THE OFFICE OF AN ELDER
Every organised body must have leaders. The Church of God
is not excepted. Under the Old Covenant, the leaders of the Church were the
Priests, Levites and Prophets. Under the New Covenant, there were Apostles,
prophets, evangelists, and pastors and teachers (Eph 4:11). These New Testament
offices are of two sorts: extraordinary and ordinary. The extraordinary
officers were men in the church who were endowed with supernatural gifts and
extraordinary authority in order to attest to the divine of origin of the New Testament
Church and to settle the
constitution and administration of the Church into its ordinary and permanent
form. Such were the Apostles, prophets and evangelists. Once the Church was
established and the canon of Scripture completed, however, these offices ceased
their functions. Thus, we do not read of any instruction to appoint apostles,
prophets or evangelists to succeed those who pass from the scene. Neither do we
read of qualifications necessary for these offices. On the other hand, we do
read of the Apostles ordaining elders in every church (Acts 14:23); and we are
given specific qualifications necessary for elders and deacons, so that we may
appoint them to the offices in the church (e.g., 1 Tim 3:1–13). Elders and deacons
are therefore, the perpetual and ordinary officers of the Church.
In this article, we shall look at the office of an elder, and next week, God
willing, we shall study about the office of a deacon.
One Office, Four
Functions
We begin by noting the fact that there is a difference of opinions among
Reformed ministers on how many ordinary offices there are in the church. The
Westminster Form of Presbyterial Church Government, which follows
Calvin’s view closely, states that “The officers which Christ hath appointed
for the edification of His Church, and the perfecting of the saints, are some
extraordinary, as apostles, evangelists, and prophets, which are ceased. Others
ordinary and perpetual, as pastors, teachers, and other church governors, and
deacons.” This appears to suggest that there are four different offices in the
Church. The scriptural proofs cited for this division are Romans 12:7–8 and 1
Corinthians 12:28.
However, Romans 12:7–8 is clearly about gifts rather than offices in the church
since the Apostle Paul precedes the entire passage with: “Having then gifts
differing according to the grace that is given us….” Similarly 1 Corinthians
12:28 is not entirely about offices. The verse reads: “And God hath set some in
the church, first apostles, secondarily prophets, thirdly teachers, after that
miracles, then gifts of healings, helps, governments, diversities of tongues.”
What is clearly seen in the Greek can also be seen in the English, viz.:
the second part of the verse,—following the words “after that” (Grk. epeita),—speaks
about gifts rather than offices. On the other hand, there is evidence to show
that “pastors,” “teachers” and “church governors” all refer to just one office,
with different functions. In the case of pastors and teachers, it can be seen
that they are the same office in Ephesians 4:11. Notice that in this verse, the
word “some” (Grk.ho) occurs before every office mentioned except that of
“teacher.” This suggests (according to a Greek syntax rule known as Sharp’s
Rule) that the “pastors and teachers” are the same office. That is, a
pastor must be a teacher and a teacher must be a pastor, though it is possible
that some are more gifted to be teachers and others more gifted to be pastors.
Similarly, the New Testament appears to speak of two offices of eldership: one
known as “bishops” or “overseers” (Grk.episkopos) and the other known as
“elders” or “presbyters” (Grk. presbuteros). However, there are
strong evidences that these two terms are synonymous. Firstly, in Acts 20:17,
we read of Paul calling for the “elders” (Grk. presbuteros) of the
Church of Ephesus to meet him at Miletus, but when he met them, he referred to
them as the “overseers” (Grk. episkopos) of the Church. Secondly,
in Titus 1:5, Paul reminds Titus that one of his duties was to ordain “elders”
(Grk.presbuteros), but he then proceed to give the qualifications of a
“bishop” (Grk.episkopos), without so much as mentioning the
qualifications of an elder. The conclusion is obvious: the two terms are
synonymous.
Furthermore, it is strongly evident that a pastor-teacher is but a teaching
elder, i.e., an elder specially gifted to preach and teach, and supported by
the church for that purpose. Firstly, the New Testament does not list any
qualifications for the office of a pastor, which suggests that the office is
probably that of the elder. Secondly, Paul refers to elders who were appointed
to be “overseers, to feed the church of God” (Acts 20:28); and to elders who
not only rule but “labour in the word and doctrine” (1 Tim 5:17). He taught
that such elders ought to be remunerated by the church (1 Tim 5:18).
The conclusion is inevitable, I believe. The terms
“pastors,” “teachers” and “elders” all refer to the same office, though serving
in different capacities. The implications are:
Implications
Firstly, that each local assembly should have a plurality of elders with
different functions. Thus, Paul and Barnabas “ordained them elders in every
church” (Acts 14:23).
Secondly, it shows that each elder in the local assembly has the same
authority. The pastor is but one of the elders. He may be theologically trained
while the rest are not, and his views on doctrines and theological issues
should be given due respect, but he does not have final say in the matters of
the church. Or, to put it in another way, he has the same number of votes as
the rest of the members of the session.
Thirdly, it shows us that the basic criteria for all elders in a local
assembly should be the same. They must, for example, be “apt to teach” (1 Tim
3:2; 2 Tim 2:24), whether or not they are serving as teaching elders.
Fourthly, elders have four principle responsibilities corresponding to
the four titles used in Scripture. Depending on the gifts and training of the
elder, he may serve with particular emphasis in certain capacity, but every
elder in a church must be responsible for all four presbyterial duties. These
are:
Duties of the Elders
Oversight and Pastorate of the Church. Paul’s instruction to the elders of Ephesus is applicable to all elders today:
“take heed therefore unto yourselves, and to all the flock, over which the Holy
Ghost hath made you overseers” (Acts 20:28). Similarly, the Apostle Peter’s
exhortation is applicable: “Feed the flock of God which is among you, taking
the oversight thereof, not by constraint, but willingly; not for filthy lucre,
but of a ready mind” (1 Pet 5:2). It is instructive for us to note that the
Greek word translated “flock” in Acts 20:28 is poimnion. The verbal
form of this word is poimainô, which is the word translated “feed
the flock” in 1 Peter 5:2. Furthermore, a person who does poimainô is
the poimên, which is translated as “pastor” in Ephesians 4:11. In
other words, an elder is also a pastor or an under-shepherd overseeing the
flock. Though it is customary to call the minister of the Gospel as the pastor
of the congregation, because it is his primary and full-time vocation, we must
not forget that every elder is also a pastor in the church. Every elder must
care for the flock, and watch over their spiritual well-being. No elder ought
to be in the session, who does not know the flock. The charge of Solomon
applies to every elder: “Be thou diligent to know the state of thy flocks, and
look well to thy herds” (Prov 27:23).
Rulership. The author of Hebrews refers to elders as those who have
rule or leadership over the church (Heb 13:7). The elder must rule over the
affairs of the church just as a father rules over his family (1 Tim 3:4). He is
not to be lord over God’s heritage, but he is to lead by example (1 Pet 5:3; 1
Tim 4:12), and as he is set over the congregation (1 Thes 5:12), he is
responsible for their well-being and will have to give an account to the Lord
concerning them (Heb 13:17). To do so the elder must not only be an overseer
and shepherd, but he must be involved in setting the directions, and making the
decisions of the church on behalf of the congregation. Conversely, the members
of the church must obey and submit themselves in the Lord to the authority of
elders set over the flock (Heb 13:17).
Teaching. Paul list “apt to teach” as a qualification for the
elder. This is because an elder must “feed the flock” (Acts 20:28; 1 Pet 5:2).
How does he feed the flock but by teaching and exhortation (2 Tim 2:2; Tit
1:9)? The word translated “exhort” (Tit 1:9) is the Greek parakaleô,
which may also be translated “encouraged,” “urge,” or even “comfort.” Thus, the
elder’s teaching is not restricted to formal teaching duties, but includes
informal counselling, and words of encouragement. The elder should also be able
to “convince the gainsayers” by sound doctrine (Tit 1:7–9). The word translated
“gainsayers” (Grk. antilegô), may be literally translated “those
who speak against,” i.e., those who oppose the “faithful word as he hath been
taught.” Ideally, it would appear then, that the elder should be so familiar
with the doctrines and practices in the church that he can give a reasonable
response to queries and objections to the doctrines held. This, of course, does
not mean that every elder must be equally knowledgeable and gifted to this
task. Otherwise, it would make little sense for Paul to speak of a class of
elders who “labour in the word and doctrine” (1 Tim 5:17). As mentioned
earlier, we customarily call this class of elders, ministers, pastors or
teachers.
Conclusion
May the Lord grant us, therefore, that He may raise up elders meeting the
criteria set forth in the Word of God (1 Tim 3:1–7; and Tit 1:7–9); and ready
to serve Him by pastoring, overseeing, ruling, and teaching the flock purchased
with the blood of the Great Shepherd of the sheep, the Lord Jesus Christ.
—J.J. Lim
