lost her husband So who's her next of kin her children then her grandchildren if she doesn't have children or grandchildren

You would look at the inheritance lines and the kinsmen Redeemer Principles that you can find in the

Old Testament Another helpful place for getting a sense of who those people are would be the laws of consanguinity and affinity

These are the closer relatives. These are the associates by clan so this is outside of the particular individual household and it's

Connected households that still have covenanted duties to each other We read about clans in the

Old Testament and we kind of feel like it's an Old Testament thing whenever you talk about Clans or tribes or whatever, but the clan duties that existed in the

Old Testament continue to exist across households in the

New Testament these moral duties If any widow has children or grandchildren let them first learn to show piety at home and to repay their parents

Showing piety at home is showing piety in the household So let as opposed to having the widow receive help from the church

Instead The household needs to function properly and do its duty show its piety out of the household to repay parents

For this is acceptable before God so this is an argument that We should honor widows that are really widows don't let that over expand make sure to go through the ordery or priority of obligations and To do that to properly screen based upon order of priority of obligation is

Acceptable as service before God in other words. It's a good work to refuse to give assistance in order to Demand that others give the assistance they owe saying no and Saying you should do your job is

An act that is acceptable before God now she who is really a widow and left alone

Trusts in God and continues in supplications and prayers night and day but she who lives in pleasure is dead while she lives and these things

Command that they may be blameless Okay, so that verse 7 who is this command going to is this thing

Kim is this command going to the kinds of widows? Is it going to those who are children and grandchildren?

My understanding is that The People who are being commanded here

Now you can you can look at the plural that they may be blameless And you could apply that back to the children and grandchildren

But Regardless of how you read that whether that's applied to the children or grandchildren or whether it's applied to the widow

The widow here who is a true widow And who's left alone?

Has certain qualifications that start to be listed here. She must Trust in God in other words.

She must be a believer for the church to take a widow onto the roll She must be a believer.

She must trust in God. She must also Continue in supplications and prayers night and day does so you could read that and say well

She needs to be praying all the time or she's just described or characterized by praying all the time

Now the point here is that she participates in the set times of worship

The qualified widow participates in the set times of worship, but somebody who instead

Lives in pleasure is Dead while she lives so being enslaved to pleasure drunkenness or pleasure -seeking avoiding of duties

This is not somebody to be supported. They're not they don't believe there's no reason to look upon her as someone who trusts in God So in other words if you're going to give help to a widow in your home

If you're going to give ongoing assistance to anybody who's dependent upon you you have the right to impose upon them the duties

That you would expect them to submit to to submit to the Christian rule of your home

That's if they're dependents now the expectation of the set times of worship you would include in that expecting them to participate in your family worship and expecting them to come with you to church, but she who lives in pleasure is dead while she lives and These things command that they may be blameless

That the Widow would be blameless or that the children and grandchildren will be blameless.

They have conditions in either case We're talking about the children examining the widow or we're talking about the qualifications of the widow

Whatever the they is referring to we're talking about how to determine true widows So these things should be commanded that way the widow and the children who give support can be blameless

The blamelessness is a requirement for ongoing Support if you have unresolved conflict that you won't deal with That would be something that you go, okay

Well, if you're not willing to deal the conflict, I'm not willing to continue to subsidize you verse 8, but if anyone does not provide for his own and Especially for those of his household especially there is the same word that earlier was used for especially when it says that Christ is the

Savior of all men, especially of those who believe it's namely So Christ is the

Savior of all men. Namely those who believe that's the same here if anyone does not provide for his own Namely those of his household.

He has denied the faith and is worse than an unbeliever Now the not denying not providing for your household the reason that still applies to these people these women that might come for help is because Certain people have claims to enter into your household

And to receive support from you Those people who have a claim to enter into your household and to receive support from you are known by the kinsmen

Redeemer inheritance affinity consanguinity rules And we look at the idea of rules of charity for those who are proper recipients of charity throughout the

Bible and they help us to Understand when we have a duty to give help to a person So if you won't provide for somebody that your household is a covenantal responsibility for you've denied the faith by your actions and You're worse than an unbeliever.

In other words, what what Paul is telling Timothy here is if People aren't willing to do their job and providing for their household.

They need to be excommunicated so verse 9

Do not let a widow under 60 years old be taken into the number And not unless she has and then it lists out a number of moral qualifications so this number is the number of people who are added to an ongoing list to receive ongoing support a list for ongoing support

There are one time you know one -off assistances. There are limited time supports where you help people with a thing

And your long -term solution is to is to remove them from that For somebody who has an ongoing status where you're going they're supposed to continue to get the daily distribution unless Something is brought to the attention of The church to deal with discipline to get on that list.

You must be a person who is 60 years old Which is used as a way of talking about people who have physical disability

And this idea that you reach a point where you're not able to deal with work

That is physical in a way where you could earn your own living

So the 60 years old relates to that it also relates to the ability to have children which will we'll see going down So do not let a widow under 60 years old be taken into the number

And not unless she has been the wife of one man so officers are required to be one woman men and Women who are qualified to receive the ongoing care of the church are supposed to be women who are one man women well reported for good works and Then there's a listing here of Kind of good works that women are supposed to focus on if she has brought up children if she's lodged

Strangers if she's washed the Saints feet if she's relieved the afflicted if she has diligently followed every good work

And so this this list of stuff here caring for loving children is a

Important thing the fidelity to the husband and the care for the children Are an emphasis here on a woman who's qualified to receive help hospitality using her domain as mistress of the house to bless others

Service to the Saints a washing of feet not an arrogant proud refusal to serve but instead of willingness to perform service at a low level relief of the afflicted

She used her resources and care to care for others when they needed relief She's seeking relief now, and she gave relief when it was within her power in the past These are the kinds of work.

She needs to be reported as having done These are the focal points of women women if you want to understand how you're supposed to be a great mistress of the home

This right here lists out a very short set of things that you should focus on focus on being a faithful Help me to your husband focus on rearing children properly focus on hospitality focus on humble service

Focus on relieving the afflicted These are ministries of the home

That are important for you to be able to demonstrate in the event that you needed ongoing support from the church financially

You would want to have these things be attested about you If she has diligently followed every good work in other words

She's carefully seeking to not just avoid the sin right the law of God's not just a list of don'ts

The law of God tells you what to focus your time on She carefully seeking not just to avoid sin

But to redeem the time with good works that are useful to the Saints and that glorify God The Proverbs 31 woman is an example of what that looks like This is what is necessary for a woman to receive ongoing relief from distress

Ongoing honor for being in service to the church ongoing employment to fill her time This Station the the congregationalist

Puritans in New England in the Cambridge platform Talked about this as an office they even used the title of deaconess to refer to it if by deaconess people mean widows who are ongoing receipts in an ongoing receipts of Support, but they don't have any authority to govern.

I don't have a problem. I don't think that's what that is I don't think that the deaconess When we talk about Phoebe, I don't think that's what that's referring to I think what's being referred to there is simply that she served well

Okay but if the Congregationalist in New England referred in that way They weren't talking about any governing authority over capital or any role to be in charge of the administration of things

But they used that title sometimes to refer to that. So This sometimes you will read old

Saints including some of the debates in the Westminster Assembly Talking about the use of the term deaconess to refer to a true widow

So when people who are liberals try to quote to you old things That say look the ancient church or the or the you know reformers or whatever believed in deaconesses

What they're trying to do is to rip out of context the discussion about the true widow and turn that into a ruling office

So beware of that trick first four or sorry page four

But refuse younger widows here are people that are not supposed to be on the ongoing

Dole this would be things that you would apply as principles as well as for Men who need support so you might give a younger widow or a man support for a limited period of time but they're not to go on to the

Dole they're not to go on to the role of those who are ongoing recipients of support without end

But refuse the younger widows

But when they have begun to grow wanton and that grow wanton The the Greek there is really when they have begun to have strong urges for physical desires in this translation of against Christ Right for when they have begun to grow wanton against Christ in other words

They've got a station if they're if they're put on the role of widows Where they are listed out as those who are receive ongoing support

They're expected the people who are receiving ongoing support are expected to work as they are able and they have an honorable position of serving

With support from the church and they're able to receive direction to do work from the officers of the church

And so if you have a younger widow on this role She is going to be strongly tempted by physical desire to have a husband and to have children and the desire to marry

Leads to verse 12 having condemnation because they've cast off their first faith now

How is that this gets translated by? Anglicans federal visionists and Roman Catholics and Eastern Orthodox to mean this.

Okay. Here's his other read this Having condemnation because they've cast off their first promise or their first obligation of faithfulness

It's just the word faith But when they translate it as having having been like a a solemn vow or promise they interpret this to be referring to sort of nunnery vows and Interpreting this as nunnery vows

They make it into a promise to never marry promises of perpetual singleness

Now, I think that's a preposterous Isagetical imposition on the text.

Let me show you why Okay, so but refuse the younger widows for when they have begun to grow wanton against Christ They desire to marry having condemnation because they've cast off their first faith and then it lists out a bunch of other negative effects and It talks about what they should do instead which by the way is to get married

So it seems to be an anti nunnery text if ever there were one How did this get twisted into a pro nunnery text and then you get to?

verse 15 for some have already turned aside after Satan The throwing off of their first faith is not a throwing off of a first promise to perpetual singleness

It's a throwing off of the faith and They've instead pursued after Satan.

How is that? Well, especially in the early church as a minority of the population the desire to get married you'd be tempted to go marry a relatively competent pagan man and So in the desire to get married being unhappy with the station of providing public service receiving remuneration for that There's this temptation to go get married and to throw off your profession

And to instead go submit to a pagan man So now let's walk through the rest of it

So this is this is not a text that proves that the woman on the dole takes vows of perpetual singleness

This is not a nunnery text verse 11

We refuse the younger widows for when they have begun to grow wanton against Christ they desire to marry having

Condemnation because they have cast off their first faith So going into immoral or wrong marriage is going and being tempted to marry unbelieving men verse 13 and Besides they learn to be idle

Okay, so if you pay a woman who is young to do this work of the church There's going to be a few problems

One of the problems is if you're trying to deal with her in all purity as a sister Do you think that the church officers should be palling around by themselves with young women?

If you see that you need to call it out immediately is inappropriate and wrong and scandalous

So they're going to be left to their own devices or only be able to be interacted with when you've got

Multiple officers or an officer and their wife or something like that. So it requires significant

Significant management manpower to deal with having idle young women around in the church

So they learn to be idle

They wander about from house to house So they're going into places that aren't their jurisdiction

Without legitimate callings to do so not only idle but also Gossips are going around from house to house and they start to tell people about the other people's houses and busybodies

They start to engage themselves into the business of those houses where they have no authority Saying things which they ought not

And so that disrupts the chain of command there disrupts those this is the effect of having women's ministers

Okay, if you have women that are ordained in the church, here's the effect This is where that happens.

You employ women young women to go around the church and do stuff. The effect is They learn to be idle wandering about from house to house not only idle but also gossips and busybodies saying things which they ought not

Therefore I desire the younger women widows marry bear children

Manage the house give no opportunity to the adversary to speak reproachfully. So women this is the general calling that women should pursue

Seek to be married To bear children To manage the house and to give no opportunity to the adversary to speak reproachfully

Now that managing the house We need to remember that women who are the ministers of the home have authority to manage the affairs of the home

It gives them as opposed to an officious busybodies interfering in other homes. They're managing their own home

It's necessary that the husband give enough authority to the wife that she can actually manage the home

So she's supposed to rule the house. She's supposed to do good work in the house She's supposed to focus on the well -being of the house

She is called to be loyal and focused in on The house that she's to manage she comes on as the second -in -command of the house.

So younger women are to marry Younger widows are to marry to bear children

To manage the house and to give no opportunity to the adversary to speak reproachfully These is these are the things they're supposed to focus on This is the domain that women are supposed to focus on when they are able -bodied and able to have children verse 15

For some have already turned aside after Satan, right? There's a there's a danger that the adversary

Can speak reproachfully of us and whenever the adversary steals young women out of the church

He then reproaches the church especially if there's some woman who was given a station where she was being paid and supposed to be doing work for the church and Instead out of a desire to get married goes and marries a pagan man or goes and leaves.

It lives a dissolute life and Then the adversary is able to reproach her and reproach the church

There's a change of loyalty from Christ to Satan there At least in the outward profession verse 16

If any believing man or woman has widows let them relieve them and do not let the church be burdened that it may

Relieve those who are really widows. So if you've got a young widow or if you've got a widow who is

An older widow, but it still has children grandchildren people within the appropriate clan connections

Those widows should go to those households they should find a utility there They should be in service there and the young ones the patriarchs there need to be figuring out how to help to find them suitable

Marriage prospects, so these are the same. This is essentially treating these widows like daughters

You go into a house that you're getting care from and now there's the duty of the patriarch there to deal with these younger widows like daughters and to help to See them immediately relieved see them have profitable employment and seek to get them married

Well, and if there's a woman in the home, who is the mistress of the home?

She can help to encourage connection with that hospitality of the home and and all the types of things that occur there this

Hospitality is a powerful thing to encourage the development of connections So we're taught here about the prioritization of centralized resources for those who don't have decentralized resources

The centralized resources are a safety net and the safety net should not be used first the state providing welfare and social security is

Stealing the authority of the home and selling the authority of the church and makes it so that there's no character qualifications and it subsidizes all kinds of wickedness

Page five We have the duty to honor true widows verse 17 teaches us let elders who rule well be counted worthy of double honor, so a portion is given for the survival of a

Widow and a double portion a double honor is to be given to a elder who rules well

Especially those who labor in the word and doctrine that word especially there means namely

So, how do you rule? Well by working in? Word and doctrine so elders.

What are they called to they're supposed to focus on word and doctrine verse 18 for the scripture says you shall not muzzle an ox while it treads out the grain and The laborer is worthy of his wages

Right if you're gonna let an ox eat for his work Maybe let elders eat for their work if a laborer

Is worthy of his wages. That's true of laborers who labor in word in doctrine and who govern well

The first text that you shall not muzzle an ox while it treads out the grain is from Deuteronomy 25 verse 4

Paul also cites this in 1st Corinthians 9 to make the same argument This is an example.

I don't have time to go to it. So but I would encourage you to go read chapter 19 on your own Chapter 19 on the law talks about one of the types of law is the ceremonial law

The ceremonial law has two subcategories the two subcategories of the law of the ceremonial law are those that are types and shadows that point forward to Christ and then there are ceremonies or Symbols that point to moral duties

Not muzzling the ox when he treads out the grain was not a typology pointing forward to Christ What it was was a moral symbol about the duty to allow those who eat who work to eat of the fruits of their labor

So there are moral duties that are signified in ceremonial laws and chapter 19 of the

Westminster Confession points out that division This is an example of a ceremonial law not muzzling the ox while it treads out the grain that had a moral meaning in the symbolism

Verse 19 do not receive an accusation against an elder except from two or three witnesses. That's a duty of courts in general towards all people subject to that court that Accusations are not to be received without Being from two to three witnesses that's necessary for conviction of a person, but it's also true of initiating court process

This is extremely important to avoid having church officers be constantly tied up in vexatious suits

So it requires in the conflict resolution for things before they arrive at the court for there to be at least two witnesses

That are willing to attest to the matter being in Conflict so do not receive an accusation against an elder except from two or three witnesses

So I care to guard elders, right? There's a tendency with people who are in authority To either treat them like they have nothing that can hold them to account to account or to apply to them ridiculous absurd time -wasting red tape standards

It's your job. It's our job. It's my job. It's the job of those who deal with process

To make sure that there's not a ridiculous time -wasting from absurd conflict there's also an obligation to make sure that people are held accountable and So the proper measure of how far to go in those directions is given to us in the law of God It gives us the way of avoiding going into the ditch on the right or the left

Verse 20 Those who are sinning rebuke in the presence of all that the rest also may fear

Right. So when there's a sin, that is a grievous sin or a public sin The officer needs to be rebuked in the presence of all so that other officers may also fear

Elders need to be rebuked when they've committed grievous sins or public sins so that the example is

Taught to the other officers. So there's a care here to avoid unnecessary and vexatious conflict with officers who are going to have conflict surrounding them by the very nature of the fact that their job is to deal with conflict and at the same time

To be careful to hold them accountable. So you limit waste and you also hold accountable verse 21

I Charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice

Doing nothing with partiality So these standards are to be dealt with for all elders without prejudice without partiality

Prejudice is judging the matter and not giving it process not listening You're you're you're judging and not caring about what comes before you.

No new evidence is going to sway you There's not you're not willing to consider the arguments. You just go. Yeah, this is wrong.

I don't care. That's it And partiality is doing it on the basis of people. So notice this not partiality

But we're also obligated to the old people differently based upon their station So discrimination on the basis of age sex and station is not the same thing as partiality

Partiality is a personal favoritism or a personal.

What's the opposite of favoritism disfavoritism? Disliked ism. Let's go with that verse 21

I Charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice doing nothing with partiality

There's a general obligation to show honor and to be gentle with those who are owed honor

There are times when you are obligated to rebuke in the presence of all Verse 22 do not lay hands on anyone hastily nor share in other people's sins.

Keep yourself pure so in other words, you need to be careful about who you ordain and who you assign off special missions to And you to be careful with who you maintain fellowship with and refuse to break off fellowship with You must keep yourself pure By not making calling a person holy who's not fit to be set apart and not by maintaining

Fellowship with a person calling them holy when they're not fit to be called. Holy keep yourself pure In partiality and justice and appointments

So that's about verse 23 no longer drink only water But use a little wine for your stomach's sake and your frequent infirmities so apparently

Timothy in order to avoid the appearance of drunkenness seems to have been avoiding using wine at all and here

Paul is telling him not to maintain a Rejection of lawful comforts asceticism and legalism are a bad example for officers to set and People make up standards of like well, it says to not be a drunk

But really if you drink anything at all, you're worthless and should never enter office Right. So that right there this idea that Paul has to say, you know,

Timothy you need to drink In fact in your situation with your stomach what's going on there?

If you don't drink you're failing to care for yourself Asceticism is a violation of the sixth commandment verse 24

Some men's sins are clearly evident proceeding them to judgment But those of some men follow later so in other words the appearance of things is not the reality of things and Sometimes things don't become clear until later

Sometimes they're obvious at the beginning. Sometimes they're not clear until later. So your ability to judge men

Takes time It's one of the reasons why officers should not or elders should not be novices verse 25 likewise the good works of some are clearly evident and those that are otherwise cannot be hidden so the

Good works versus bad works The Sins of people

Some are more visible than others We must be impartial, but we must trust that God will work things out in the long run

And so if we apply impartiality, sometimes we're going to make a wrong judgment still and when that's the case

You deal with it as it becomes clear later on We make judgments with the information we have at the time

You cannot read men's minds. All you can deal with are their words and their actions Impartiality requires us to deal with people based upon the appropriate honoring of age and sex and station

To look upon what people say and what they do and to treat them according to that Comments questions objections from the voting members and those with speaking privileges

Mr. Walker, very good.

So the question is these younger widows Just those who were married or would that also include orphans?

We have other passages that tell us to care for orphans and So we would apply the same principles if you had a young woman who was under a father's care and she lost the father

Then the care of that young woman you would deal with in the same sort of manner and so You know an old maid who lives her life doing good works in a patriarch's house and then is not provided for at the end

She would be judged by the same standards But obviously she wouldn't have been expected to have had children but she would be expected to care and love for Care for and love children who are appropriately in her life and to care for the young Saints As there's opportunity and so looking for things that are fruitful and helpful to do in the station

She's in so you can apply these same standards thinking about unmarried women who potentially might need support, too

And patriarchs should care for women in their clan who are orphans or widows