Elders and Deacons I. Introduction A. Jesus of Nazareth is Lord and Christ, and Lord of the church, His body 1. Matthew 28:18, Acts 2:36 2. Ephesians 1:18-23, 5:22-33 3. Jesus as the Good and Chief Shepherd: John 10:1-18, 1 Peter 5:4 B. God provided the apostles and prophets to make known His purposes in Jesus for His Kingdom, and their testimony is the foundation on which the church’s faith and practice is built (Ephesians 2:18-22) C. The New Testament betrays no knowledge of the existence of any organization, hierarchy, or deliberative body of any form which stands between the church “universal,” all the holy ones of God from Pentecost until now, and the “local” church, the manifestation of the church “universal” in a given place and time D. Yet what of the local church? 1. Jesus remains Lord of each local church; it would seem each local congregation has an “angel,” a spiritual power appointed by God over it, with whom He interacts (cf. Revelation 2:1-3:21) 2. The Apostles and prophets still speak in the words of the New Testament, which provide the basis for faith and practice in the local church (Ephesians 2:18-22) 3. Yet God did provide, in His wisdom, the office of the eldership and the service role of the deacon for the local church (Acts 14:23, Philippians 1:1, 1 Timothy 3:1-13, Titus 1:6-9, 1 Peter 5:1-4) E. We do well to explore what God has said regarding elders and deacons 1. We must begin with terminology, since many terms are used, and in different ways 2. We then ought to consider what qualifies a man to become an elder or deacon 3. We must then explore what the work of the elder and the deacon involves, and to do so in light of what God has accomplished for us in Christ II. Terminology A. Much confusion, and a lot of different organizational structures, have stemmed from the use of terms surrounding elders and deacons in the New Testament B. Elder: presbuteros 1. “Elder,” Greek presbuteros, is the primary term in Acts 14:23, 20:17-38, 21:18, Philippians 1:1, Titus 1:5, 1 Peter 5:1-5 2. From it we get the word presbyter; the Presbyterian Church is named as such on account of it featuring elders as governing local churches 3. “Elder” refers to age, and does not always refer to an office (e.g. 1 Timothy 5:1) 4. As a term for the office, “elder” refers to a coalition of wise, respected men of some age who maintained a role of authority and counsel, representing all the people of the nation or tribe, or given authoritative functions to represent the people of a town or city (e.g. Exodus 3:16, 18, 19:7, Numbers 11:24-25, Deuteronomy 19:12, 21:1-6, 20, 22:15-18, 25:7-9, Judges 8:14-16, 11:5-11, Ruth 4:1-11, 2 Kings 23:1, etc.; not just among the Israelites, as seen in Numbers 22:4, 7) 5. Of all the terms it has the least “functional” aspects, since it just marks out the man as older; since it tends to be the primary term to describe the office in the New Testament, we tend to speak of those in the role as elders C. Overseer/Bishop: episkopos 1. “Overseer,” Greek episkopos, is the primary term in 1 Timothy 3:1-7 2. From it we get “Episcopal”; “bishop” was the old English term which derives from it; the Episcopal Church is named such because it has a hierarchy of bishops 3. As a term, overseer relates to the “administrative” functions and some of the personal ones: maintaining oversight of the church’s resources, including its people D. Pastor/Shepherd: poimen 1. “Pastor,” or “shepherd,” Greek poimon, is used in Ephesians 4:11 2. In the world of “Christendom” today, “Pastor” is the go-to title for the minister/preacher/evangelist; while it is possible for a preacher/evangelist to serve in the capacity of an elder/pastor/bishop, as Peter did, the two are not automatically equivalent (1 Timothy 5:17, 1 Peter 5:1-4) 3. Even though it is the least used term for the office in the New Testament, pastor is powerful in its evocations and associations a. Moses and David were shepherds (Exodus 3:1, 1 Samuel 16:11-13) b. God is considered the Shepherd of Israel (Genesis 49:24) c. Jesus is the Good Shepherd, and thus the model for all elders/shepherds (and, for that matter, preachers/evangelists; John 10:1-18) 4. Shepherds keep sheep, leading them to pasture and water, protecting them from predators, and seeking to find and recover lost sheep; thus, as a term, shepherd is more functional and speaks to the spiritual care, provision, and protection for the Christians of a local congregation (1 Peter 5:1-5) E. Elder, Overseer, and Pastor refer to the same office, and one requiring a plurality of men 1. While many have since disassociated these roles from one another (or conflated them with other roles), even most scholars agree that they all refer to the same office in the practice of the churches of the New Testament 2. 1 Timothy 3:1-7, Titus 1:5-9: the qualification lists are similar; all are called overseers, but also known as elders in Titus 1:5 3. 1 Peter 5:1-4: Peter exhorts elders, as an elder, to shepherd the flock “among you” and to exercise oversight over them (1 Peter 5:2); Peter thus expects the elder to shepherd and oversee, and thus they are the same role 4. As we shall see, the different terms were not introduced to cause confusion, but to give depth and dimension to the work of the eldership 5. Acts 14:23, 20:18-35, Philippians 1:1, Titus 1:5: every instance of elders in a local church involves a plurality of men shepherding and overseeing their specific congregation a. Soon after the New Testament period many churches would elevate one bishop over a college of presbyters in a local congregation, and not without protest (cf. the letters of Ignatius of Antioch) b. Yet we find no evidence that God intended for there to be but one individual over the church; the Apostles were all collegial; elders in the ancient world were generally collegial; even in the early church the presbytery remained collegial c. Furthermore, as even Clement of Rome’s letter to the Corinthians as 1 Clement attests, elders, as Peter said, shepherded the flock among them, and not other flocks: an eldership was responsible for oversight of the congregation in which they participated, and no other d. It would be an even later innovation to start having bishops of a larger church start wielding influence over smaller churches in the area, leading to the concept of the archbishop, metropolitan, etc.; none of this is suggested in the New Testament 6. The male nature of this leadership is manifest in 1 Timothy 2:12, 3:1-12 F. Deacon/Servant: diakonos 1. “Deacon” is the term used for the office in Philippians 1:1, 1 Timothy 3:8-13 2. “Deacon” is derived directly from diakonos; yet diakonos is also frequently used as a term for a servant or minister 3. All Christians should strive to be servants/ministers (Matthew 20:25-28, 23:11, 1 Peter 4:10-11) 4. The government is a minister/servant of God (Romans 13:4) 5. Paul considered himself a minister/servant of the Gospel (Ephesians 3:7, Colossians 1:23-25) 6. The use of the term for the office seems to be less than the use of the term in general to describe service and ministry by Christians 7. Acts 6:1-7: the seven men chosen were most certainly servants; some suggest they are to be considered deacons, yet no indication for that from the text; the Apostles were to dedicate themselves to the ministry of the Word, while these seven would dedicate themselves to the ministry of the tables 8. And then there is the matter of deaconesses a. The office of the deacon is manifestly for men in 1 Timothy 3:8 b. Romans 16:1: Phoebe is a diakona of the church in Cenchreae: a servant or deaconess? c. 1 Timothy 3:11: gunaikas hosoutous could be understood as “wives likewise,” but also as “women likewise” d. There is attestation to the presence of deaconesses in early Christianity, serving the women of the local congregation at the direction and under the oversight of the eldership e. There is enough evidence to suggest the possibility of the presence of deaconesses in the churches of the New Testament; nevertheless, the lack of definitive evidence and explicit declaration of their presence means it is not wise to develop a whole office based on what is revealed, but it would also be foolish to completely condemn it outright G. For all the terms, the focus is on the work and service, not the titles 1. Even at this point in our study it is worth noting how, as with ekklesia, so with presbuteros, episkopos, poimen, and diakonos: their use as functional descriptions versus titles is not very clear 2. We might have wished for greater differentiation for clarity’s sake, but in that vagary is an important lesson: it is not about the title, but about serving the Lord Jesus in those roles (cf. Ephesians 4:11-16, 1 Peter 4:10-11, 5:1-4) III. Qualifications A. Having attempted to sort out the use of the terms, we do well to consider the qualifications for elders and deacons B. Qualifications for an Elder/Overseer: 1 Timothy 3:1-8, Titus 1:5-9 1. In his exhortations to Timothy and Titus, Paul sets out what qualifications will make for an effective elder/overseer 2. Some make much of Paul’s statement in 1 Timothy 3:1 about desiring the work a. Note well that Paul says that the one who desires to do it desires a good work: many people might covet the work in ways that are ungodly or ultimately detrimental to God’s purposes in Christ b. It is good if a man wants to do the work for the right reasons and to glorify the Lord Jesus; nevertheless, Paul’s phrasing does not suggest it is required c. On the other hand, if a man needs to be dragged and pulled into being an elder, that is not a good sign at all; they are to serve willingly, as God would have them, not under compulsion (1 Peter 5:2) 3. In both 1 Timothy 3:2 and Titus 1:6, the qualifications are framed in Greek to all be commentary on the first qualification: anegkletos, “above reproach,” “blameless” (cf. Titus 1:7) a. No elder is perfect; but he has to be a man of integrity whose reputation is strong b. All of the other qualifications work to demonstrate how the elder is above reproach; likewise, it explains why the standard to bring an accusation against an elder is so high, but also why any who are in sin must be publicly rebuked in 1 Timothy 5:19-20 c. Likewise, all of the qualifications must be seen in light of the need to be above reproach 4. Elders are to be “one women men,” husbands of one wife, having believing children who are not open to the charge of being unruly (1 Timothy 3:2, Titus 1:6) a. Open argument: one woman at a time (i.e. could be remarried after divorce or widower) or literally married only to one woman ever? b. Another open argument: a plurality of children necessary? c. Some question whether the wife or children need to be believers; to demonstrate a man’s ability to shepherd others spiritually, the wife and children, or at least a good percentage of the children, ought to be believers d. These two qualifications are the ones over which the prospective elder does not have complete control; they nevertheless exist because they are part of the demonstration of the prospective elder’s shepherding skills e. It is hard to be above reproach in the church if one cannot demonstrate one’s shepherding ability with one’s family (1 Timothy 3:5)! 5. Elders are to manifest godly characteristics: self-controlled, sober-minded, orderly, given to hospitality, apt to teach, gentle, a lover of good, upright, holy, disciplined (1 Timothy 3:2-4, Titus 1:8) 6. Elders are also to be marked by avoiding certain temptations: not a drunkard, not violent, not contentious, not a lover of money, not arrogant (1 Timothy 3:2-4, Titus 1:7-8) 7. Elders must not be recent converts, lest they get conceited and fall into the condemnation of the devil (1 Timothy 3:6) 8. The elder ought to have a good testimony from those outside the congregation (1 Timothy 3:7) a. A somewhat surprising expectation in light of the general attitude of ambivalence or hostility expected from the world (cf. 1 Peter) b. Even if people look at Christians oddly, they can appreciate people of high integrity, and so it ought to be with a prospective elder c. It might well be that the prospective elder is really two-faced, putting on a pious appearance among the people of God but known for immorality, greed, or some other kind of wickedness by people in the world! 9. Elders must hold firm to the Word as taught so as to be able to give instruction in sound doctrine and rebuke those who contradict it (Titus 1:9) 10. Perhaps not every elder will manifest all of these things perfectly; nevertheless, prospective elders must embody all of these characteristics, and consistently, to be above reproach and to do the work effectively a. Elders are not Supreme Court Justices; they are not appointed for life b. In both 1 Timothy 3:2 and Titus 1:7, Paul’s grammatical construction involves the present tense infinitive of “to be,” which has a progressive/repeated aspect; thus, the elder “must be being” the qualifications 11. It is not enough for an elder to have once done or been such things, for as we shall see, the qualifications play a major role in defining the nature of the work! C. Qualifications for a Deacon: 1 Timothy 3:8-12 1. Paul expected many similar characteristics of deacons as elders 2. Deacons are to be dignified: thus, not double-tongued, not given over to much wine, not greedy, but holding to the mystery of the faith with a clear conscience (1 Timothy 3:8-9) 3. Deacons are to be husbands of one wife, managing their children and households well (1 Timothy 3:12) 4. The “women likewise” are to be dignified, not slanderers, but sober-minded and faithful (1 Timothy 3:11) 5. Deacons must be put to the test, and if they prove blameless, should serve as deacons (1 Timothy 3:10) D. These qualifications are not to be seen as some checklist; they are to exemplify the conduct and character necessary for the roles, as we shall see! IV. Elders and Authority A. From the qualifications we can see that the role of an elder is a major responsibility: neither Paul, nor even Jesus, would meet all the qualifications! B. The qualifications for an elder provide demonstration of being beyond reproach and able to do the work effectively, which is important, since the eldership is given great authority in the local church to oversee and shepherd its members C. Peter provides the job description of elders in 1 Peter 5:1-4 1. Shepherding the flock and all that entails a. Shepherding requires a knowledge of the “sheep”: their present condition, their needs, their challenges, where they have been, where they need to go b. Shepherding requires a knowledge of the terrain: the world in which they live, where to find resources for strength, what pitfalls to avoid c. Shepherding requires the willingness to protect: standing firm in the truth and not going astray oneself, able to resist and rebuke those who would teach false doctrines; a strong concern, since some elders would lead Christians astray, and there were many false teachers trying to lead Christians astray both then and now! d. Shepherding requires a desire to care for and sustain the sheep 2. Exercising oversight a. Oversight does not mean doing everything; it means being ultimately responsible for making sure everything gets done b. Elders are responsible for the use of funds, which is why it is important they are not greedy for shameful gain lest they are tempted to embezzle c. Elders are responsible for the care of whatever the church maintains and for relationships with local authorities d. And oversight also involves the lives of those entrusted to their care: not in a coercive or domineering way, but as a trusted friend, mentor, and guide D. Yet Peter also sets forth the model and means by which the elder will lead: as examples to the flock, not domineering over them, following the model of Jesus the Chief Shepherd (1 Peter 5:2-3) E. In the world, people crave power to dominate, domineer, and benefit themselves; yet God, in Christ, has demonstrated that power is a trust, a stewardship and responsibility, an opportunity to serve (Matthew 20:25-28, Titus 1:7, 1 Peter 5:3) F. Let none be deceived: elders have authority to rule over the flock (1 Timothy 5:17, Hebrews 13:17) 1. Yes, elders are under the authority of Jesus, and must abide by all He has commanded; if they meet the qualifications, the qualities of Jesus is manifest in them 2. Yet in all matters of liberty, direction, etc., the elders make decisions, and the congregation ought to abide by them in the Lord 3. Elders will be held responsible for God for how they shepherded the flock; members will be held responsible for how they obeyed their elders and submitted to them (Hebrews 13:17) G. In the end, the qualifications are less of a checklist and more of a crucible, the demonstration of the character of faithfulness in Christ which will mean a man is more likely to lead his fellow Christians by example, not coercion, not for self-aggrandization but to build up the body of Christ H. We have generally made much of the qualifications and less of the work, and this has led to many in the work feeling unprepared; and yet the elder is to understand that what has made them qualified is what will allow them to serve, for they are to shepherd the local church as Christ has shepherded him and he has shepherded his family, and he is to lead the people of God by the example he has set forth, and to maintain it to God’s glory V. Deacons and Service A. Many misconceptions exist about deacons: many consider them as vice-elders or an authoritative body below the elders, or make much of the office B. Yet without Philippians 1:1 and 1 Timothy 3:8-13 we would never think of considering a “deacon” as an “officer”; we would just recognize everyone in Christ as servants and ministers! C. From the New Testament we see that deacons serve the congregation at the direction and discretion of the eldership 1. At no point do we see a congregation in the New Testament have deacons but no elders; it is not as if roles of service are unnecessary if there are no elders, but without elders, there is no means of accountability for anyone in the office of a deacon, and thus all should serve without the office if no elders are present 2. Deacons do whatever they are asked to do by the eldership in the Lord; there is no set job for them, no description of functions, since it is entirely up to the elders to decide what is best and necessary 3. Elders will be judged for how they directed the deacons; deacons will be judged for how effectively they served in the role they were asked to serve D. As a role of service, the deacon has no authority or power; whatever they do is authorized by the elders and in Christ, and whatever authority they need is what has been given to them to do the task they are given to do, no more, no less E. In a sense, yes, deacons are developing in their character so as to be able to become elders, but it is not about getting power or prestige or a title; it is about dedicating oneself to the service of God’s people VI. Conclusion A. We have explored what God has made known about elders and deacons in the local church B. Despite the confusion about terminology, a college of elders is to shepherd and oversee a local congregation, and deacons serve a local congregation at their direction and discretion C. Elders and deacons are to meet certain qualifications, not as a checklist, but as a demonstration of fitness for the work D. Elders lead by example and the power of their dignity, shepherding as Jesus shepherds them, embodying the characteristics of love, humility, discipline, and grace of Christ, upholding the truth and resisting error, guiding, mentoring, and cherishing the members of the body of Christ in their care E. Deacons serve, and should not be looking for power or elevation of status by maintaining the office; they should take pleasure in doing what needs to be done to build up the body of Christ and to allow the elders to focus on the work of shepherding and overseeing the church more effectively F. May we all strive to maintain Scriptural organization of the local church, be shepherded by Jesus the Good Shepherd, find sustenance and life in Him, and obtain the resurrection of life! G. Invitation/songbook Scripture, Meditation, and Application 1: The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed (1 Peter 5:1). In His wisdom God established elders to shepherd and oversee local congregations. “Elder” refers to older age and hearkens back to a position of authority and representation of people in cities, tribes, and nations prevalent in the ancient world. Throughout the New Testament individual local churches have a plurality of elders in each church. Elders are to shepherd the flock among them, and do not have authority over other churches. May all seek to serve God and obtain the resurrection of life! 2: Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind (1 Peter 5:2). Elders are to shepherd and oversee a local congregation. Shepherds, or pastors, maintain, protect, and guide flocks of sheep; spiritual shepherds are to provide the same spiritual direction and protection for Christians. Oversight involves responsibility and stewardship of the resources of the congregation, material and human. Different terms are used in the New Testament, but all refer to different dimensions of the same responsibility. May we all submit to the Chief Shepherd, Jesus, and obtain life in Him! 3: Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief: for this were unprofitable for you (Hebrews 13:17). God has appointed elders to rule over local churches. They are always under subjection to the Lord Jesus and His purposes made known by the apostles and prophets in the New Testament. They are not to domineer over other Christians but should lead by example and the power of their influence and integrity. They are to mentor, guide, and encourage fellow Christians toward greater conformity to the image of Jesus. Their qualifications are what have prepared them for this task. May we all submit to the Lord Jesus and embody His character in all forms of authority with which we have been entrusted! 4: For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus (1 Timothy 3:13). The New Testament makes provision for the office of deacon. Deacons serve under elders at their discretion and direction. The New Testament does not betray the existence of deacons without elders; where there are no elders, all Christians must serve and minister in various respects. Deacons are servants; whatever authority they have comes from the empowerment from the elders to fulfill their commission. It ought not be about the title, but about the opportunity to glorify God in Christ by serving His people. May we all serve one another in Christ and find life in Him!