What about honor for elders/pastors?
So far, as I have tried to explain my argument against paying a pastor based on his position, I have said that all believers are instructed to “work with their hands” in order to support themselves and others, which is a different kind of work than ministry/service work (see “What about work?“). I have also suggested that elders specifically are instructed to “work with their hands” to provide for themselves and others, and that his type of work is different from their shepherding responsibilities (see “What about work for elders/pastors?“).
A counter-argument for my two points could be stated as follows: Scripture instructs us to offer double honor to elders in particular. This double honor appears to be a salary payment offered because the person holds the position of an elder.
In response, I’ll begin with two more general observations. First, followers of Jesus are instructed to provide help (monetary help as well as other types of help) for anyone (especially other followers of Jesus) who is in need:
And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. (Acts 2:44-45 ESV)
There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. (Acts 4:34-35 ESV)
Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. (Ephesians 4:28 ESV)
But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? (1 John 3:17 ESV)
If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? (James 2:15-16 ESV)
So, for the first general observation in answer to this counter-argument, we should recognize that believers in general should share with those who are in need. This was demonstrated in Scripture by description and by prescription.
Furthermore, as a second general observation, followers of Jesus are instructed to share with those who lead and/or teach in response to their leading and/or teaching:
One who is taught the word must share all good things with the one who teaches. (Galatians 6:6 ESV)
We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. (1 Thessalonians 5:12-13 ESV)
Note that the “sharing”, “respect”, and “esteem” offered to teachers and leaders in these passages are offered in response to their labor, not in anticipation of their labor. Nor is the “sharing” offered in order for them to teach and lead.
Also, in these two passages, the people leading and teaching are not called elders. Perhaps they were elders, but Scripture does not limit the “sharing”, “respect”, and “esteem” to those who hold the position of “elder”. Instead, the “sharing”, “respect”, and “esteem” is to be offered to any who teach or lead. This is not payment for a position, but response to the impact a teacher/leader has already had on a person’s life.
Finally, as a third observation, and one that is a bit more specific, we should consider the verse referred to by the counter-argument:
Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. (1 Timothy 5:17 ESV)
This passage is very similar to 1 Thessalonians 5:12-13 above. In this case, however, followers of Jesus are instructed to respond to the teaching and leading of elders, not just any who teach or lead. This, then, is a more specific case than 1 Thessalonians 5:12-13. Once again, though, the response (“double honor”) is not offered to elders because of their position, but the response is offered to elders who lead well and labor in the word (literally “word”, not “preaching”) and teaching.
The illustrations offered in the following verse help to make this case:
For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” (1 Timothy 5:18 ESV)
First, we notice that author says that elders who lead and teach well deserve “double honor” just as the ox deserves to eat grain while pulling a plow and just like the laborer deserves his wages. The author knows and uses the word for wages, but not in relation to elders. Also, it can be assumed that the ox does not primarily eat while plowing, but that the ox is provided his main meal at another time.
Just as we would not withhold the grain from a treading ox, nor would we withhold wages from a laborer, we also should not withhold “double honor” from elders who lead and teach well. Once again, “double honor” is a response to the teaching and leading of elders, not an anticipation of teaching and leading, nor even an allowance for more time to teach and lead. Elders are offered “double honor” after they have already led well and labored in the word and teaching.
What is “double honor” then? We see in 1 Timothy 5:3 that widows are to be “honored”, presumably by having their needs taken care of by other believers. “Double honor”, then, would indicate sharing above and beyond the point of need. So, it would appear that it is right for followers of Jesus to offer monetary (as well as other types) of “honor” to elders in response to their leading and teaching. Note, though, that this does not relieve the elders from their responsibility to “work with their hands” to support themselves or others, nor does it indicate that the elders should always assume that the “honor” is for their own use.
This “double honor” should not be confused with a salary either. Instead, it is a response by each believer to the impact that the elder has had in his or her own life through their leading and teaching. While this could be in the form of a monetary gift, “double honor” could also be given – and should be expected – in other forms as well, in whatever form God provides to the individual offering the “double honor”.
If, instead, a salary was paid to an elder based on his position, then withheld if the elder did not lead or teach well, this would be backward from the position of Scripture. This type of salary would attempt to remove the responsibility from the individual, who according to Scripture is responsible for recognizing the leading and teaching of an elder and to respond accordingly.
Thus, the counter-argument is invalid. Scripture does not instruct followers of Jesus to pay elders a salary because of their position. Instead, “double honor” is a response by the individual taught or led to the person teaching or leading.
Do you recognize a difference between paying a salary to an elder because of his position and offering honor because an elder has led and taught well? Do you agree or disagree that an organizational type salary removes the responsibility from the individual to recognize how the teaching and leading of an elder impacts the individual’s life? Money is certainly a valid type of honor, what other ways might someone honor an elder who teaches and leads well?
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Series: Scripturally, we cannot justify paying elders/pastors a salary based on their position.
1) What about work?
2) What about work for elders/pastors?
3) What about honor for elders/pastors?
4) What about the right of elders/pastors?
5) Summary – Should elders/pastors be paid a salary?
What about work for elders/pastors?
In my previous post (“What about work?“), I said that I was presenting the steps of my argument against paying a pastor based on his position.
The first step begins with Paul’s communication to the Thessalonians. It appears that Paul uses the word “work” in at least two different ways: 1) “work” as a vocation in order to provide support for yourself and others, and 2) “work” as ministry or service.
The second step is presented in this blog post. Specifically, Paul told elders to “work with their hands” (which is separate from their responsibilities to shepherd or care for God’s people) in order to provide for their own needs and the needs of others.
It is important to note that the Thessalonians did (or at least were instructed to) recognize leaders among themselves:
We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. (1 Thessalonians 5:12-13 ESV)
While those “who labor among” the Thessalonians are not called elders or pastors in this passage, the passage itself is very similar to 1 Timothy 5:17, which does mention elders specifically. So, the “leaders” in Thessalonika were either elders, or possibly included elders along with other types of leaders.
So, while Paul recognized that some of the Thessalonians were leaders labor, admonish, and work among the believers there, all of the Thessalonians were instructed to work with their hands in order to support themselves and others. These leaders would have also been instructed to imitate the way that Paul and those with him worked hard with their hands so that other people would not have to provide their bread.
But, there is another passage that seems more clear that Paul expected elders to “work with their hands” (that is, vocationally not ministerially) in order to provide for themselves and others. That passage is found within Paul’s instructions to the elders in Ephesus in Acts 20. Paul begins by telling them how they should take care of God’s people. Then he warns them about false teachers. Then Paul says this to that same group of elders from Ephesus:
And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’ (Acts 20:32-35 ESV)
In this passage, Paul appears to tell the elders in Ephesus to work with their hands in order to provide support for themselves and for others who may be weak or in need. Remember that this is presented as following and separate from the instructions to “shepherd the flock of God”.
So, continuing our discussion, does it appear from this passage that Paul wanted elders to “work with their hands” in order to provide support for themselves and others? Does this “working with their hands” appear to be the same as or separate from their responsibilities in “shepherding” God’s people?
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Series: Scripturally, we cannot justify paying elders/pastors a salary based on their position.
1) What about work?
2) What about work for elders/pastors?
3) What about honor for elders/pastors?
4) What about the right of elders/pastors?
5) Summary – Should elders/pastors be paid a salary?
What about work?
I’ve posted a few times concerning “church employment”, especially paying salaries to vocational pastors (for example, see “Employment” (and comments), “On Being Honored“, “Are Pastors Part of the Body“, “Advantages of non-hired, local leaders“). This post is one step in my argument from Scripture that elders/pastors should not be paid a salary based on their position. In this post, I would like to talk about “work”.
First, consider these two passages from 1 Thessalonians:
But we urge you, brothers, to do this more and more, and to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, so that you may live properly before outsiders and be dependent on no one. (1 Thessalonians 4:10-12 ESV)
We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. (1 Thessalonians 5:12-13 ESV)
Notice that Paul uses the same word (“work”) for “working with your hands” (that is, supporting yourself) and in the sense of serving others, what is sometimes called “ministry work”. However, even though Paul uses the same word, he differentiates between the two “types” of work.
In the first passage, Paul urges all of the believers to “work with their hands”. One of the reasons for this is that Paul wants them to “be dependent on no one”. From the context, it seems that Paul has in mind that believers should work vocationally in order to support themselves.
In the second passage, Paul encourages believers to esteem those who labor, admonish, and work among them. Again, this is the same term, but it appears that Paul is using it in a different sense. This is not the type of work (i.e. “with your hands”) that would allow someone to “support” themselves. Instead, it is serving one another, teaching one another, studying Scriptures, etc.
Here are two other passages from 2 Thessalonians dealing with work:
Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16-17 ESV)
Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living. As for you, brothers, do not grow weary in doing good. If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother. (2 Thessalonians 3:6-15 ESV)
Again, Paul uses the same term (“work”) in two different senses. Importantly, in the second passage, Paul instructs believers to “keep away from any brother” who does not “work with their hands” in order to support themselves. He offers himself as an example of one who worked with his hands, and says “You ought to imitate us”.
Now, context is very important. Many commentaries will explain that there were some lazy believers in Thessalonika who were sitting around waiting for Jesus to return – they were not working with their hands. However, does this mean that this passage is only relevant to people who do not work because they are waiting for Jesus’ return? Every passage of Scripture is delivered within a context. But, within that context, believers can learn truths that are general. Reading 2 Thessalonians 3, the general teaching seems to be: “work with your hands in order to support yourself and others”.
So, do these passages apply to any believer? Does this mean that all believers should “work with their hands” in order to support themselves and their families? Do you think that Paul had “ministry work” in mind when he said “work with your hands”? Do these passages only apply to believers who are not elders/pastors?
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Series: Scripturally, we cannot justify paying elders/pastors a salary based on their position.
1) What about work?
2) What about work for elders/pastors?
3) What about honor for elders/pastors?
4) What about the right of elders/pastors?
5) Summary – Should elders/pastors be paid a salary?
More on Pastors and Elders
I continue to think through and discuss the implications of my view of elders as expressed in my recent series on elders, which starts with “Elders (Part 1) – Introduction“. I have come across a few blog posts that you may find interesting.
First, Bill Lollar from “The Thin Edge of the Wedge” has written a very thought provoking post called “What does a ‘shepherd’ look like?“
Also, Cyle Clayton wrote a post for SBC Impact called “Elders in Baptist Congregational Life“. In this post, Cyle describes how his church transitioned from a single pastor to multiple elders.
These posts come from brothers with different perspectives on leadership. It is interested to read their thoughts in this area.
Elders (Part 7) – Conclusion
In this series, I’ve suggested that Scripture does not hold elders to a higher standard of character, leadership, teaching, shepherding, or oversight. Also, I’ve suggested that Scripture does not add any responsibilities to elders in these areas above the responsibilities of all believers. Instead, I’ve suggested that, according to Scripture, all believers have the same responsibilities in these areas.
Does this mean that elders are unscriptural? Does this mean that elders are unimportant?
No. Elders are both scriptural and important. Scripture teaches that the church in Jerusalem had elders. Scripture teaches that Paul appointed elders in the cities that he visited. Scripture teaches that Paul told Timothy and Titus how to recognize elders. James and Peter both expected elders in the various churches to whom they wrote.
Elders are scriptural and important. When we recognize elders, we should recognize those who best exemplify the character, leadership, teaching, shepherding, and oversight required of all followers of Jesus Christ. When we think of people who are best following Jesus Christ and who are best serving other people, elders are the ones we should think about. When we want to see a flesh-and-blood example of what it means to live for Christ here and now, elders should be our best examples. These are the people who point us toward maturity in Jesus Christ – not toward themselves. When we need help in understanding something, or when we need assistance, or when we need comfort, or when we need exhortation, or even when we need correction, we should think of elders – not because they alone are responsible in these areas, but because we have observed how they live in obedience to Christ in these areas.
Again, this does not mean that elders are more responsible. It means that elders have demonstrated that they are more faithful in obeying Christ the way that all believers should obey Christ. However, elders who recognize that it is important for all followers of Jesus Christ to live this kind of obedient life will not always respond to requests for help from other believers. Instead, they will recognize that it is necessary that other believers have opportunities to demonstrate their character, to lead, to teach, to shepherd, and to oversee. Thus, elders who are interested in maturing all believers toward Christ will often defer an opportunity to serve to other believers, because those elders know that it is more important for the other believers to grow in maturity than it is for the elders themselves to do something, even if the elders might do it better.
In many contexts, people believe that elders lead best when they are visible and vocal. However, this is not necessarily true. Yes, there are times when mature believers (any mature believer, not just elders) should make themselves seen and heard in order to protect the gospel (not to protect our pet doctrines, but to protect the gospel). I have personally never been in one of these situations. I believe that they are rare, but the situation could come up. However, for the most part, I believe that elders demonstrate their maturity and Christlikeness most when they are not seen and not heard but are instead serving in obscurity by leading, teaching, shepherding, and overseeing in ways that demonstrate the humility and gentleness of the Spirit of Christ. If someone must be “in the limelight” – if they must be noticed – if they must be the main speaker – if they must make their opinion known – then it could be that this person is not demonstrating the character of Christ – who humbled himself taking the form of a servant – and reliance upon God, but is instead revealing a character of pride and self-dependence.
I recognize that there are serious implications of my views concerning elders. I hope to discuss many of these implications. However, I also want to give you an opportunity to discuss these implications. So, for the conclusion of this series, I am asking you – my readers – to help us understand the implications. Later, I will publish another post in order to discuss these various implications. Here are my questions for you:
1. Am I missing something in my understanding of elders?
2. What are the implications of this view of elders?
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Series on Elders
1. Elders (Part 1) – Introduction
2. Elders (Part 2) – Character
3. Elders (Part 3) – Leadership
4. Elders (Part 4) – Teaching
5. Elders (Part 5) – Shepherding
6. Elders (Part 6) – Overseeing
7. Elders (Part 7) – Conclusion
Elders (Part 6) – Overseeing
Three times in Scripture, elders are called “overseers” (Acts 20:28; 1 Tim 3:2; and Titus 1:7). (Note, the Greek noun translated “overseer” is sometimes translated “bishop”. There is disagreement over whether “bishops/overseers” and “elders” refer to the same people or not. As I said in the introduction of this series, this discussion is beyond the scope of this series. I believe that “elders” are “bishops/overseers” and “bishops/overseers” are “elders”.) Once in Scripture, the noun “overseers” is used along with the term “deacons” with no further explanation (Phil 1:1). The final use of the noun “overseer” refers to Jesus Christ (1 Pet 2:25). These passages tell us little about the function or role of elders beyond our previous discussion of leading, shepherding, and teaching.
The verb form of “overseeing” is used twice in Scripture. In 1 Peter 5:2, the verb is used in relation to elders. Elders are to shepherd God’s people “by overseeing”. In the following phrases, Peter explains how this shepherding/overseeing should look by using contrasting phrases: not under compulsion but willingly, not for shameful gain but eagerly, not by domineering over but by being examples (1 Pet 5:2-3). It is within the context of these passages that we should consider the standard teachings about “overseers”.
Primarily, the “overseeing” function of an elder is described by theologians as an administrative/organizational role. For example, in Biblical Foundations for Baptist Churches, John Hammett says, “This officer [overseer] gives overall administrative oversight and leadership to the church.” Similarly, in Who Rules the Church, Gerald Cowen states, “As pastor (bishop) he is the chief officer in the church. Overseeing implies that he has administrative responsibility for the entire operation of the church.” Within this “administrative responsibility” usually falls such categories as planning, budgeting, preparation, personnel, and other organizational type matters.
But, notice that in the passages mentioned above (i.e. Acts 20 and 1 Peter 5), there are no organizational responsibilities assigned to elders. Instead, the elders are to “oversee” people, not organizations. (I’ve discussed this at length in several blog posts. See “Elders and administration” and “What does a bishop oversee?“) Perhaps it is beneficial to note that in the standard Greek lexicon (BDAG) the following glosses are given for the word translated “oversee”: “to give attention to”, “to look at”, “to take care of”, “to see to it”, “to accept responsibility for the care of someone”, “to oversee”. If we read “oversee” outside of these ranges of meaning, then we miss what Scripture is saying to elders.
In the verb translated “oversee”, elders are being told to take care of God’s people; they are not being instructed to administer Christian organizations. Thus, this verb is very similar to the verb “to shepherd”. This verb is slightly stronger, however, in that it indicates that elders should examine (that is, “look into”) the lives of other believers in order to know how to best care for them. Is this type of close examination a unique responsibility of elders?
According to Hebrews 12:15 (among other passages), the answer once again is, “No.” In fact, in Hebrews 12:15, the author uses the exact word in the exact form found in 1 Peter 5:2 to instruct all believers reading his letter to “oversee” the lives of other believers so that they will not miss the grace of God. This is usually translated “looking carefully” or “see to it”, but it is the same verb with the same range of meaning as “oversee” (see my post called “What does a non-bishop oversee?“).
Similarly, the author of Hebrews instructed his readers to “consider how to stimulate one another to love and good works” (Hebrews 10:24). Once again, this type of consideration or looking into the lives of others is the responsibility of all believers, not elders alone. Just as we all shepherd one another, we are all also responsible to know one another and become part of one another’s lives so that we know what is going on with one another. This is also a mutual responsibility.
Elders are responsible for looking carefully into the lives of other believers. But, this is the responsibility of all believers; it is not the responsibility of elders alone. Certainly, elders should serve as an example in this also. However, just as the elder is not held to a higher standard in character, leadership, teaching, and shepherding, neither is the elder held to a higher standard in “overseeing”.
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Series on Elders
1. Elders (Part 1) – Introduction
2. Elders (Part 2) – Character
3. Elders (Part 3) – Leadership
4. Elders (Part 4) – Teaching
5. Elders (Part 5) – Shepherding
6. Elders (Part 6) – Overseeing
7. Elders (Part 7) – Conclusion
Elders (Part 5) – Shepherding
In some denominations, elders are considered distinct from pastors. In other denominations, elders and pastors are synonymous. In Scripture, elders are instructed to pastor – that is, to shepherd – people. In Acts 20:18-38 and 1 Peter 5:1-4, the only passages of Scripture addressed to elders, the elders are instructed to “shepherd the flock of God”. Using figurative language, Paul and Peter both instruct elders to “care for” or “look after” God’s people. This is often seen as one of the primary responsibilities of elders, and because of these, elders are often called “pastors”.
Interestingly, Jude uses the same term “shepherd” to describe false teachers (those who teach contrary to the gospel) in Jude 12. Apparently, these false teachers “shepherd” (or “look after”) themselves while attending a “love feast” with many other people. This negative use of the verb “shepherd” should help us understand that, in the positive sense, the verb is used to indicate caring for and helping other people.
In fact, in both Acts 20:18-38 and 1 Peter 5:1-4, the verb “to shepherd” is used in relation to other believers. Thus, the verb “to shepherd” falls within the range of meanings of many other verbs, such as “to help”, “to care for”, “to be concerned about”, and “to consider”. In this sense, it is also very closely related to the verb usually translated “to oversee”, but I will look at that verb in the next installment of this series. The verb “to shepherd” also has the connotation of “to teach” or “to grow”. I’ve already discussed the function of teaching. So, elders are responsible for helping or caring for other believers as well as helping other believers grow. Are these responsibilities unique to elders?
As is the case with character, leadership, and teaching, shepherding is not the sole responsibility of elders either. In fact, all believers are instructed to care for and help one another. The “one anothers” of Scripture can be seen as a call to mutual shepherding. Followers of Jesus Christ are to relate to one another in such a way as to know one another’s strengths and weaknesses, to know one another’s needs and resources. The commands to admonish, comfort, encourage, rebuke, and correct are given to all believers; they are not given to elders alone. Thus, all believers are responsible for this aspect of shepherding.
But, what about growth? Are all believers responsible to help one another grown in maturity toward Christ? According to Ephesians 4:11-16, the answer must be a resounding, “Yes!” Though certain gifted individuals are mentioned in Ephesians 4:11, the following verses do not say that the body grows into maturity when these individuals function well. Instead, the verses following Ephesians 4:11 – and especially Ephesians 4:16 – indicate that the body grows toward maturity when each person functions properly (see my series on edification which begins with the post “Edification 1 – Introduction” and my series on Ephesians 4:11-16 which begins with the post “Ephesians 4:11 and the Five-Fold Ministry“, especially the post “Ephesians 4:7-16 and the Growing Church“). Maturity in Christ is a mutual responsibility.
Since proper edification leads to maturity, and maturity is a mutual responsibility, all followers of Jesus Christ should take time to know one another and to serve one another in ways that encourages mutual growth. This seems to be Paul’s point in 1 Corinthians 14:26-40. Although Paul makes a distinction between speaking in tongues and prophecy, the point was not about tongues and prophecy per se, but about edification. When followers of Jesus Christ get together, the Spirit equips, empowers, and enables each person to serve others in various capacities in order to grow the entire group toward maturity in Christ. This type of mutual edification is also mutual shepherding. This is the responsibility of every follower of Christ.
Therefore, just as elders are not held to a higher standard in relation to their character, their leadership, and their teaching, neither are elders held to a higher standard when it comes to shepherding. Yes, elders are to shepherd God’s people – helping them and caring for them and pointing them toward maturity in Jesus Christ. However, this is also the responsibility of every follower of Jesus Christ as we function together by loving, caring for, comforting, admonishing, teaching, exhorting, rebuking, shepherding one another.
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Series on Elders
1. Elders (Part 1) – Introduction
2. Elders (Part 2) – Character
3. Elders (Part 3) – Leadership
4. Elders (Part 4) – Teaching
5. Elders (Part 5) – Shepherding
6. Elders (Part 6) – Overseeing
7. Elders (Part 7) – Conclusion
Elders (Part 4) – Teaching
Elders should be able to teach. That is simple enough. In 1 Timothy 3:2, in the midst of a list of character traits, Paul states that those who are recognized as elders should be able to teach. This indicates that the person has demonstrated his ability to teach. He has taught previously, and others have learned from his teaching. This idea is included in Paul’s instructions in Titus 1:9 also. But in the Titus passage, Paul indicates that the elder should be teachable as well as able to teach. Notice that in this verse the person recognized as an elder should hold to (follow) teachings as well as encourage others with his teaching.
Interestingly, this is all that is said in Scripture concerning elders and teaching. Many other instructions concerning teaching are often associated with elders, but the association does not come from the context. For example, elders are not mentioned in the context of 2 Timothy 4:2 when Paul instructs Timothy to “Preach the word”. Should elders “Preach the word”? Certainly, but it is not within the context of this passage to limit this command to elders.
However, Scripture does have much more to say about teaching. In fact, many passages instruct all believers to teach (Matthew 28:19-20; Colossians 3:16; and perhaps Hebrews 5:12, among others). There are some who are supernaturally gifted (either for a short time or for an extended time) to teach. However, some are supernaturally gifted to serve (Romans 12:7), while all are responsible to serve. Some are supernaturally gifted to give (Romans 12:8), while all are responsible for giving. Some are supernaturally gifted to encourage (Romans 12:8), while all are responsible for encouraging. Similarly, Scripture also indicates that while some are supernaturally gifted to teach, all are still responsible to teach.
It is interesting and, perhaps not coincidental, that the warnings against false teachers in Titus 1:10-16 falls between instructions for choosing elders who teach (Titus 1:9) and instructions for all believers to teach (Titus 2). Thus protection from heresy (teaching contrary to the gospel) is the responsibility of all believers as they teach according to the gospel.
Teaching in Scripture seems to be more than sharing information – although it is not less than sharing information. However, the goal of teaching is not to get someone to know something. Teaching includes information, but it also includes living examples. Thus, the goal of teaching is knowledge, but it is also life transformation. Teachers are living examples only by the presence and power of the Holy Spirit. And, life transformation occurs only by the presence and power of the Holy Spirit. Teachers must be humble enough to admit that their words and actions are at most catalysts that the Holy Spirit uses to do his work. The work of the teacher is obedience to the Holy Spirit. The work of the one being taught is obedience to the Holy Spirit. Therefore, the necessary ingredient for both teaching and learning is the presence of the Holy Spirit. (I’ve discussed the importance of discipleship as sharing a living example instead of transfer of information in a series that begins with a post called “Disciple making 1: The command“. Also, see my post called “Discipleship takes time“.)
If we forget this, then we may begin to think that our education or our talent or our ability to communicate effectively are necessary ingredients for teaching or learning. They are not necessary, and at times they can get in the way of the work of the Holy Spirit. We can also begin to think that those with less (or no) education, less (or no) talent, and less (or no) ability to communicate effectively are lesser teachers. For this reason, the Spirit often uses the words and actions of those without education, talent, or ability to communicate effectively. Thus anyone who is indwelled by the Holy Spirit has the ability to teach, just as any believer has the ability to prophesy (1 Corinthians 14:31). Those who are following Jesus do well to learn from all believers – even elders can learn from those who may seem less able to teach, if they are given opportunities to teach.
Finally, Scripture does not designate elders as primary teachers. These are man-made designations. Should elders teach? Yes, absolutely! But, every follower of Jesus Christ is responsible for teaching. Just as the elders should be examples in character and leadership (service), elders should also serve as examples by teaching. Elders should teach. But, if only elders teach, then they are denying others from exercising their God-given responsibilities. So, while elders should serve as examples by teaching, they should also serve as examples by listening to and learning from other believers as they teach.
Similarly, Scripture does not designate elders as the only ones who should teach when the church gathers together (i.e., Sunday morning). Certainly elders should be examples in congregational teaching; but this does not mean that this function should be unique to elders. If we have designed a system of teaching that precludes those without education or talent or communication ability from teaching, then the problem lies within our man-made system, not with a command of Scripture. The Holy Spirit teaches his children as he desires, according to his will, and through whom he chooses.
In 1 Corinthians 14:26, Paul said that whenever the Corinthian believers gathered together, each one came with a hymn, an instruction, a revelation, a tongue, or an interpretation. Apparently, Paul did not indicate that this was wrong. Instead, he said that everything must be done for the mutual edification of those who gather together. It would seem that teaching, like prophecy, edifies the body when two or three people bring a teaching, one at a time. In following Paul’s instructions for mutual edification, we also find ourselves following his instructions for decency and order – mutual edification as Paul describes it in 1 Corinthians 14:26-40 is not contrary to “decency and order”, but instead Paul’s description of mutual edification is his example of “decency and order”. Since people learn in different ways, having two or three teachings would also be beneficial in helping the entire body grow toward maturity in Christ. It is the responsibility of each believer to prepare and deliver a teaching as the Spirit directs. Elders also have this responsibility. As examples, the elders should also listen and learn from others who teach when the church gathers.
Therefore, just as Scripture does not hold elders to a higher standard of character or leadership, Scripture also does not place a higher standard of teaching on elders. Elders are responsible for teaching because all believers are responsible for teaching.
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Series on Elders
1. Elders (Part 1) – Introduction
2. Elders (Part 2) – Character
3. Elders (Part 3) – Leadership
4. Elders (Part 4) – Teaching
5. Elders (Part 5) – Shepherding
6. Elders (Part 6) – Overseeing
7. Elders (Part 7) – Conclusion
Elders (Part 3) – Leadership
Elders are often considered leadership in the church. In fact, elders are usually held responsible for spiritual, financial, personnel, business, and organizational decisions. In fact, “leadership” is often used synonymously with “decision-making”. Elders are certainly supposed to be leaders. But, what kind of leadership should elders offer? And, is this leadership unique to elders?
When we think about leadership, I think we should start with Jesus’ statements concerning leadership in the gospels (Matthew 20:25-28; Mark 10:42-45; Luke 22:24-26). I have suggested in previous posts (for example, see “Leaders and Servants” and “More on Leaders and Servants“) that Jesus turned “leadership” upside down. No longer are we to follow those who are good decision-makers, or well-educated, or charismatic, or good communicators, or talented. Instead, Jesus instructed us to find those who are serving others and then follow them. If we are thinking in Jesus’ terms, then we cannot think of leaders without thinking about their service, and we cannot think of servants without knowing that we should follow their example. In other words, our “leaders” lead us into serving because they serve themselves. This does not mean that “leadership” (decision-making) is a new type of service. Service means getting your hands dirty by doing something for someone else. We should follow those who do this regularly.
In every passage concerning elders (and there are only a few passages), the focus of the passage is on elders caring for other people (more on this in later posts in this series). There are no instructions for elders to make decisions for other people. There are no instructions for elders to cast a vision or set the direction for a group of believers. Decision making, vision, and direction are the responsibility of each believer through the presence and power of the Holy Spirit. Similarly, service is the responsibility of each believer through the presence and power of the Holy Spirit. This does not preclude believers moving in the same direction or serving in the same way. However, an elder is not responsible for directing these believers to work together; the Spirit directs these believers to work together.
As believers are recognizing elders, they should recognize those who live according to Christ-likeness in character and in service. Thus, we should recognize those who serve others. In recognizing them, we are also recognizing our responsibility is serving in a similar fashion, that is, in “following” them. We do not follow their decisions; we follow their example. We do not follow what they say; we follow what they do. Teaching and preaching are important, but they are not primary. Those who lead should be known more for their service than their words.
But, once again, elders are not the only followers of Christ who are called to serve. Instead, every child of God is called to serve others. This service is a direct demonstration of our love for God and our love for other people. John says in his first letter that a person who does not demonstrate love for others is not a child of God:
By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother. (1 John 3:10 ESV)
We practice righteousness and demonstrate love for our brothers and sisters by serving them. According to John, this should be “evident”. So, every follower of Jesus will serve others. And, as we serve others, we become leaders to those who are observing us and who are learning to serve in God’s love.
Just as an elder should be known by a consistent Christ-like character, an elder should also be known for a consistent attitude and practice of service. Just as an elder is not held to a higher standard of character, an elder is not held to a higher standard of service (leadership). Every believer – if they are following Jesus Christ – will be serving others and, therefore, leading by example. We should recognize elders because they are actually humbling themselves and becoming obedient as a servant – not that their service removes our responsibility, but so that their service can be an example for us to follow.
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Series on Elders
1. Elders (Part 1) – Introduction
2. Elders (Part 2) – Character
3. Elders (Part 3) – Leadership
4. Elders (Part 4) – Teaching
5. Elders (Part 5) – Shepherding
6. Elders (Part 6) – Overseeing
7. Elders (Part 7) – Conclusion
Elders (Part 2) – Character
According to 1 Timothy 3 and Titus 1, when believers appoint or recognize someone as an elder, they should take the persons character into account. In fact, most of the items in these lists are related to character or behavior. There is very little in these passages related to function or giftedness.
Thus, when recognizing someone as an elder, the believers should look first at a person’s character and behavior. But, immediately we should ask the question, “Does Scripture require an elder to have a higher character than any other believer?” Are there moral requirements or behavioral norms for elders that are different from the moral requirements or behavioral norms of other believers?
In 1 Timothy 3 and Titus 1, Paul says that elders should be blameless, sober-minded, self-controlled, respectable, hospitable, gentle, not quarrelsome, not a lover of money, upright, holy, disciplined. Are these requirements unique to the elder? No. In fact, God calls all believers to live a life that demonstrate these same characteristics.
In Biblical Foundations for Baptist Churches, John Hammett states:
Whatever is involved in being an elder, it is not a calling to a higher standard of Christian living. How could it be, when every Christian is commanded by Christ to “be perfect” (Matt. 5:48) and when the goal and destiny of every Christian is Christlikeness (Rom. 8:29)?
But if these character traits are commanded of all Christians, what is their significance here? The key to understanding the meaning of these lists of character traits is remembering that one of the responsibilities of leaders is to set the example for the flock (1 Peter 5:3).
Thus, according to Hammett, these lists of characteristics are not unique to the elder, nor are they a job description. Instead, they are to help believers recognize those who are already living the life that God has called all believers to live. In other words, whoever is actually living the way that God wants them to live should be recognized as an elder – that is, as an example to other believers.
I think it is possible to further refine this statement. We should recognize that no one is able to live perfectly. No elder can perfectly demonstrate the characteristics listed in 1 Timothy 3 and Titus 1. Just has Paul had not yet reached perfection, none of us have reached perfection yet either, though we should all be growing in maturity toward perfection in Jesus Christ. Because of this, it is probably better not to see these lists as “qualifications”, otherwise, no one would be “qualified” (see my post called “Qualifications and Examples…“).
Thus, it would probably be better to restate my earlier statement like this: Whoever is best living the way that God wants all believers to live should be recognized as an elder – that is, as an example to other believers.
But, this has implications for all believers, not just for elders. When we look at the lists of characteristics in 1 Timothy 3 and Titus 1, we should not read them as characteristics for elders only. Instead, these characteristics should be evident in the lives of all believers. The characteristics are not unique for elders. So, everyone who is following Jesus Christ should see their lives – more and more – demonstrating blamelessness, sober-mindedness, self-control, hospitality, gentleness, etc.
Furthermore, if believers are to recognize elders as those who best demonstrate these characteristics, then they must know the elders intimately. These characteristics are not found on a resume or during a weekend visit; they are observed during the rough times in a person’s life. In order to tell if a person is gentle, we must see that person react to someone else who is being harsh. In order to tell if a person is self-controlled, we must see that person react to a situation that is tempting. In order to examine a person’s hospitality, we must see how that person treats strangers. In other words, if we are going to recognize someone as an elder, we must first live with that person long enough to know whether or not that person regularly demonstrates those characteristics, and whether or not that person is a person who is growing in maturity toward Christ-likeness.
The character traits and behaviors listed in 1 Timothy 3 and Titus 1 are not intended for elders alone. All believers are responsible for submitting to the Spirit so that their lives will also demonstrate those characteristics. When we recognize someone as an elder, we must live with them long enough to witness a growing level of maturity in demonstrating Christ-like character. This does not mean that elders are held to a higher standard. Instead, people are recognized as elders when they best exemplify the standard to which all believers are called.
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Series on Elders
1. Elders (Part 1) – Introduction
2. Elders (Part 2) – Character
3. Elders (Part 3) – Leadership
4. Elders (Part 4) – Teaching
5. Elders (Part 5) – Shepherding
6. Elders (Part 6) – Overseeing
7. Elders (Part 7) – Conclusion