Stylos

“…so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar (stylos) and ground of the truth” (1 Timothy 3:15).

An occasional commentary by Pastor Jeff Riddle, Jefferson Park Baptist Church

Answering Common Questions On Church Leadership

May 2003

Recently our church leadership (Pastor and deacons) have been studying the Scriptures and considering ways to make our church government more faithful to the Bible and more practically efficient in doing kingdom work. One of the possibilities we have discussed is the establishment of an Elder Council to serve alongside a Deacon Body in leading and serving the needs of our church. Below are some of the questions we have asked and some of the responses we have formulated. This remains a “work in progress” as we prayerfully consider our church government.

A. What does the Bible say about elders?

The term “elder (Greek: presbyteros)” is the most common leadership term found in the New Testament (see Acts 11:27-30; 14:23; 15:4, 6, 22, 23; 16:4; 20:17; 21:18; 1 Tim 4:14; 5:17, 19; Titus 1:5-9; James 5:14; 1 Peter 5:1; 2 John 1:1; 3 John 1:1).

“Elder” is often used interchangeably with two other leadership titles in the New Testament. The first is “bishop” (used in the KJV) or “overseer” (used in the NIV) from the Greek word episkopos (see Acts 20:28; Phil 1:1; 1 Tim 3:1; Titus 1:7). The second is “pastor” from the Greek word poimen. Some are surprised to learn that the title “pastor” occurs only once (Ephesians 4:11) in the New Testament. There are also a few times when a verb “to pastor” or “to shepherd” is also used to describe the work of church leaders (see Acts 20:28; 1 Peter 5:2).

So, the terms “elder,” “overseer,” and “pastor” are all used interchangeably in the New Testament. It also appears that each local congregation was guided by a group of elders rather than a single elder (see question D below). “Plural leadership” then is the model of the New Testament church. This also has roots in the Old Testament as Moses was instructed to share his leadership of the people of Israel (see Exodus 18:13-27; Numbers 11:16-17). Proverbs 15:22 wisely says, “Plans fail for lack of counsel, but with many advisors they succeed.” Although all elders are to be men who are “able to teach” (see 1 Tim 3:2; Titus 1:9), it appears that at least one of the elders in a church (the one we today call the Pastor) is to have preaching and teaching as his primary task: “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (1 Timothy 5:17).

B. What are the Biblical qualifications for elders?

There are two places where we get specific lists of the spiritual qualifications for elders or overseers:

1. 1 Timothy 3:1-7. The overseer is to be:

2. Titus 1:5-9. The elder or overseer is to be:

The elders are to be mature Christians who demonstrate the fruit of the spirit in their home, in their church, and in the world. They are also to be sound in teaching the truth of God’s word.

C. What do elders do in the church?

First, we should note that the Pastor, as the primary preacher and teacher of the church, is among the elders. The elder body is responsible for many of the things that we commonly attribute to the solo Pastor alone, like insuring the doctrinal integrity of the church’s teaching, planning preaching that nourishes the body, doing spiritual counseling, and providing administrative oversight of the church. The elders would come alongside the Pastor to assist him in oversight of the church, encourage and advise him, and hold him accountable. The elders are not the only ones who have the gift of teaching or ministry in the church, but their task is “to direct the affairs of the church” (1 Tim 5:17) and to “keep watch over” the flock “as men who must give an account” (Hebrews 13:17).

Although the elders will be involved in personal ministry, the work of the elders is distinguished from that of the deacons (see Acts 6:1-7) in that their primary task is spiritual oversight of the congregation. The elders do not make any major decisions, however, without consulting the entire congregation of disciples (see Matthew 18:17; Acts 6:2; 15:4; 1 Cor 5:4).

D. When the Bible speaks of “elders” how do we know that this refers to a body of elders within one particular local church and not a gathering of solo elders (or pastors) from several different local churches?

One may argue that in places like Acts 20:17 where it says, “From Miletus, Paul sent to Ephesus for the elders of the church,” that “elders” refers to various teaching elders (pastors) from various local house churches throughout Ephesus, who were being called to meet with Paul.

One should look very closely, however, at several important passages:

1. Acts 14:23:

“Paul appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust” (NIV).

“And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed” (KJV).

Of interest here is the phrase “in each church” (NIV; KJV: “in every church”). The Greek is kat ekklesian. The preposition kata is followed by the singular accusative form of the noun ekklesia. The word ekklesia here refers to a singular, local body of believers. The missionary model set forward by Paul is preaching of the gospel and winning disciples (Acts 14:21); strengthening and encouraging them in the faith (v. 22); then establishing leadership (elders) for the local congregation (v. 23).

2. 1 Timothy 4:14:

“Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you” (NIV).

“Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery” (KJV).

Of interest here is the phrase, “the body of elders” (NIV; KJV: “the presbytery”). The Greek word underlying this phrase is the word presbyterion, which is found only two other places in Scripture (Luke 22:66; Acts 22:5), where it refers to the Jewish elder council. In 1 Timothy 4:14 it refers to a council of Christian elders in the context of ordination. Now the question is, “Did ordination occur within the context of the local church?” If this was a local church act, then it assumes an elder body within that local church which ordained Timothy.

3. 1 Timothy 5:17:

“The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching” (NIV).

“Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine” (KJV).

This passage assumes that there is more than one elder in the church and that some (or at least one) has the primary role of preaching and teaching, while others have the primary responsibility of otherwise “directing the affairs of the church.” Here, it is unlikely that “elders” refers to pastors of various churches, because each of the pastors would be expected to preach and teach within their respective congregations.

4. Titus 1:5:

“The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you” (NIV).

“For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:” (KJV).

The Greek phrase kata polin underlies the phrase, “in every town” (NIV; KJV: “in every city”). It is a similar construction to that used in Acts 14:23. The preposition kata is followed by the singular accusative form of the noun polis.

The question is whether or not Paul was urging Titus to appoint solo elders (pastors) in several local churches in each town in Crete, or whether Paul was assuming that each town on this sparsely populated island might have one local church to which Titus would help appoint a body of elders. The latter option seems a better possibility.

5. James 5:14:

“Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord” (NIV).

“Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:” (KJV).

Again, we assume that “church (ekklesia)” here refers to a single, local church. The implication is, then, that the church has a body of elders who may be called upon for prayer.

6. 1 Peter 5:1:

“To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings and one who also will share in the glory to be revealed” (NIV).

“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:” (KJV).

In this letter to various local churches (see 1 Peter 1:1) Peter addresses the “elders.” It seems clear that Peter, who calls himself an elder, assumes that each church is shepherded by a group of elders.

E. O.K., if we grant that the New Testament teaches a body of elders in each local church, how do we know that the term “elders” does not simply refer to the combination of the solo pastor and the deacons, rather than a body of elders distinct from deacons?

We should closely examine several key passages to approach this question:

1. Acts 6:1-7.

Most see this as the formation of the first deacon body in the early church. In response to conflict among Jewish and Gentile Christians over care of widows (v. 1), the Twelve gathered “all the disciples” (v. 2, i.e. the congregation). The Twelve say, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables” (v. 2). Instead, they encourage the disciples to select seven men for this duty. They conclude: “We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word” (vv. 3b-4).

Here, a basic division of labor within the church is proposed. Some (the Twelve) give their time to prayer and the ministry of the word (preaching and teaching) and some (the Seven) to hands-on service. The church no longer has the Twelve disciples, but it now has pastor-teachers, overseers, and elders to assume this task.

2. 1 Timothy 3:1-13; Titus 1:5-9.

This important passage describes the qualifications for overseers (vv. 1-7) and deacons (vv. 8-13) in the church. We must note that the terms “overseer (episkopos)” and “elder (presbyteros)” are used interchangeably by Paul. Compare Titus 1 where Paul lays down qualifications, in a manner similar to 1 Timothy 3:1-7, and uses the term “elder” (v. 5) interchangeably with the term “overseer” (v. 7).

3. Philippians 1:1.

In the opening greetings, Paul writes: “To all the saints in Christ Jesus at Philippi, together with the overseers (episkopoi) and deacons (diakonoi).” Again, we assume that Paul is writing to a local church in Philippi (even if it met in many cell groups within the city). From Titus 1:5-7 we know that Paul thought of the terms “overseer” and “elder” interchangeably. So, Paul’s address is to the congregation (“the saints,” all the believers), to the elder body (“the overseers”), and to the deacon body.

From these passages, we gain an understanding of a clear distinction between elders/overseers and deacons. Each has a distinct function to play with the local church that is essential to its proper function. The elders are not the same as the deacons, and the deacons are not the same as the elders. It seems unlikely, then, that the Biblical term “elders” refers to a combination of the solo Pastor and the deacons.

F. If a Baptist church has Elders, how is it different from a Presbyterian church?

The existence of an Elder Council in a Baptist church would not do away with the role of the congregation. Elders would have an important role in shaping the church’s vision, making decisions, and overseeing ministry, much as we expect the Pastor (alone!) to do in our current system. The congregation would still play a vital role in things like electing all officers and leaders (including the elders themselves), approving the budget and major financial matters, dealing with membership matters, etc. Unlike the Presbyterian church, the Elder Council would not make any major decisions without church input and approval.

Baptist churches also retain their distinctions from the Presbyterian church in their understanding of the autonomy of the local church, the practice of believer baptism by immersion (rather than infant baptism), and its non-sacramental view of the ordinance of the Lord’s Supper. Having an elder body would not make a Baptist church a Presbyterian one.

G. Isn’t having elders a new thing for Baptist churches?

Though it is rare in most modern Baptist churches, early Baptists typically referred to their pastors as “elders.” The article on the church in the 1689 Second London Baptist Confession reads in part:

A particular Church gathered, and completely organized, according to the mind of Christ, consists of officers, and members; and the officers appointed by Christ to be chosen and set apart by the Church (so called and gathered) for the peculiar administration of ordinances, and execution of power, or duty, which he entrusts them with, or calls them to be, to be continued to the end of the world, are Bishops or Elders and Deacons.

The way appointed by Christ for the calling of any persons, fitted, and gifted by the Holy Spirit, unto the office of Bishop, or Elder, in a church, is, that he be chosen thereunto by the common suffrage of the church itself; and solemnly set apart by the fasting and prayer, with imposition of hands of the Eldership of the church, if there be any before constituted therein; and of a Deacon that he be chosen by the like suffrage, and set apart by prayer, and the like imposition of hands.

Even the 1925 Baptist and Message of the SBC mentions the role of “elders” in its article on “The Gospel Church”: “Its Scriptural officers are bishops, or elders, and deacons.” Most Baptist churches today have a single Pastor and a Deacon body (or “Board”) in leadership.

In these days, some modern Baptist churches are establishing elder bodies and going to a “plural leadership” model. Some of the well-known churches now using this model include Capital Hill Baptist Church in Washington, D.C. (an SBC church where Mark Dever is Pastor), Bethlehem Baptist Church in St. Paul, Minn. (a Baptist General Conference church where John Piper is Pastor), and Grace Community Church in Sun Valley, California (an independent Baptist church where John McArthur is Pastor).

As Baptist Christians, we should remember that we are driven not so much by tradition but by the teachings of Scripture. Our first question, therefore, should not be “What have we always done?” or “What are most others doing?” but “What does the Bible say?” Therefore, we should ask if the establishment of an Elder Council is faithful to Scripture.

H. Would having Elders weaken the role of the congregation?

Again, the existence of an Elder Council would not weaken the role of the congregation any more than having a Pastor weakens the congregation. The congregation would elect elders (and all other leaders), approve the church covenant, doctrinal statement, etc. Rather than conceiving of the Elder Council as weakening the congregation, one should think of the Elders as strengthening and encouraging the Pastor (and the entire church) by offering wise counsel, administration, and teaching.

I. We have a hard enough time finding committed and qualified deacons, wouldn’t it be even harder to try to find Elders and Deacons?

We will only be able to answer this question if we make the transition, but I would suggest that having an Elder Council might actually encourage and strengthen the Biblical role of deacons at JPBC. First, the Elder Council does not need to be a large body at this time, and will be proportional to the church’s size. The existence of an Elder Council would alleviate the current burden on the deacons by taking “elder functions” out of their hands. Deacons would focus on service and not oversight. Elders would meet weekly to deal with oversight issues. Deacons would meet monthly to focus on serving the church’s needs. The Deacon term of service also might be limited to a single year, which might make it appealing to those who do not wish to make a longer-term commitment.

J. Should only men be considered for the role of Elder? If so, won’t this offend and limit the ministry of women within the church?

The role of elder (presbyteros) or overseer (episkopos) is consistently a male role in Scripture. The goodness of the gender distinction is rooted in the creation order. From the Bible’s perspective, men and women are completely equal (Gal 3:28). Both are made in the image of God (Gen 1:27). Men and women, however, are not the same. Our differences are not to be ignored but valued and celebrated. One way in which we differ is that we are given different roles in the home and church (cf. 1Cor 11:2-16; Ephesians 5:21-33; Colossians 3:18-19; 1 Peter 3:1-7). Men and women were not made to compete with one another but to complete one another.

In 1 Timothy 2:12 Paul writes: “I do not permit a woman to teach or to have authority over a man; she must be silent.” Later, in 3:2, Paul says that an elder must be “able to teach.” A plain sense reading of Scripture tells us that the role of elder is limited to men.

This does not, necessarily, limit the service of women in ministry. Scripture shows Priscilla, along with her husband Aquila, discipling Apollos (Acts 18:26); Paul affirms women praying and prophesying in church, as long as they have “a sign of authority over their heads” (1 Cor 11:3-10); there were orders of widows who served the early church (1 Tim 5:3-15). Women are shown in Scripture discipling children (cf. 2 Tim 1:5; 2:14-15) and other women (cf. Titus 2:3-5). In fact, with a recognized Elder Council in the church, women may be freed to pursue even more ministry opportunities. Under the guidance of an Elder Council, women would have greater freedom to teach in Sunday School, lead Bible studies, and participate in worship leadership. Women, of course, remain full participants in the most important church leadership body, the congregation. Numerous avenues for ministry and service are open to women.

Rather than limiting the role of women, the existence of an Elder body of spiritual men may serve as an encouragement and example to the men of the church.

K. If the Elder Council is limited to men only on Biblical grounds, then why not limit the deacon body to men only? After all, doesn’t 1 Timothy 3:12 say that “a deacon must be the husband of but one wife”? Are you guilty of selective literalism here?

There are two passages that seem, at first glance, to open the possibility that women may also serve as deacons:

1. Romans 16:1: “I commend to you our sister Phoebe, a servant (diakonos) of the church in Cenchrea.”

2. 1 Timothy 3:11: “In the same way, their wives (NIV footnote: deaconesses; Greek: gunaikas, may be translated as “wives” or simply as “women”) are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything.”

The question is whether or not these are references to women filling the office of deacon. It may be that Phoebe is merely commended as an exemplary “servant” (an appropriate translation of the Greek word diakonos) in Romans 16:1 without saying she fills the official role of deacon. It may be that 1 Timothy 3:11 refers only to the role of women who were married to deacons and, thus, formed a ministry team with their husbands. In this case, again, the women would be recognized servants but not holding the office of deacon. As noted in the question above, the fact that 1 Timothy 3:12 says that a deacon is to be “the husband of one wife” indicates that the office of deacon was filled by men alone. We might also examine the list of the seven ministers (deacons) in Acts 6 and note that all are men.

Many early Baptist churches had deaconesses. These were often a group of women who served separately from the male deacon body. Their main focus was ministry to other women that would be inappropriate for men to do. This seems to be the most practical and Biblical reason (see Titus 2:3-5) to justify women deacons in the local church. They may be needed to meet the ministry needs of women, in particular, in the church.

L. Would the existence of an Elder Council and a deacon body in the church set up something like two chambers of government analogous to the senate and house in the US congress? Would this lead to political wrangling, rivalry, gridlock, and conflict between these two bodies that will damage the church’s harmony?

It is important that the deacon body not be considered a deliberative body. Their role is to pursue hands-on, table-waiting ministry, not to deal with matters of doctrinal definition or administrative leadership or oversight issues. Of course, as individual members they play this role when the church meets in conference as a congregation, but as a deacon body their top priority is ministry.

Mark Dever addresses this issue in his book, A Display of God’s Glory, and describes how his own church chose to define the role of deacons:

So the deacons were not a separate power block in the [early] church. They were not a second house of the legislature, through which bills needed to be passed. They were servants who served the church as a whole by helping them with the responsibilities that the main teachers could not perform ….

At our church in Washington, D.C., we recognize our deacons not as a deliberative body, but rather as those people in our church who coordinate particular needed ministries in the church (p. 12).

One practical way to avoid putting elders and deacons in competition would be to have all monthly deacon meetings held jointly with the Pastor and elders to communicate openly and freely share ministry needs and plans.

Jeffrey T. Riddle
Pastor, Jefferson Park Baptist Church

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