Tag Archives: church leadership

Setting Things In Order

Literature, , , ,
An Examination of the Biblical Format for Church Administration

by David E. Moss

Introduction

At the moment the church began, its governmental structure consisted of twelve apostles within a group of one hundred and twenty faithful people (Acts 2). Before the first day was over, 3000 converts were added. Soon there were 5000 men besides women and children and more and more were added to Christ daily so that by Acts chapter six, (perhaps only a matter of weeks or months) there was quite a sizeable multitude all in one local church. There were so many, in fact, that the apostles could not possibly do all the necessary work to care for them. Others were chosen to assume some of that responsibility in lesser roles, and this marked the beginning of the organizing of Christ’s body.

Later, God would provide some regulations to the format for church administration. He would ordain offices, designate their qualifications and throughout the New Testament provide information for the church to understand how those officers were to function.

Today, church government comes in many varieties. To some degree this may not be bad. God has always enjoyed creativity and variety. Just look at creation to see that this is so. On the other hand, God has made some very specific statements about order in the church and if the Word is followed, one would think a strong element of uniformity could be observed among local churches. Unfortunately, this is not so.

In Protestant and Independent churches, officers generally fall under the titles of bishop, pastor, elder, deacon, or trustee and are arranged in every possible combination. One church may have pastors and deacons, another may have pastors, elders, and deacons, or pastors, deacons and trustees, or pastors, elders, and trustees, or pastors and elders, etc. Bishop is usually a title found only in denominations and conferred upon regional officers.

The use of the same titles among churches does not mean they represent the same offices, however. Sometimes deacons function like elders, or sometimes they function like trustees. Sometimes trustees function like elders, or elders function like deacons or trustees. There seems to be a great deal of difference of opinion concerning what God intended for the organization of the church

Added to the mix is the more modern innovation of Congregationalism. This is a form of church government which puts all ultimate authority in the hands of the entire church membership by means of a democratic process. Even this concept is not uniform among churches. Some use a pure form of Congregationalism while others mix it with some form of officer groupings which have partial authority in varying degrees.

Finally, there are churches which create their own titles or governmental concepts. They may have a church council, or a group of committees, or an official board, or any number of other innovations. In some cases it may be one of a kind.

This essay is a humble attempt to define some Biblical concepts concerning the offices and duties which God intended within the organization of the church. Perhaps it will help clarify some of the issues involved, and not add to the confusion of ideas on the subject.

The church today is still responsible for operating according to Biblical guidelines. In order to be Biblical, it may be necessary for some to change their modern-day traditional biases. After all, what is more important? Doing what everyone else is doing, following the traditions of men, or obeying God’s instruction?

As you consider the following information, weigh it carefully. Allow God’s Word to speak in its literal sense. Examine each point objectively. And, may your conclusions encourage you in your participation in the body of Christ.

Modern Forms of Church Administration

In spite of the variety of combinations of church offices found among churches, there are primarily three forms of administration or government being used today. The three are Episcopal, Presbyterian, and Congregational.

The Episcopal form of church administration focuses authority upon one man as an executive. The word Episcopal comes from the Greek word episkopos. It is generally translated as “bishop,” though it appears in the Bible as both a noun and a verb. It primarily means “an overseer” or “the act of overseeing.” While the denomination that calls itself the Episcopal Church does use this form of church administration, it can also be observed in other denominations and local churches. Episcopal administration is manifested either by regional bishops or by local pastors. Regional bishops have the authority to assign pastors to local churches without the vote of the people and to intervene in the affairs of the local churches under his jurisdiction. Local pastors sometimes exercise the authority to make enforceable decisions concerning the business matters of the local church under his charge. This authority may in some cases be assigned to the pastor by the congregation, but in other cases only be assumed by him.

The Presbyterian form of church administration focuses authority upon a group of men as a legislative body. The word presbytery comes from the Greek word presbuteros. It appears much more often in Scripture than does episkopos and is almost always translated “elders”. Fifty eight out of sixty seven times it is plural. Presbuteros means “old” or “older.” It was originally a respectful term used for those who had attained a greater age. Then it became a title for those who attained a station of leadership either within a family or within a society. In the context of the church, it was designated as a title for an office of leadership. Its scriptural use being so often in the plural implies elders are to function as a group as opposed to the executive authority exercised by an individual. The Presbyterian Church as a denomination uses this group legislative form of government for their local churches as does any local church which has a group of elders vested with the authority to make and enforce policy.

The Congregational form of church administration focuses authority in the whole assembly by virtue of a democratic process. The word congregation appears hundreds of times in the Old Testament and only once in the New Testament – Acts 13:43. There are several Hebrew synonyms translated congregation. They refer to a large assembly of people gathered for a special purpose in a special place. The one appearance of congregation in the New Testament is a translation of the word synagogue. In addition, the Greek word ekklesia (church) may be considered a New Testament equivalent. Congregationalism as a form of church government emerged after the reformation as a reaction against the abuses of Episcopal authority. There is no Sripture which directly suggests Congregationalism. However, Scriptural support for the concept may be taken from the passages that describe the body of Christ as consisting of many members, all of whom have equal standing with Christ. Again, there is a denomination which bears “Congregational” as its title and which uses this form of church administration. It is also popular among many Baptist churches, some of which mix the Episcopal and Congregational forms, having strong authoritative Pastors, yet bringing much of the business of the church to a vote before the congregation. Congregationalism is probably the most prevalent form of church administration among Independent churches, though often not used in a pure form.

The question that arises and which each local church must settle for itself is, “which form of church government will we use?” Many Independent local churches are convinced that Congregationalism is the only legitimate form to follow. Several things outside of the study of Scripture have led to this. The concepts of Episcopal and Presbyterian administrative authority have become frightening because of the abuses of power that have occurred within them. (Their success depends almost entirely on the caliber of men who serve. Unfortunately, many unqualified men have found their way into these offices.) Also, an endearment to the democratic process has grown very strong within the American culture. Many have come to believe that the inalienable rights of the people to speak their mind freely and to decide things by a majority vote are transferable to the life of the church.

The issue is often settled by an extra-biblical rationale, but when human wisdom prevails it usually leads to trouble. The issue must be settled by a serious examination of the teaching of Scripture concerning church administration. As Titus was instructed to set things in order within the Church at Crete, so it is essential that every local church set things in order according to God’s instruction, and not according to an emotional reaction against the irresponsible actions of certain individual men.

Biblical Teaching Concerning Church Administration

What does the Bible teach on this subject? The following is an examination of the various titles used in church government and what the Bible has to say about each one.

  1. Bishops and Elders

    Are bishops and elders interchangeable titles for the same office or do they represent different offices? The Bible answer is that they speak of different aspects of the same office.

    Bishop is a word of action describing the function of overseeing. In its noun form it is found as bishop or overseer where it refers to a person who oversees (Acts 20:28; Phil. 1:1; I Timothy 3:2; Titus 1:7; I Peter 2:25). As a noun, it also appears as bishoprick or oversight, referring to the area of oversight for which the person is responsible (Acts 1:20; I Timothy 3:1; Luke 19:44; I Peter 2:12). In its verb form it is found as exercising oversight, referring to the act of oversight being performed (I Peter 5:2).

    Elder is a title designating a position of authority. It occurs many times in Scripture, but only in three different contexts: 1- The elders of Israel (Matthew 28:12; Mark 14:53, 15:1); 2- The elders of age (Luke 15:25; John 8:9; Acts 2:17); 3- The elders of the church (Acts 14:23, 20:17; Titus 1:5).

    These two words do refer to the same office, one as a title and the other as a description of responsibility. God ordained that men would rule in the church, that is, provide guidance and care in the ministry to Christ’s body. These men were given the authoritative title of elder so that they would be respected as they fulfilled their function of oversight. This is clearly stated in I Peter 5:1-3 where the elders (presbuteros) were exhorted to take the oversight (episkopos) of the church, willingly and of a ready mind.

    The office corresponds with something to which Israel had been accustomed for sometime. Elders had long been responsible for relaying to the people what God expected and guaranteeing that it was accomplished. Unfortunately, by the time Christ came to earth the elders of Israel had so abused their office and authority that they actually became part of the problem rather than part of the solution.

    Because of the grave responsibility overseeing is, special instruction was given regarding the qualifications one must meet for assuming such a position in the church (I Timothy 3:1-7; Titus 1:7-9). Just as one does not grow wise and elderly overnight, neither does he qualify for the church eldership easily. To be an elder and provide oversight for Christ’s body must be considered a high calling and great privilege. The office must not be assumed lightly.

  2. Pastors

    The word pastor is never suggested as a title for an office by the Bible. Instead, it is listed as one of the gifts to the church (Ephesians 4:11). The Greek word is poimen (pronounced poymain) and means shepherd. As a noun it appears seventeen times in the New Testament and is translated as shepherd sixteen of those times. In addition, it occurs eleven times as a verb and refers to the act of shepherding either by feeding the flock, or taking charge of their welfare.

    Today, pastor is generally used as the title for the chief officer of the church. Some insist that the titles “pastor” and “elder” are synonymous and that only ordained pastors qualify to be elders. While all elders are admonished to be involved in shepherding (I Peter 5:2), no Scripture explicitly states that all elders are given the gift of pastoring. All elders are involved in ruling but not all elders are involved in teaching (I Timothy 5:17).

    Biblically, the word pastor describes a function not an office. It is a functional gift of the Holy Spirit given to some of the elders and a functional activity in which others may participate who do not necessarily have the spiritual gift of pastoring.

    In the true Biblical sense, a pastor is an elder to whom God has given the spiritual gift of pastoring and whom the church has decided is worthy of spending all his energy in fulfilling this calling. A church hires a pastor-elder and agrees to provide for his temporal needs so that he can be free from other employment (I Corinthians 9:1-14; I Timothy 5:17-18). A pastor is an elder who does the work of pastoring. If a man tries to do this full time and has not been given the spiritual gift of pastoring by the Holy Spirit, he will find it a very laborious task.

  3. Deacons

    The word deacon is a transliteration of a Greek word that means servant. Long before it was used as a title for a church office, it was a very common word with many applications in relationship to the concept of serving others. It appears in three forms in the New Testament: 1- as a noun referring to a function (service); 2- as a noun referring to the one performing the function (servant); 3- as a verb referring to the performance of the function (serving). It occurs a little more than one hundred times in the New Testament and is translated in a variety of ways such as deacon, servant, minister, administration, etc.

    Service is the occupation or function of serving, the work or action performed by one that serves (Webster). Scripture applies this word to household service, physical activity such as distributing food and money, and to spiritual service such as missionary work, evangelism, the work of reconciliation, etc.

    The Bible portrays many different people serving in a variety of contexts. Christ served the world (Matthew 20:28). Angels served Christ (Matthew 4:11). Paul served the Corinthians (II Corinthians 3:3). Onesiphorus served Paul (II Timothy 1:18). All Christians are supposed to serve one another (I Peter 4:10).

    The apostles tried to serve the people along with all of their other duties(Acts 6:2), but because it was so time consuming, they designated other men to do certain kinds of service for the church. This was apparently the beginning of the office of deacon. It would be referred to as an office in I Timothy 3:10.

    It is difficult to develop an understanding of the Biblical office of deacon. No where in scripture are the specific duties of the office outlined. In a modern context, nearly every church one may observe has applied the office differently. A word study in the Bible, however, can help us understand some things about deaconing in the church. To deacon is not to take, tell, or rule. biblical characters of authority deaconed not as part of their rulership but as part of their servitude to Christ. To fulfill the office of deacon requires hard work, sacrifice, and total selflessness. It involves both temporal and spiritual matters in meeting the needs of people at the expense of oneself.

    Perhaps God intended the duties of this office to be undefinable so that those who deacon would be willing to provide whatever the church needs without the glory of authority and rulership. And perhaps, one would do well to prove himself in the office of deacon before he aspires to the grave responsibility of eldership in the church.

    Churches that give deacons the function of ruling have overstepped the parameters of the Biblical concept of deaconing. At the same time, churches that relegate the office of deacon to the management of church property have grossly underestimated the scope of responsibility God intended for those who serve under this title.

  4. Trustees

    The word trustee is not found in scripture. It is not a Biblical title for an office in the church. It is a modern legal title referring to a person who is legally responsible to administer material property on behalf of someone else such as a charitable organization. Some states have laws requiring that all non-profit organizations within the state have a certain number of trustees who are legally responsible for the management of the material property possessed corporately by that organization.

    In Bible times, churches did not own property. The church met in the peoples homes. As the church prospered and gained freedom, it also began to accumulate property and wealth. The legal ramifications of owning property has in modern times caused the church to be grouped with other non-profit organizations as far as lawful regulation is concerned. When states began requiring legal trustees, some local churches began complying by designating their leaders with that title.

    While it may not be a spiritual responsibility, it certainly falls under the heading of good stewardship. In fact, there may be good reason for a local church to delegate this responsibility to men of good standing who can relieve both elders and deacons from the duties of this functional task of taking care of church property, freeing them to do the work of the ministry outlined in Scripture.

  5. The Congregation

    Where does the congregation fit into the framework of government within the local church? Is democracy a body of Christ concept? Is “one member – one vote” God’s order for deciding things or does Congregationalism mean something else? Congregationalism was one of the forms the church assumed as a result of the Reformation. It was based upon the belief that each congregation was free to choose its own pastor, determine its own policies, and manage its own affairs. This view was held by both Puritans (who wished to have this freedom locally while remaining in the state church) and Separatists (who preferred to be independent of any church organization).

    Biblically, Congregationalism may be viewed as the best possible way for a local church to express its being the body of Christ — the composite group of believers — one spiritual body consisting of many members (I Corinthians 12:12-27; Romans 12:4-5). The question is whether God intended this to be carried over into governing or to be expressed only in spiritual activities. Both the I Corinthians 12 and Romans 12 contexts are speaking of spiritual gifts not the process of making decisions in the church.

    The closest the Bible comes to relating the congregation to the act of governing is in Acts six. The apostle instructed the group to look ye out among you the men that we may appoint over this business. There is no other place in Scripture where a congregation was involved in a business like decision. All other governing was done first by the apostles, then by the apostles and elders together (Acts 15), then by their representatives like Timothy and Titus (Titus 1), and finally by the elders alone (Acts 20).

Understanding How These Elements Fit Together In the Church

There was a brief time I believed Congregationalism was the correct form of church government. I had changed my mind to think so because I reacted against abuses of power I witnessed by individuals in authority. I saw first hand the disservice this was to the people and the confusion and pain it caused among them. This view was short lived when I saw the other side and realized that there is as much potential for abuse in pure Congregationalism as there is in the other forms of church government. During congregational meetings, unelected members of the congregation can obtain the floor and control the flow of thought with their persuasive speech and their skills in manipulating the emotions of others. The result can be that some fast talking members of the congregation can actually control what decisions are made without having any elective authority. The group ends up thinking that it has decided things by a democratic process when in fact it has been duped by some very unspiritual people.

I learned that deciding which form of church government is correct cannot be based upon experience. It must be based upon truth. What does the Bible really teach?

From the observations that we have made in this article, the following truths must be considered: elders are given the oversight; deacons serve in both spiritual and practical ways but have no oversight authority; pastors are elders to whom God has given the spiritual gift of shepherding people; trustees are a modern innovation necessitated by the ownership of property; the congregation is the body of Christ which has a corporate spiritual function but no designated governing authority.

The true Biblical form of church government, therefore, probably resembles Presbyterianism more than any other, but naming it such is inadequate. Church administration is not human rulership over people but divine rulership through human agency. The church is a theocracy. Christ is the head, the ruler, the decision maker. He chooses members of His body for responsibility and intends for them to direct their activities toward the collective and individual needs of the rest of the body. He also intends for every member of the body to perform their assigned function, thus supplying all that is needed by the effectual working of every part (Ephesians 4:16).

Also, the success of church government depends upon the philosophy with which it is implemented. Success is not achieved by lording it over God’s heritage (I Peter 5:3) or through the traditions of men (Mark 7:13). It is accomplished through a willing heart and ready mind (I Peter 5:2; I Chronicles 28:9), through comfort and consolation (II Corinthians 1:6), through gentleness, patience, meek instruction (II Timothy 2:24-25) and a sense of responsibility to the Chief Shepherd (Hebrews 13:17) in maintaining the spiritual integrity of the body of Christ (Ephesians 4:11-16; II Corinthians 11:2).

Conclusion

No local church should be guilty by following a faulty system merely because it is the way they have always done things. No pastor or other individual should have unchecked executive authority. No elder should be confined to the duties of deaconing. No deacon should be given elder authority. Trustees should never be equivalent to elders or deacons. And, the congregation should never be viewed as a business corporation. None of these things are Biblical.

One factor that makes it difficult for Christians today to understand how a church ought to function is the matter of business versus ministry. There are so many business items upon which churches feel they must decide. Business items generally involve the expenditure of money or procedural policy on how things will be done. So much energy is being spent on these types of things that the members of a congregation have little energy left to do the real work of the church — ministry.

There may be times when the congregation needs to come together and talk about “things.” But if they would submit to the oversight of the elders as God instructed, choose some spirit-filled godly men to serve the welfare of the people as deacons, appoint others to manage the property as trustees and give their pastor the freedom to stick to pastoring, there just might be enough energy among the people in the pew to minister to one another as a body ought to do.

Furthermore, no congregation should resist conforming to Biblical guidelines because they are afraid a small group of people will seize control and impose irresponsible decisions upon them. God provided guidelines for dealing with the unruly, including unruly elders.

In addition, no local church should deprive itself of the benefits of having all the jobs filled that the Bible describes. Eldering, deaconing, pastoring and stewardship management are all necessary to the health of the body.

Finally, no local church should be guilty of not functioning as a spiritual body. Churches that accomplish something meaningful for the cause of Christ are those who understand they are not businesses, run by the majority opinion of the stock holders. Rather, they understand themselves to be spiritual bodies, governed by Christ, guided by human agencies within the body, and designed to do some mighty, spiritual works called ministry.

Church government, in fact, is less government than it is spiritual function. It is too bad that the language of the church has become entangled with the political philosophy of the secular world. What each local church needs to do is sort through all the political terminology, all the constitutional configurations, and all the ways “we have always done it” and ask itself the simple question, “What does the Bible say we ought to be doing?”

The Qualifications and Responsibilities of Elders and Deacons

Literature, ,

by David E. Moss

The Bible teaches that there are two offices in the local church: elders and deacons. Elder is an office of oversight. Deacon is an office of service. Together they provide the leadership and ministry that is vital to the health of the local church. [For a more complete definition of these offices, please see the booklet “Setting Things in Order, An Examination of the Biblical Format for Church Administration.” It also puts the role of “pastor” into perspective with the offices of elder and deacon.]

  1. The Institution of the Offices of the Church

    1. In the beginning, leadership in the church was provided exclusively by the Apostles (Acts 2:42; Acts 4:35).
    2. When the numbers of Christians began multiplying, the Apostles ordered the institution of other servants (deacons) to help in fulfilling direct ministry to the people (Acts 6:1-6).
    3. The first mention of elders in the local church is at Jerusalem where they received relief sent from believers in Antioch (Acts 11:30). Elders were also ordained in all the local churches started by Paul and Barnabas on their first missionary journey (Acts 14:23). Their role of providing primary oversight to the local church emerged in Acts 15 where they participated with the Apostles in making major decisions (Acts 15:2,4,6,22,23; 16:4).
    4. The oversight of the local church was turned over completely to the elders when the Apostles were no longer going to be available — as illustrated by Paul with the Elders in Ephesus (Acts 20:17-38).
    5. Meanwhile, at least one of the first seven deacons became an evangelist and performed great wonders among the people — illustrating that deacons had more to do than wait on tables (Acts 6:8). [Acts 8 – If this Philip is the deacon and not the apostle, he would be the second deacon who became an evangelist.]
    6. Bishops and deacons are identified together in the church at Philippi — illustrating that the two offices were to work together within each local church (Philippians 1:1). [The terms elder and bishop are used interchangeably by Titus in Titus 1:5-7.]
    7. Distinct qualifications are listed for bishops and deacons indicating a distinction in office, but a similarity in spiritual emphasis of responsibilities. Both are to be blameless, the husbands of one wife, and rule their children well; but the elders are to “take care of the church of God” (I Timothy 3:5), while the deacons in using their office “purchase to themselves a good degree,” [i.e. a step or grade of influence] (I Timothy 3:13). The elders are recognized as the ones who are primarily responsible for the welfare of the church. Deacons are recognized as having ministry responsibilities similar to some of those given to elders, only on a different level, as servants rather than overseers.

  2. The Selection of Men as Elders and Deacons

    The selection of men for the offices of elder and deacon is one of the most significant factors in maintaining stability in the local church. Leadership has much to do with the way a church functions and the direction a church goes.

    Many of the problems in today’s local churches can be traced to unqualified leaders. This unfortunate dilemma often results from having a constitution that requires a certain number of offices to be filled whether or not qualified men are available. As a result, congregations elect available men to serve even though they do not qualify, and these men provide inadequate leadership resulting in stressful situations in the church.

    God has outlined both the qualifications and responsibilities of elders and deacons in the New Testament Scriptures. It is absolutely essential for every local church to carefully consider these matters in selecting those who serve in leadership roles.

    The procedure we use at North Hills Bible Church for selecting elders and deacons is as follows:

    1. At an Elder Board meeting several months before election time, we identify men whom we think might qualify for the offices of elder and deacon. Each current elder then considers these prospects and makes personal observations about them in light of the list of biblical qualifications. Also considered is whether or not they have been members of our local church for at least one year and how faithfully they attend all the services of our church.
    2. At a later meeting, having given prayerful consideration of each prospect, the Elder Board agrees upon those who are believed to meet the qualifications. These men are then approached and asked if they are willing to consider serving in the respective offices.
    3. Two elders then make an appointment with each man being considered and interview him.
    4. Reports of the interviews are then shared with the entire Elder Board and a final decision is made as to whom will be presented to the congregation.
    5. At the Annual Congregational meeting, those presented as candidates for elder are voted upon individually so that each man is approved on the merits of his qualification for office and not on the basis of how he compares with someone else. Each man who receives a vote of approval by the congregation (our constitution requires a two-thirds approval rating) then serves as an elder of the church for three years, after which he must be re-approved by the congregation.
    6. Men deemed qualified to serve as deacons are appointed by the Elder Board.

  3. Qualifications for Elders and Deacons

    The Bible has established a very definite set of qualifications for men who would serve in the two offices given to the church. The qualifications for elders are listed in I Timothy 3:1-7 and Titus 1:5-9. It is necessary to combine these two passages for a complete list of qualifications for the office of elder. The qualifications for deacons are listed in I Timothy 3:8-13. It is necessary for men to meet all of the qualifications in order to serve in these offices.

    These are not comparative qualifications. In other words, a man does not qualify to serve as an elder or deacon because he comes the closest to fulfilling the biblical requirements among the men available. These are absolute qualifications. A man either qualifies, or he does not. If none of the available men in a local church qualify, it is better to have no elders or deacons than to have unqualified men serve.

    Elders (I Timothy 3:1-7; Titus 1:5-9)

      With Regard To Their Reputation

    1. Blameless

      The word blameless means to be above reproach. It does not require that a person be absolutely sinless but it does require two very important things. (1) In his daily walk with God, a man must know how to deal with sin immediately and keep current in his confession of sins, maintaining a healthy fellowship with God the Father, and not grieving or quenching the Holy Spirit. (2) He must never be guilty of serious sins which can cause embarrassment to Christ, His Church, or His work. No one must ever be able to point their finger at this man and say, “Look what he did. And he is an elder in the local church. Shame! Shame!” Blamelessness provides no opportunity for this to happen.

    2. Good report of them which are without

      The man who provides leadership within the church must have a good reputation outside the church as well. This suggests that he obeys the law, gets along well with his neighbors, is polite to strangers, and conducts himself honestly in business. There must to be no possibility that his behavior in the community at large might cause embarrassment to Christ and His Church.

      With Regard To Their Experience

    3. Not a novice

      The word novice refers to someone who is just starting out, a person newly planted in his faith like a seedling tree that is still in the nursery. While this characterizes the condition of new Christians, it may also be true of some who have been saved for a very long time but have never grown. The point being made by this qualification is that spiritual maturity is absolutely essential for providing leadership in the church. This maturity should not be measured simply by how long one has been a Christian, but by how far he has progressed in his Christian growth.

      With Regard To Their Marriage

    4. Husbands of one wife

      An elder must set an example in his own marriage relationship as to what Christ meant when He said, Husbands, love your wives, even as Christ also loved the church… (Ephesians 5:25). Christ has promised never to leave nor forsake the church, no matter what. An elder should be a living illustration of this truth in his relationship with his wife, loving her and remaining committed to her in the same way that Christ maintains his unconditional relationship with the church. If a man is divorced from his wife and married to another woman while his first spouse is still alive he loses the opportunity to fulfill this illustration.

      With Regard To Their Family Life

    5. Ruling well his own house

      The Scripture explains the importance of this qualification in I Timothy 3:5: “If a man know not how to rule his own house, how shall he take care of the church of God?” The home is a proving ground for men who aspire to leadership in the church. There he learns how to deal with all kinds of situations similar to those he will encounter by working with people in the church. If he has managed his home well through such circumstances, he is a good prospect to provide oversight to the church. If he has failed at home, he will likely fail in the church.

    6. Having his children in subjection with all gravity

      In managing his home well, a father will develop within his children the tendency to be obedient and respectful in their demeanor. By doing so he provides evidence that he is able to be a positive influence on the lives of church members.

    7. Having faithful children not accused of riot or unruly

      A father cannot force his children to be saved. Therefore, this faithfulness refers not to salvation, but to a child’s response to what he has been taught by his father. If a child constantly resists his father’s instructions and is known for riotous and unruly behavior at home, at school, at church, and in the neighborhood, this is evidence that a man has not managed his home well and will do poorly in managing the lives of people in the church. On the other hand, if a man’s children are known to be obedient, respectful and faithful to what they have been taught at home wherever they go, this man is a good prospect for providing leadership in the church. [This qualification would appear not to pertain to children who are grown and no longer living at home.]

      With Regard To Their Spiritual Qualities

    8. Holding fast the faithful word as he hath been taught

      This statement first of all implies that the man has been taught the Word of God. He is familiar with the Scriptures and has learned them well. By holding them fast, he demonstrates by his life that he not only knows what the Bible says, but also has been able to apply its principles to his daily life. The effect of this relationship with the Word of God enables him by sound doctrine both to exhort and to convince the gainsayers (Titus 1:9). In other words, he knows the Bible and is skilled in using it.

    9. Vigilant

      This word describes the ability to be cautious and watchful, guarding against trouble. This kind of man is not taken by surprise nor easily shaken in his leadership. He is well prepared to face difficult situations.

    10. Patient

      This word describes the ability to be equitable, fair, and gentle with people. A patient man has carried the principle of Romans 12:18 to its furthest extreme, If it be possible, as much as lieth in you, live peaceably with all men.

    11. Just

      This word describes the consistent pursuit of righteousness. This kind of man is meticulously concerned about knowing what God has said to be right and about upholding that in his personal conduct and in his relationship with others.

    12. Holy

      This word describes the condition of a man’s life who has cooperated with the Holy Spirit in the process of sanctification. The characteristics of the old man have been put off and the characteristics of the new man have been put on. He lives a clean, moral, ethical life that truly glorifies God.

      With Regard To Their Personal Character

    13. Sober

      This word describes the soundness of a man’s mind. A sober man is one who takes life seriously and is conscientious in all he does.

    14. Given to hospitality

      Hospitality is the willingness to share one’s personal possessions with someone else who needs them. It is also the willingness to receive strangers and to be helpful to them. Being given to hospitality, a man demonstrates that he is not selfish or a respecter of persons. As he is hospitable toward the needy and strangers, he sets an example of benevolence before all the people of the church.

    15. Lover of good men

      This is not suggesting a man be a respecter of persons, but that he exhibit proper values. If he demonstrates a tendency to respect those who are characterized by low morals or questionable behavior, he will provide poor direction for the church. On the other hand, if he demonstrates respect only for truly respectable people, he will lead the church toward excellent values.

      With Regard To Their communication skills

    16. Apt to teach

      Not all elders will be teaching elders. I Timothy 5:17 says, Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. By specifying especially they who labor in the word, there is a clear indication that not all elders will labor in the word. But all elders should be ready and able to share with others the things they know about the Word. Some may be able to do this with a group of people, while others may only be able to do this one on one.

    17. Able by sound doctrine both to exhort and to convince the gainsayers

      A gainsayer is one who speaks against the truth and offers objections to what the Word of God teaches. To qualify to be an Elder, a man must demonstrate that his faith is unshakeable because he is able to support what he believes from the Scriptures. He will not be carried away because he is capable of defending sound doctrine against those who would contradict it.

      With Regard To Their Financial Integrity

    18. Not greedy of filthy lucre

      This describes a man who understands the purpose of money and uses it wisely. He is not in love with money nor in danger of doing questionable things in order to obtain it.

    19. Not covetous

      This describes a man who is content with what he has. He has learned both how to be abased and how to abound. In whatsoever state he is, he has learned therewith to be content (Philippians 4:11-12). He is not constantly wishing he had something new, or different, or more that he presently has.

      With Regard To Their Personal Discipline

    20. Temperate

      This is not simply a man who has developed self control. This is the quality of control developed as a result of a dynamic relationship with the Holy Spirit (Galatians 5:22-23). Lust and all of its companions (such as lasciviousness, wantonness, concupiscence, etc.) are held in check by the power of God. Consequently, a temperate man is one who is not given to yielding to temptation.

    21. Of good behavior

      This describes the qualities of modesty and respectability. A man of good behavior is one who is willing to do good things without being recognized for them. He does them simply because they are right.

    22. Not given to wine

      This phrase, not given to wine, means that a man is not interested in alcoholic beverages which would effect his judgment and possibly lead to irresponsible behavior causing embarrassment to Christ or his Church. Not given to wine means a person totally abstains from the use of alcoholic beverages in any form.

    23. No striker

      This describes a person that is not contentious. Argumentativeness would cast a shadow on the quality of a man who leads the church, especially the kind of argumentativeness which causes a man to lose control of his emotions. While “striker” suggests a readiness to hit someone, to be no striker as a quality for leadership suggests that a man never comes close to losing control and striking another, even with his tongue.

    24. Not a brawler

      This describes an unwillingness to get into a fight. It is characteristic of a reasonable, thoughtful man who seeks a more rational solution to difficult situations.

    25. Not self willed

      This describes a man who is not arrogant and does not insist on having his own way. He is instead able to accept the rejection of his own ideas and to listen respectfully to the ideas of others as he shares responsibility with them.

    26. Not soon angry

      This describes a man who has a very long fuse and is not given to explosive reactions. Instead, he remains calm even in the midst of very stressful circumstances.

    Deacons (I Timothy 3:8-13)

      With Regard To Their Reputation

    1. Blameless

      Same as Elders.

      With Regard To His Experience

    2. Proved

      Deacons are to be proved. This is the positive reciprocal of not being a novice. One who is proved has been examined and found to be worthy of the responsibilities to be handled.

      With Regard To Their Marriage

    3. Husbands of one wife

      Same as elders.

    4. Even so must their wives be grave, not slanderers, sober, faithful in all things

      By prescribing qualifications for deacons’ wives, the Scripture clearly implies that there is a partnership between husband and wife in the work of the Lord. A man whose wife has a poor spiritual reputation will be hindered in his ability to serve effectively. To do so he needs the support and cooperation of his partner. (Though specified under qualifications for deacons, one would think that elders wives should also meet these same qualifications.)

      With Regard To Their Family Life

    5. Ruling their children and their own houses well

      Same as elders.

      With Regard To Their Spiritual Qualities

    6. Holding the mystery of the faith in a pure conscience

      The mystery of the faith is the truth of the Gospel and the doctrines of the church as revealed in the New Testament. To be a deacon, a man must show consistency in his doctrinal beliefs and not harbor any private beliefs which, if discovered, would make him guilty of following false doctrine.

      With Regard To Their Personal Character

    7. Grave

      This is a general term which describes a man deserving of respect.

      With Regard To Their Communication Skills

    8. Not Double Tongued

      A double tongued man says one thing to one person and another thing to a another person. A deacon must not be a man who tells people what they want to hear, but always speaks the truth in love.

      With Regard To Their Financial Integrity

    9. Not greedy of filthy lucre

      Same as elders.

      With Regard To Their Personal Discipline

    10. Not given to much wine

      The word wine may mean either alcoholic or non-alcoholic beverage (The New Century Dictionary, published in 1948 – Wine = The fermented juice of the grape…unfermented grape juice; also the juice, fermented or unfermented, of various other fruits or plants, used as a beverage). The emphasis in this statement is on the word much. The consumption of alcoholic beverages is not in view. It is instead a reference to the consumption of large quantities of food and non-alcoholic beverage. Consequently, this qualification is not a license for deacons to indulge in a little alcoholic beverage. It is a phrase which means a person is not gluttonous. One who is given to much wine causes embarrassment by how much he eats and drinks. By such behavior, he demonstrates a lack of restraint which is probably true of other parts of his life as well. A man who serves people must know how to restrain his appetite.

  4. Responsibilities of Elders and Deacons

    The spiritual nature of the responsibilities of elders and deacons is the reason men are required to meet such extensive qualifications in order to hold these offices. In these roles, men become the instruments of God in managing the lives of people and the affairs of the local church. They must, therefore, be clean vessels, well fitted for the Master’s use.

    Elders

    A list of duties for elders can be compiled from New Testament texts which refer directly to elders and the things for which they are said to be responsible. These observations can be organized in the following way.

    • Take the Oversight
      1. Oversee the particular flock to which the Holy Spirit assigns them. (Acts 20:28)
      2. Take the oversight of the flock willingly, and of a ready mind: not by constraint, for filthy lucre, or as being lords. (I Peter 5:2-3)
      3. Take care of the church. (I Timothy 3:5)
      4. Rule. (Hebrews 13:7)
      5. Rule well. (I Timothy 5:17)
      6. Consider matters – including doctrinal matters. (Acts 15:6)
      7. Send chosen men to answer matters. (Acts 15:22)
      8. Ordain decrees – establish policy. (Acts 16:4)
      Be Available
      1. Labor among the people. (I Thessalonians 5:12)
      2. Take heed unto all the flock. (Acts 20:28)
      Feed
      1. Feed the flock of God. (Acts 20:28; I Peter 5:2)
      2. Speak the word of God. (Hebrews 13:7)
      3. Labor in the word and doctrine. (I Timothy 5:17)
      Exhort
      1. Watch for the souls of the people. (Hebrews 13:17)
      2. Admonish the people. (I Thessalonians 5:12)
      3. Warn the flock. (Acts 20:31)
      4. Give account for the people either with joy or with grief. (Hebrews 13:17)
      5. Hold fast the faithful word to exhort and to convince the gainsayers by sound doctrine. (Titus 1:9)
      Minister
      1. Support the weak. (Acts 20:34)
      2. Pray over the sick when called. (James 5:14)
      3. Direct the sick to proper medical treatment. (James 5:14)
      Monitor Your Own Life
      1. Take heed unto themselves. (Acts 20:28)
      2. Watch for wolves and for perverse speakers among themselves. (Acts 20:31)
      3. Labor, using their own hands to minister unto their own needs and the needs of those who are with them. (Acts 20:33,34)
      4. Remember Jesus’ words, It is more blessed to give than to receive. (Acts 20:34)
      5. Be an example. (I Peter 5:3)
      6. Maintain a faith that can be followed, demonstrating the end of their conversation. (Hebrews 13:7)

    Deacons

    Deacons in the New Testament included Epaphrus (Colossians 1:7), Tychichus (Ephesians 6:21), Timothy (I Thessalonians 3:2), Mark (II Timothy 4:11), Stephanas (I Corinthians 16:15), Onesiphorous (II Timothy 1:18), Archippus (Colossians 4:17), among others. It is interesting to note also, that even though Paul had the authoritative position of Apostle, he identified himself as fulfilling the role of a deacon in many ministry contexts. The implication of this is that the role of primary leadership in the church includes many deacon type responsibilities. The basic distinction between the offices of elder and deacon is that elders rule and deacons do not. Otherwise there are many similarities between the two offices. A list of duties for deacons can be compiled by observing the biblical references to the things men did in the role of deaconing.

    1. Labor in the Gospel, preaching Christ. (I Thessalonians 3:2; Ephesians 3:7; Colossians 1:23; II Corinthians 4:1,5)
    2. Edify the saints. (II Corinthians 3:3; I Thessalonians 3:2)
    3. Distribute financial aid (benevolence). (Romans 15:25; II Corinthians 8 and 9)
    4. Carry messages of spiritual concern from one believer to another. (Colossians 1:8; Colossians 4:7; Ephesians 6:22)
    5. Labor fervently in prayer for the spiritual welfare of other believers. (Colossians 4:12)
    6. Be zealous toward other believers. (Colossians 4:13; II Timothy 1:17)
    7. Comfort the hearts of believers. (Ephesians 6:22; Colossians 4:7)
    8. Comfort believers concerning their faith. (I Thessalonians 3:2)
    9. Help and labor. (I Corinthians 16:15-16; Hebrews 6:10)
    10. Refresh the imprisoned. (II Timothy 1:16)
    11. Seek to reconcile the lost. (II Corinthians 5:18)
    12. Express spiritual gifts to one another. (I Peter 4:10)

Conclusion

Jesus Christ is the Head of the Church. It is from Him that all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God.

This can only be achieved when qualified men serve as Christ’s instruments in the offices of elder and deacon. When unqualified men are allowed to fill these offices, they tend to lord it over God’s heritage (I Peter 5:3) or impose the traditions of men in place of the Word of God (Mark 7:13). However, when qualified men serve as elders and deacons, they will serve with a willing heart and ready mind (I Peter 5:2; I Chronicles 28:9) and emphasize ministry to people (II Corinthians 1:6) through gentleness, patience, meek instruction, and a sense of responsibility to the Chief Shepherd (II Timothy 2:24-25; Hebrews 13:17). The importance of selecting only qualified men to bear the responsibilities of the offices of elder and deacon cannot be emphasized too much.