The first thing to be observed in these words is the person of whom the apostle speaks: 'The elders that rule well'.

The second thing to be noticed, is the manner in which they execute their office: They 'rule well'.

And the third thing is the reward: Let them be counted 'worthy of double honour'.

First of all, the persons of whom the apostle speaks. 'The elders that rule well.' Now, it is quite obvious to every reflecting mind that there are two classes of elders spoken of here -the elders that rule well, and the elders who labour in word and doctrine. There are some who labour in the word and doctrine. These elders we now call pastors, but we know that in the time of the apostles they were called elders. Peter says, 'The elders which are among you I exhort, who am also an elder' (1 Peter 5:1). It is quite plain that God has set apart a class of men to be elders or ministers, and they know little of the work of a minister who thinks that they should not give themselves wholly to it. But it is quite plain that there is another class of elders here spoken of, the elders who rule well. It is quite plain that God has set apart a class of men not to labour in word and doctrine, but to rule the house of God. We saw lately that when Christ stood before Pilate, he said, 'My kingdom is not of this world; if my kingdom were of this world then would my servants fight for me' (John 18:36). Now, brethren, the ruling elder is exactly the magistrate to rule the house of God. He is not to labour in the word and doctrine, but to administer the laws of Christ's house.

The second thing to be noticed in these words is the manner in which they do the work. 'They rule well.' Patti knew quite well that there would be many who would be lazy elders, therefore Paul says they that rule well are worthy of double honour. The word in the original means, 'double reward'.

The third thing to be considered in these words is the reward. 'Let the elders that rule well be counted worthy of double honour.' You may compare this verse with the one that follows. 'For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, the labourer is worthy of his reward.' From this verse many have concluded, and I think rightly, that a temporal reward was part of this double honour. The ruling elder it is supposed received a support. And our Scottish Reformers set out first of all with this practice. But there is far more meant in this double honour; it means that you should esteem them very highly for their work's sake.

(1) Upon this passage I would put the following proposition: There ought to be ruling elders in every church of Christ. It is plain that in every church of Christ we ought not only to preach according to the Word of God, but also rule according to the Word of God.

And here, first of all, I desire you to notice, that so far as I can see, every church ought to have a plurality of elders. See Acts 14:23: 'And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord.' You will notice that in the previous part of this chapter Paul and Barnabas had been preaching the gospel at Lystra and Iconium, and Antioch and there were a considerable number that believed on Jesus, so when they returned to them they ordained elders in every city. See also Titus 1:5; 'For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.' You will observe that Paul left Titus in the island of Crete for the purpose of ordaining elders in every city. Not one but many. Just as the 14th of Acts shows that there ought to be a plurality of elders in every church, so this shows that there ought to be a plurality in every city. See again, James 5:14: 'Is any sick among you? let him call for the elders of the church.' Here you will notice that the sick member is not to call for one elder, but many; proving that there is a plurality. Now, brethren, it is quite plain that it cannot mean that they were all labourers in the word and doctrine. The churches were so small that they did not seem more than one, it therefore follows that there ought to be elders to rule in every church.

I think this is proved from the distinction that is made between the pastor and the ruling elder. See Romans 12:4-8:

For as we have many members in one body, and all members have not the same office; so we being many are one body in Christ, and every one members one of another. Having then gifts, differing according to the grace that is given to us; whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness.

Now it seems quite obvious that the three outstanding officers of the Church are here spoken of: first, he that ministereth, or teacheth; second, he that giveth; and third, he that ruleth. It is quite obvious that these are not offices all in one person, for the apostle takes his illustration from the body which hath many members, and all these members have not the same office.

Now ye are the body of Christ, and members in particular. And God hath set some in the Church; first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then gifts of healing, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret?

Now, this passage shows this same thing. If you lay aside apostles, miracles, and gifts of healing, which appear to have ceased, then there remains the three outstanding helps that are in the Church: first, teachers, secondly, helps; and lastly, governments. And you may observe that God has put them in; and we may therefore well say, What God hath joined together, let no man put asunder. And the third passage I would quote, is the words of the text: 'Let the elders that rule well be counted worthy of double honour, especially they who labour in word and doctrine.'

Now, brethren, from these three passages it seems to be the design of the Spirit that one member of the body should preach, another rule, and a third distribute to the necessity of the saints.

I would prove the same thing from the absolute necessity of the ease. If Christ's Church is to be taught well, then there ought to be pastors and teachers. If Christ's Church is to be ruled well, then there ought to be men set apart for this purpose. I remember well when I first entered upon the ministry among you. I had very inadequate views of the duty of ruling well the house of God. I thought that my great and almost only work was to pray and preach. I saw your souls to be so precious, and the time so short, that I devoted all my time, and care, and strength, to labour in word and doctrine. When eases of discipline were brought before me and the elders, I regarded them with something like abhorrence. It was a duty I shrank from: and I may truly say it nearly drove me from the work of the ministry among you altogether. But it pleases God, who teaches his servants in another way than man teaches, to bless some of the cases of discipline to the manifest and undeniable conversion of the souls of those under our care; and from that hour a new light broke in upon my mind, and I saw that if preaching be an ordinance of Christ, so is church discipline.

I now feel very persuaded, that both are of God – that two keys are committed to us by Christ; the one the key of doctrine, by means of which we unlock the treasures of the Bible; and the other, the key of discipline, by which we open or shut the way to the sealing ordinances of the faith. Both are Christ's gift, and neither are to be resigned without sin. And I am deeply persuaded that that Church will flourish best, that is ruled best.

Now, brethren, if the Church is to be ruled well, and if there was nothing in the Bible about it, I think that our Head would smile on such a thing as the appointment of elders for this work. I feel, brethren, that a minister alone is incapable of ruling the house of God well. It cannot be; if a minister is to thrive in his own soul, and be successful in his work, he must be the half of his time on his knees. And the great fault I find with this generation is that they cry that ministers should be more in public; they think that it is an easy thing to interpret the Word of God, and to preach. But a minister's duty is not so much public as private; and therefore, if Christ's house is to be ruled well, there must not only be pastors, but there must be ruling elders.

(2) The duty of the ruling elders. But as I intend to show this in my address to them, I pass over it at present, and come to the third point.

(3) What are the qualifications laid down in the Word of God for an elder that would rule well?

And the first qualification is grace. Brethren, if it be a qualification in a church member that he should have grace, then much more ought it to be a qualification in one who roles the Church of God. Brethren, think for a moment. How is it possible for an elder to admit any to the Lord's table, when he is but a Judas himself? How is it possible for him to excommunicate any, when he ought to be excommunicated himself? How is it possible for an elder to pray over the sick, when he ought to be taught himself to pray? Who would set a man to be a magistrate, who is a rebel against the queen? So, brethren, a graceless elder is a curse instead of a blessing.

A second qualification is wisdom. You remember it is written in Acts 6:3 concerning the deacons, that they were to be 'men of honest report, full of the Holy Ghost and wisdom'.

And, brethren, if this is a qualification required in a deacon, much more then in an elder. All Christians are not wise. You would not say that every one is fitted to be a civil magistrate; so it is tree that every Christian is not fitted to be an elder. There are often questions brought before elders that are most difficult to solve, and which all are not fitted for.

A third qualification is that he be of good report. See 1 Timothy 3:7: 'He must have a good report of them that are without.' He must have a good report not only of those that are within, but also of those that are without. You must know, brethren, that an elder must mix with the world more than a pastor. Therefore it is necessary that the world see that they are men of honesty, and that their conversation is grave and serious. Brethren, there is nothing more important than this- that they should not only be esteemed by the Church, but also by the world.

Another qualification is they should be public spirited men. You know this is the qualification that is looked for in civil rulers. Now if this be tree of the civil magistrate, much more so with an elder. The Master of the house did not please himself, and should not the servant imitate the Master? It is complained of by Paul, that all seek their own, and not the things of Jesus Christ.

And last of all, another qualification is that he should be a prayerful man. My dear brethren, the office of the eldership is a hard work. It is an uphill work; and, therefore, if there is a man in all the world that needs prayer, it is an elder. We are the servants of a good and mighty Master, and as long as we keep near to him he will give us strength. And he ought to be one who prays in his family as well as in secret. You may not know that an elder who does not keep worship in his family may be suspended from his office. I would take leave to read to you the Act of Assembly, 1722, on this head:

The General Assembly do earnestly beseech, exhort, and require elders and deacons to be faithful in the discharge of their respective offices, tender and circumspect in their walk, and punctual in their attending upon ordinances, and strict in their observances of the Lord's day, and in regularly keeping up the worship of God in their families. And the General Assembly appoints the judicators of the church to take good heed that none be admitted to, or continue in these offices, but such as are found qualified, and do behave themselves as above required.

And he should be a social man in the prayer meeting. Every district should have its prayer meeting. Oh what a lovely scene would this place present, if every little district had its prayer meeting! Every elder should fan the flame that shall yet bum over Scotland.

(4) I come now, lastly, to the reward of the ruling elder.

Good success is the chiefest reward of minister or elder. I would say with good old Philip Henry, 'I would rather see one soul saved than have thousands of gold and silver.' I have shown you, brethren, that the work of discipline has been blessed already; and if it is more exercised it will do good in time to come.

Another reward is, the esteem of all good men. It is tree that the world will hate the elder most who is likest his Master; but all good men will pray for him. For my part, I would rather have the esteem of a little child of God than the esteem of princes.

Last of all, there is a good reward in heaven. When the good Shepherd shall appear, he will receive a crown of life that fadeth not away. It is not only the pastor, but the elder, that will receive a crown of life. You will be a crown of joy and rejoicing in that day. Amen.

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