The Office of an Elder- Called to Lead

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1Tim.3:1: Desires the office: “Aspires…….desires” (JND, NASB, ESV, HCSB) – orego = reach out, stretch out after something. Not the motive, but the action (the middle voice indicates the subject is reaching out after the object for himself).  The second word, epithumeo = an inward passionate compulsion & feeling; a strong desire.  Ambition is for the sake of self; aspiration on the other hand, cares less about the position than about becoming worthy of it. Ambition corrupts; aspiration purifies. “If anyone sets his heart on being an overseer” (NIV).

 

A godly desire longed for with pure motives in the will of God. It shapes as a sacred conviction. It can fuel the desire for more study, preparation, training.

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A good work, a fine work, a noble task (ESV, NIV), noble work (HCSB): Kalos – honorable, good, most worthy; intrinsically and outwardly good and attractive.

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Work – ergon – it demands energy. Noble work, serious work, hard work, demanding work, lot of work not only in “working” but also in “preparation” (Practical implications of this type of pastoral care, my book, 57-58). It is not an easy thing to become an elder of a church.

 

1 Thessa.5:12: (labor, kopiao). Rule over you/charge over you, taking the lead, standing in front (prohistamenous).

 

The office of overseer, a bishop: “the position of a bishop” (NKJV); “to be an overseer (HCSB); “exercise oversight” (JND). Episkopoe – overseership (from episkopeo= look upon, watch over, oversee; episkopos = overseer).

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Acts 1:20: same word – office; Position (HCSB); place of leadership” (NIV); “position of responsibility” (NET).

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Improper emphasis should be avoided. The work is primary; not just the office/position. But it is both an office and a work. It is not the office that is emphasized, but the function of overseeing.  It is a part of the ordered ministry in the church; not just the work of anyone. It is a place of service, a leadership sphere of ministry. The NT does not give a list of the full duties of overseers or its methodology or descriptions.

The overseer and the deacon are the only two offices/officers mentioned in the NT (Phil.1:1; Acts 20; 17; James 5:14). These are the only offices for which qualifications are given in the NT (1 Tim 3; Titus 1).

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1. This is an office which may be rightfully desired.

2. This is an office which primarily involves oversight.

3. This is an office that involves work.

4. This is an office that requires spiritual & moral qualifications.

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• An important calling

• A limited calling

• A compelling calling

• A responsible calling

• A worthy calling

• A demanding calling

(John MacArthur)

 

The Three Terms-  presbuteros, episkopos, and poimen - elders (Spiritual maturity/experience), overseers (spiritual work of watching over/supervision, authority & leading function ), pastors/shepherds (spiritual capacity/gift & shepherding function) are interchangeably used in the Scripture (Acts 20:17, 28; 1 Peter 5:1-2; Titus 1:5,7; My book 37).

 

Most of the evangelical churches have made a distinction between the pastor (senior pastor/executive pastor) and the other elders (lay elders). Among Presbyterians, a distinction is made between teaching elders (pastors/ministers) and ruling elders. This leads to 3 office view including the deacons. This is biblically unwarranted. Paul makes no such distinctions either in 1 Tim.3 or Titus 1 or elsewhere. All elders are both to lead and to teach (all need not be preaching before the congregation, but at least in some capacity; all should be able).No distinction is made in the NT between those who are pastors and those who are other elders. We find apostles and elders; not pastors and elders. No separation between pastors and elders were made in Paul’s letters. One or more elders may serve full-time in pastoral ministry. Timothy and Titus probably functioned as apostolic delegates or representatives sent by the apostles.

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1 Tim.5:17-18: (17-25: Honoring Elders, Caring for the Care-givers)

 

Here it is not a distinction between “teaching” and “ruling” elders. All elders rule and also teach to some extent. But the responsibility of public preaching (“word”/speaking) & teaching of the congregation fell more to some than to others (the proclamation/pulpit ministry – en logoi kai didaskaliai- word & doctrine; preaching & teaching (NASB). Logos/General function of Speech –proclamation, preaching includes exhortation, admonition; Teaching – systematically imparting instruction that can be applied to life, to apologetically defend the faith, defense against heresy (1 Tim 4). All are not equally able or gifted in this area. This is a fact.

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• Not two categories of elders - those who rule and those who preach & teach.

• Not a contrast between responsible & irresponsible, committed or not-committed, holy and sinning elders.

• Even among faithful and gifted elders as a team, by comparison or by degree there are some who surpass others in their duties in excellence, or more gifted in certain areas of ministry.

• This has nothing to do with their sincerity or motives.

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Some of the elders serve with greater devotion, diligence, effort, and excellence; probably they are more equipped and also able to devote more time in the practical aspects of shepherding. Some elders gave themselves to preaching and teaching in addition to their regular duties.  (this is seen in most assemblies).

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Rule: Preside over, stand first (proestotes from proistemi). Spiritual oversight. “Take the lead” (JND).

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• Ruling, leading was the responsibility of the elders in the early church.

• They are first in terms of leadership in the church.

• It is elders and not the deacons who have the authoritative oversight of the church.

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Well: The emphasis here is not on the verb rule but on the adverb kalos (well, excellence).

 

Counted worthy (axioo) – considered through a thinking process; evaluation. In the imperative mood.

 

1. Though every elder is engaged in teaching, some would do so with more giftedness, energy and excellence (kopiontes, from kopiao. Not the amount of work, but the effort). This aspect of the ruling/superintendence ministry should not be overlooked or minimized; it should be recognized and commended. Paul further describes these men as especially (malista) = chiefly, particularly……….Not two classes, but the manner in which the responsibilities are discharged.

 

2. Double honor (diples times). “Double” does not refer to pay scale; not in a mathematical or numerical sense. No scriptural statements regarding pay scale in ministry; not twice the regular stipend than widows or double the sum given to widows – “double pay” (GNB) - the modern paid/salaried ministry system is read into the text by many commentators).

 

Honor (timao) – respect, regard, appreciation, care (1:17; 6:1). It can also refer to meeting needs, financial support (honorarium) – 5:3. See also Matt.15:1-6; 27: 6, 9; Acts 4:34; 1 Cor.6:20. The context in 1 Tim 5: 3 & 17 demands financial support. It is implied again/reinforced by the Scriptural quotations Paul uses in 5:18 (Deut.25:4; Mat.10:10; Luke 10:7). Paul defended this truth and explained in 1 Cor.9:1-14.

3. Double honor includes both ideas – worthy of respect, and worthy of financial help. Since they are not able to carry on regular employment as they devote so much time to pastoral ministry. Faithful shepherds who provide spiritual food to their needy flocks should be provided for, because they do this at the expense of earning a living elsewhere. When oxen are used to thresh wheat, they should not be muzzled.

4. This honoring has Scriptural support. This is a simple practical truth that should not be ignored.

 

Practical implications: full-time elders, method of support (my book, 57-58).

 

Apt to teach (“able to teach” 2 Tim.2:24, didaktikon) – apt at teaching, “an apt teacher” (RSV); “an able teacher” (HCSB). Not “teachable.”

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1. Here is the only qualification that related specifically to his giftedness and duty/function.

2. The one requirement in this list that is not necessarily required of all believers.

3. One qualification not required of deacons. This sets him apart from the deacons.

4. Only distinguishing skill required of the elders.

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Titus 1:9: Throws further light on this qualification. The ability is both to teach the truth and refute error. Great need then and now. He must be convinced of the truth and be committed to it. He must be devoted to the apostolic word.

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Two-fold function – Encourage/ exhort and refute/convict.

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1 Tim.5:17-18 makes better sense in the light of this qualification.

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Being Gifted for this is crucial: Giftedness & God-given ability, inherent capacity, readiness, preparedness, skill, knowledge is an integral part of this requirement.

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• Knowledge of what is taught.

• Knowledge is obtained and expanded by study of the Word/education-formal or informal (that honors the Word and upholds its inerrancy, infallibility & authority).

• One who can present the truth effectively.

• Though the elder may not be called as a teacher, he must have the skill and ability to explain the Scriptures and help others understand and apply them (not scintillating sermon, or a brilliant communicator/orator). But he must be able to teach – ability, effectiveness, resultant edification and blessing.

 

The teaching may not be always public/pulpit; may be informal, counseling, during visitation etc. This is the core ministry of the elders – feed the flock; the most important part of their duty (“prayer & ministry of the Word”).