Deacons
After finishing an extended series on elders, a friend pointed out that I have not written much about deacons. While this will not be an extended study, I do want to write about a few observations concerning deacons in Scripture.
First, “deacon” is a transliteration of the Greek word διάκονος (diakonos), which means “servant”. The English word “minister” is sometimes used to translate διάκονος (diakonos). However, as John Hammett points out in Biblical Foundations for Baptist Churches, the word minister “in contemporary English use connotes more of an ecclesiastical office, whereas diakonos in New Testament use is more a general word for ‘servant.'” Therefore, as we are attempting to understand the English word “deacon”, we should start with the idea of serving.
Second, very few biblical passages discuss “deacons”. In fact, the ESV only translates διάκονος (diakonos) as “deacons” in two passages: Philippians 1:1 and 1 Timothy 3:8-13. Unfortunately, these passages do not tell us how “deacons” are supposed to function among a group of believers, or how the function of “deacons” are different from the function of other believers.
Third, Acts 6 is sometimes used to describe both the origin and the function of “deacons”. Hammett offers these arguments in favor of reading Acts 6 as the origination of “deacons”:
Though some object that Luke nowhere applies the term diakonos to the men chosen to coordinate the distribution of food to widows, there are several good reasons for the traditional view. First, the related noun diakonia and a form of the verb diakoneÅ are found in Acts 6:1-2. Second, the qualifications and activities of the men selected in Acts 6 seem commensurate with the more detailed information in 1 Timothy 3:8-13. Third, if Acts 6 is not linked to the origin of deacons, we have an office with no precedent in Jewish society, with no origin in Scripture, and yet an office that was widely and readily accepted by New Testament churches.
I have discussed this passage previously in a post called “Seven Chosen to Serve“, but in summary, Hammett’s three points are not compelling to me. First, as Hammett points out, it is true that “the related noun diakonia and a form of the verb diakoneÅ are found in Acts 6:1-2″. However, he does not state that these forms are not only used in relation to the daily distribution to the widows, but also in relation to the work of the apostles. Second, “the qualifications and activities” of the men in Acts 6 is “commensurate” with the description of deacons in 1 Timothy 3:8-13, but they are also commensurate with the description of elders in 1 Timothy 3:1-7. In other words, these are very general descriptions, not specific to deacons. Third, this same argument could be made about “apostles”: we have not precedent in Jewish society, nor do we have descriptions in Scripture of how apostles are chosen after the original twelve. This is an argument to defend our current practices, not to determine scriptural prescriptions or descriptions. This passage tells us very little about the function of “deacons”. It is just as possible that this passage tells us about the function of “elders”.
Fourth, the translation of the Greek term διάκονος (diakonos) tells us much more about our ecclesiastical presuppositions than about the context of the term. For example, in 1 Timothy 3:8-13, the term is translated “deacon”. However, just a few sentences later, the same term is translated “servant”. Why? Because it is used to describe Timothy, and we have already decided that Timothy was not a “deacon”.
Fifth, we get much more information about “deacons” once we move beyond the New Testament into the writings of the Apostolic Fathers. However, we find different descriptions of the duties and functions of deacons. I think much of our modern practices and understandings of deacons comes from these writings as opposed to the New Testament. This does not make the practices wrong, but it does become problematic when we try to justify our practices from Scripture.
I wish I could say more about “deacons”, but anything further that we say could also be said about all followers of Jesus Christ. “Deacons” should serve… as should all believers. “Deacons” should “hold the mystery of faith with a clear conscience”… as should all believers.
Perhaps you would like to add something to this discussion about deacons. I would love to read about your understanding of deacons.
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?
—————————————————————————–
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”.
—————————————————————————–
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.
—————————————————————————–
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.
—————————————————————————–
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.
—————————————————————————–
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.
—————————————————————————–
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 1) – Introduction
Elders. Pastors. Overseers. Bishops. They have been called by many titles. Sometimes, the titles are used interchangeably; sometimes they are distinct. (For the purpose of the blog post, I will assume that elder, pastor, and overseer (bishop) refer to the same person in Scripture. Perhaps, if someone disagrees with this point, they could write a post to that effect. However, defending the position that I am suggesting is beyond the scope of this series.)
Teacher. Administrator. Motivator. CEO. Cheerleader. Officer. Shepherd. Authoritarian. Their functions and responsibilities vary as much as their titles.
Single. Multiple. Senior. First among equals. Equal. The number and relationship between elders is also highly discussed and debated.
The functions and roles of elders usually falls under the umbrella of ecclesiology (the study of the church). These functions and roles have been discussed, debated, and disagreed upon from the earliest writings that followed the New Testament. But, it appears that although pastors/elders/bishops were part of the church from very early in its existence (Acts 11; 14; 15; 16; James 5), the disagreements concerning pastors/elders/bishops were not as important as other disagreements in the early church, because the early creeds and confessions did not include any information about leadership among the church. However, beginning with the Reformation, almost every creed and confession included instructions concerning leadership.
As with many aspects of ecclesiology, the study of Christian leadership usually begins with current practices and beliefs which are then justified or clarified through Scripture. For example, roles such as leadership, teaching, overseeing, shepherding, and administrating are usually included within the roles of elders. Each role is then compared to Scripture and shown to be a function of an elder. However, this is not always the whole story.
As I move through this series, examining the scriptural teachings concerning the characteristics and functions of elders, I also plan to compare them with the characteristics and functions of all believers. Primarily, I hope to examine Scriptures to determine what characteristics, roles, or functions are unique to the leadership among the church. Hopefully, this will be an interesting study that will fuel some thought-provoking discussions.
As I’ve said previously, if you disagree with me, you may voice your disagreements in comments on this blog. I welcome discussion and criticism. I ask only that you attempt to offer your disagreements with the same humility and gentleness that I am attempting to offer my conclusions. Am I always right? No. I recognize this, and so I welcome the input of my brothers and sisters in Christ. I also ask that you take the context of Scripture into account before you offer a proof-text. Context is very important. We can prove anything we want from Scripture if we do not consider the context. However, that would not be beneficial to our brothers and sisters in Christ.
Thank you in advance for your comments, challenges, and encouragement.
—————————————————————————–
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
The bishop, the presbyters, and the deacons, oh my!
I’m studying Ignatius of Antioch for a research project in my Theological Foundations seminar. Ignatius was the bishop of Antioch who was killed in Rome around 107 AD. As he was being transported from Antioch to Rome, he penned seven letters: six letters to the churches of Ephesus, Magnesia, Tralles, Rome, Philadelphia, and Smyrna, and one letter to Polycarp, the bishop of Smyrna. Within these letters, Ignatius addressed several areas that are typically included within the scope of ecclesiology. Specifically, he discussed the sacraments and place of the bishop, the presbyters (elders), and the deacons within the church of each city.
Within Ignatius’ letters, there are several passages that deal with the bishop. He always uses this title in the singular when referring to the bishop of a church. Here are a few of the passages:
I urge [you], make every effort to do everything in the harmony of God, with the bishop presiding in the place of God, and the presbyters (elders) [presiding] in the place of the council of apostles, and the deacons who are precious to me having been entrusted with the service of Jesus Christ. (Ignatius to the Mangesians 6:1)
It is necessary, as you are doing, for you to do nothing apart from the bishop, but to be submissive also to the presbyters (elders) as to the apostles of Jesus Christ. (Ignatius to the Trallians 2:2)
Similarly, let all regard (respect) the deacons as Jesus Christ and the bishop as being in the place of the Father, then the presbyters (elders) as the council of God and as the assembly of the apostles. (Ignatius to the Trallians 3:1)
Make every effort to have one eucharist, for there is one flesh of our Lord Jesus Christ and one cup for the unity of his blood, one altar, as there is one bishop along with the presbyters (elders) and deacons. (Ignatius to the Philippians 4:1)
Let all of you follow the bishop as Jesus Christ [followed] the Father, and [follow] the presbyters (elders) as the apostles, then respect the deacons as the commandment of God. (Ignatius to the Smyrneans 8:1)
The reason that these passages are interesting to me is that they are not consistent with some of the other early Christian writings – even those writings from the same time period.
For example, Ignatius wrote one of his letters to Polycarp, who Ignatius recognizes as the Bishop of Smyrna. In his letter to the church at Smyrna, Ignatius tells the church to “follow the bishop as Jesus Christ followed the Father.” When writing to Polycarp, Ignatius instructs Polycarp to tell the church in Smyrna the same thing (Ignatius to Polycarp 5:2; 6:1)
However, when Polycarp writes a letter to the church in Philippi only a few years later, Polycarp does not even mention a “bishop”. Instead, Polycarp tells the Philippians to be subject to “the presbyters (elders) and deacons” (Polycarp to the Philippians 5:3).
In the Didache, another document written at about the same time, presbyters (elders) are not mentioned. Instead, the Didache instructs believers to appoint “bishops (plural) and deacons”. In an interesting twist, the Didache associates “bishops and deacons” with “prophets and teachers”, but the two groups do not seem to be synonymous:
Therefore, choose for yourselves, bishops and deacons worthy of the Lord, men [who are] gentle, and not lovers of money, and truthful and proved; for they also serve you the service of prophets and teachers. Therefore, do not disregard them, for they are honored among you, together with the prophets and teachers. (Didache 15:1-2)
The Didache mentions others types of travelling apostles and prophets (not to be confused with the original apostles of the New Testament nor the prophets of the Old testament) that seem to be distinct from the “bishops and deacons” and also the “prophets and teachers”. (Didache 11-13)
Why is this interesting to me? I think it shows that the early church struggled with some of the same questions that we struggle with today? Questions such as 1) What is the nature of Christian leadership? 2) Are there specific roles within the church that are distinct from gifting? 3) How should leadership within the church structure itself? 4) How should believers interact with those who they have recognized as leaders?
Ignatius seems to have answered these questions differently than Polycarp. And, the Didache seems to be different from both. Interestingly, in most of Ignatius’ letters he spells out what it means to follow the way of Jesus Christ, and he does not include the bishop, the presbyters, nor the deacons in any of those instructions.
I think it would be beneficial for all believers to read the Apostolic Father, as long as they learn to read critically. Before beginning a study of the early Christian writings, we must answer another question (for ourselves): Where will I find authority – in the texts of Scripture or in the early understandings of those texts?
Titles revisited…
I’ve previously discussed the use of titles between believers in a couple of posts (see “Dr. Anabaptist” and “Do titles matter?“). I thought it might be interesting to see what “titles” are used in Scripture. Specifically, I looked at vocative nouns… that is, nouns of direct address.
As an introduction, in the sentence, “My brother bought me a car”, the word “brother” is a noun being used as the subject of the sentence. But, in the sentence, “Brother, buy me a car”, the word “brother” is still a noun, but here it is used as a vocative. The person speaking is directly addressing someone by the designator “brother”. The subject of the second sentence is the implied “you” of the imperative verb “buy”.
So, I am looking at Scriptural uses of vocative nouns as they are used to address believers and others. What “titles” or “designators” did the biblical authors use to address their readers and other people?
Many times, a person is addressed by their name in the vocative case. For example, Theophilus, Ananias, Saul/Paul, Cornelius, Peter, Felix, King Agrippa, and Festus are all addressed by name in the book of Acts.
Sometimes, an author would address his readers by referring to their location: people of Jerusalem, Corinthians, Galatians, and Philippians. In each case, the person speaking or writing is addressing people from that location, and, in most instances, believers living in that location. (Thus, Aquila and Priscilla would be included in an address to “Ephesians” while they were living in Ephesus, but an address to “Romans” would include Aquila and Priscilla after they moved back to Rome.)
In another type of vocative address, the author would refer to his readers by designating them according to character traits. Thus, James referred to some of his readers as “Adulteresses”. Similarly, John referred to his readers based on either their age or their spiritual maturity: “Children”, “Young People”, “Older People”. Another favorite character trait used in an address is “beloved”. In fact, it is used 30 times in the New Testament. This makes it one of the most used “titles”.
But, what about the title “brother” (or “sister”). How often was this “title” used in the New Testament? Well, of the 640 nouns in the vocative case in the New Testament, 112 of those refer to others as “brothers” or “sisters”.
For the record, “brother” (or “sister”) is not the vocative noun with the most occurrences in the New Testament. That would be the noun “Lord”, which is used 124 times, primarily to refer to Jesus Christ.
It seems that, at least for the biblical authors, they preferred to think of and refer to other believers as “brothers” or “sisters”. I don’t think this is an accident. Instead, I believe that the idea of being adopted into the family of God was very important to the early believers. They recognized that when they were indwelled by the Holy Spirit, all of their relationships had changed. They took these words of Jesus very seriously:
While he was still speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him. But he replied to the man who told him, “Who is my mother, and who are my brothers?” And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matthew 12:46-50 ESV)
As we follow Christ and as the Spirit transforms us, we stop treating one another like the world treats people (based on rank, popularity, wealth, power, education, abilities, etc.). Instead, we begin to treat one another like the family that we are. We are members of a new family – not a temporary, earthly family of flesh and blood, but an eternal family birthed by the Spirit.
Thus, “brother” and “sister” are not niceties to use to address other believers, but a reminder of our intimate relationship with one another in God by Jesus Christ and through the Spirit. We should not be embarrassed if someone calls us “brother” or “sister”. We should not be embarrassed to call other people “brother or “sister”. Why? Because it is less a “title” and more a reminder of who we are together because of God’s grace and power.