The Work of Elders
Glenn B. Ramsey

"This is a true saying, If a man desire the office of a bishop, he desireth a good work" (I Tim. 3:1). The office of bishops or elders is a work. It is a good work! It is a work that must be a priority in the lives of the men who make up the eldership. While many have their opinion as to what the work of elders should be, we must turn to God’s Word to find out what pleases Him and what, therefore, constitutes the "work of elders."

The first part of their work is personal. "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood" (Acts 20:28). It must be understood that the men who make up the eldership meet the personal qualifications laid down in the Holy Scripture (I Tim. 3; Titus 1; I Pet. 5). But a one time meeting of these qualifications is not all that is required. The elders must continually "take heed" unto themselves. They must keep themselves fit vessels for service. Then they are to fulfill the work requirements that God gives them "to all the flock" that is under their oversight.

A significant part of the work of elders is to see that proper feeding is done to the flock. This feeding of the Word of God is absolutely essential if the church is to please God and if the elders fulfill their obligations. Elders must supervise the lives and teachings of the preachers and all other teachers in the educational program of the church. They must not be timid about requiring that all preachers and teachers remain pure in personal life and in their teachings. They must be aware of the "wolves" that would destroy the flock with false teachings. They must guard the flock against such false teachers (Acts 20:28-30). This means that the elders must know the difference between a faithful teacher and a false teacher. This necessitates that they know the difference between Truth and error on all subjects that affect the life of the church. If the elders fail in this responsibility, they cannot succeed in any other area.

Elders are responsible to see that everything that is done in the congregation is done "in the name of the Lord Jesus" (Col. 3:17). This includes all worship activities, all fellowship events, all youth activities, and all else that is done by members of the church as functions of the church. This would mean that elders are responsible for all the "goings on" in each and every Bible class, from the cradle class to the adult classes. The elders must supervise the work of the deacons in all matters pertinent to the work of the church. Elders will find that much of their time is spent in studying and counseling with members who have problems that must be overcome. Elders must lead in the great work of "restoring" the backsliding and wayward members. While all Christians are responsible for this work (Gal. 6:1-2), elders must be at the forefront in these efforts. When all is said and done, the elders are the ones who are finally responsible for all the work of the church of Christ.

Hebrews 13:17 says, "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you." As shepherds of the flock, the elders must know the sheep. An eldership that is unfamiliar with the individuals and the individual families of the church is not in a position to help these as they ought. Elders will give an account of their charge. Therefore, elders must show genuine interest in the affairs of the members of the entire congregation. When members are derelict in their duties to God, elders are to reprove and rebuke and then encourage them to faithfulness. When members refuse the admonitions of faithful elders to be faithful to God, the elders must lead the congregation in proper disciplinary action. This is God’s way of purging the old leaven and keeping the church what He wants it to be.

The mission of the church is to preach the Gospel to the whole world (Mark 16:15-16). The elders must have a "worldwide" mission mind. While the work of teaching and preaching must be done at home if there is to be strength enough to go elsewhere, it is not enough to merely teach "ours" each Sunday. The outreach of the church with the Gospel is dependent upon faithful and mission-minded elders.

When the work of elders is done the church will be strong. God assures that this will happen. When the work of elders is done the church is acceptable to God. The strength of the church may be measured by the strength of the eldership in following God’s Word. The strength of the church is not measured in numbers (as far as God is concerned) but in soundness and faithfulness on the part of its leaders (elders) and those who follow their lead (all members). May God bless faithful men to seek the office of elders and to serve faithfully in this greatest of all works in the world. The life of the church on earth depends upon it!

Editorial
Malcolm L. Hill

Every congregation is to have elders except when they do not have men who are biblically qualified (Acts 14:23). A congregation can be scripturally organized. This is when men have met the qualifications of I Timothy 3 and Titus 1. A congregation can be unscripturally organized. This is when a congregation has elders but they are not qualified according to the Bible. A congregation can be scripturally unorganized. This is when a congregation exists but it does not have men who are biblically qualified and, therefore, it does not have an eldership.

There is an argument made by a few that the church should not have elders because they were appointed by the Holy Spirit in the days of the apostles. Since, therefore, we do not have the miraculous gift of the Holy Spirit today, there are no elders today. This view of the eldership is a ridiculous view. The Holy Spirit was to reprove men of sin (John 16:8). How did He and how does He today reprove the world of sin? He does it by and through the Word of God and human instrumentality (II Tim. 4:2). The Holy Spirit reproved the world of sin on the day of Pentecost through the preaching of Peter (Acts 2). The Holy Spirit spoke to the seven churches of Asia (Rev. 2-3). Did He do so by a direct operation without humans being involved? Of course not. The Holy Spirit spoke to the seven churches of Asia through John.

If the Holy Spirit reproved the world of sin through men, and if the Holy Spirit spoke to the seven churches of Asia through men, then the Holy Spirit appoints elders today through men. Actually the Holy Spirit appointed elders through men in the days of the apostles (Acts 14:23). Paul told Titus to appoint elders in every city (Titus 1:5). The word "ordain" in this verse means to appoint and is so stated by the Greek scholars in the margin of most Bibles. In most cases when arguments like this are made to keep the church from having elders, they are made because the one making the argument wants to run the show or some such situation that exists within that congregation.

There are those who teach that elders rule only by example. Jack Lewis of Harding Graduate School in Memphis, Tennessee believes and teaches this. He has done the church a great disservice by publishing his views along this line in a book. His view is as false as can be and would cause great harm to the church if followed. The Bible teaches that the church is to be subject to the elders and that the church is to obey them that have the rule over them (Heb. 13:17). But Lewis and others like him say that elders rule only by example.

What does the phrase "and submit yourselves" mean when it comes to the eldership? The Greek word hupeiko used in Hebrews 13:17 means: "to yield, submit." Thus the church is to submit or yield to the eldership. The verb form of hupeiko is used in Ephesians 5:22 where the Lord said for the wife to submit to her husband. Does the husband have any authority over his wife according to the Bible? Elders have authority just like the husband has authority.

How much authority do the elders have in the congregation? All authority when it comes to matters of option, but they have no authority when it comes to matters God has bound (Matt. 16:19). Elders are to see to it that things done are done scripturally (Acts 20:28). But when it comes to matters of judgment elders have all authority in these things. What are some of them? How large will the meetinghouse be? Will the congregation have a radio program? Will the church building have a kitchen in it? Who will teach in the Bible classes? What material will be used in Bible classes? What translation or translations will be used in the pulpit or in the classroom, etc.? Yes, elders have authority! If the church had qualified elders in every congregation, she would not be in the mess she is in today!

Is there such a thing as the pattern for appointing elders in the New Testament? No there is not. Some have tried to bind Acts 6:1-7 and make it the pattern for appointing elders in the local congregation. Nothing could be further from the truth. If Acts 6:1-7 is the pattern for the way to go about appointing elders in the church, then we would have to have seven men in the eldership. These seven men would have to be "full of the Holy Ghost" which would mean that they would have to have the miraculous gift of the Holy Spirit. They would have to be appointed by apostles because these men were appointed by the apostles. This is enough to prove that this is not the pattern for appointing men to the office of a bishop. Let me hasten to say that where there is an eldership both the eldership and the membership should have a part in appointing additional elders.

Leadership in a congregation has much to do with the future and the effectiveness of a congregation. It is a known fact that a congregation hardly ever passes its leadership and if it does there is trouble ahead. Elders should be out front leading the flock of God into greater heights and noble causes. They should know what is going on in the brotherhood. They should know about the preachers within the body of Christ. If they do not know about them, then they should find out about those they plan to use in the work of the Lord where they preside as elders by calling dependable men and counseling with those who do know. Elders should always place the kingdom of God first in all things. When an elder or an eldership makes mistakes they should repent and pray to God for forgiveness. By all means elders need to know the Word of God and how to use it. They should be men of prayer and full of wisdom. Elders should be just and without partiality. They should be men of great courage and faith. They should love the Truth with all their being. Bishops should be watchful and vigilant. Getting the Gospel to the entire world should be their goal. They should be very liberal in their giving to the Lord’s cause. They should be trustworthy men—men that can keep confidential things confidential. By all means they should be men who will stand up and defend the Gospel of Christ. Elders need to be good businessmen, always spending the Lord’s contribution in the best way and getting as much for their dollar as they can. They need to know that the work of the Lord is bigger than any one man or group of men and their decisions should not be made on the basis of personality but on the basis of Scripture and there the greatest work for the Lord can be accomplished.

May I encourage all elders to better themselves as they go through life. When elders have the opportunity to learn how better to lead and serve the flock of God, they should do so. Elders need to attend good lectureships and workshops as they can. They should make plans to do so and if it takes denying self, then so be it. Let every elder remember that he is in the highest position of the land. The reward is very great for those who serve in the leadership of the church if they serve well. On the other hand, if they serve poorly or not at all they must remember that they will meet God in the by and by and give an account (Heb. 13:17).

The Qualifications of Elders
Kerry Duke

The seriousness of the work of elders is shown in different ways in Scripture. It is shown by the very terms that describe this office: elders, pastors, and bishops (or, overseers). It is shown by the fact that they will give account for the souls they have tended (Heb. 13:17). It is also implied by the fact that the qualifications for this work are more detailed than those of any other work mentioned in the New Testament.

Bishops must meet these qualifications. They are not divine suggestions. Sadly, some ignore these requirements, setting up their own standards as to who should serve as an elder. As a result, churches sometimes have elders who have been successful businessmen, political figures, or community leaders, but who do not meet God’s standard for elders. Others complain that we should not be legalistic about these qualifications and appoint men who are unspiritual, unrighteous, or unsound in the faith. But in spite of these presumptuous rejections of God’s will, the Scriptures plainly declare that these qualifications are a "must" (I Tim. 3:2; Titus 1:7).

Paul lists these qualifications in I Timothy 3:1-7 and Titus 1:5-9. First Timothy 3:1-7 teaches that a bishop must be:

1. Blameless. This word is used only in I Timothy; in 5:7 it is rendered "blameless" and in 6:14 "unrebukeable." Blameless does not mean sinless. It means that others cannot justly blame him for wrongdoing as a characteristic of his life or for sins of which he has not repented.
2. The husband of one wife. An elder is to be scripturally married. He is not to be a polygamist, either by having a plurality of wives at the same time and as a single "marriage," or by having a plurality of wives in succession by unscripturally divorcing and remarrying. The New Revised Standard Version twists this qualification by saying "married only once." Incredibly, its footnote on this verse reads: "Greek: the husband of one wife"!
3. Vigilant. This word means clear-headed or self-controlled. The New King James Version renders it temperate.
4. Sober. This word is similar in meaning to the previous one. The translation sober stresses clearness of thinking, especially in regard to spiritual matters. Elders must deal with criticism, settle quarrels, and weigh complaints. They must be able to distinguish things that matter from things that do not. They must keep their thoughts on the goal. They cannot afford to be clouded in their judgment by erratic and unreasonable feelings.
5. Of good behavior. The word behind this phrase is translated "modest" in I Timothy 2:9. Applied to an elder, it means that his life should be well-ordered and well-arranged. As we say, he should "have his act together." If he cannot order his own life, he certainly cannot guide a congregation.
6. Given to hospitality. An elder should be generous to guests. His home should be its own benevolent organization by the good service it extends to those who visit it.
7. Apt to teach. The word used here means skillful in teaching, and it refers to teaching by word, not just a general "teaching by example." An elder must be good at instructing others on how to live the Christian life. Sometimes this instruction is done publicly and at other times privately.
8. Not given to wine. An elder is not to be a drinker. Drinking clouds his ability to think, destroys his influence, and is a sin.
9. No striker. There is a place for physical aggression, but not in the work of elders. An elder must solve problems with Scripture and levelheadedness, not with his fists. He will be tempted and provoked by people, and he must not be a striker.
10. Not greedy of filthy lucre. This means a greedy person, one who is eager for base gain. A man who has the wrong attitude toward money will cripple the church if he becomes an elder. He will view the Lord’s money as his money and may even take from it. He will keep gifts from the needy, support from missionaries, and pay from a preacher.
11. Patient. The word used here is translated "gentle" in I Peter 2:18 and James 3:17 and denotes being fair, gentle, and yielding. An elder must be a sensible man who knows how to get along with people and teaches others to do the same.
12. Not a brawler. An elder is not to be contentious and quarrelsome. The eldership is no place for a man who thinks his way must always prevail.
13. Not covetous. He is not to be a lover of money. An elder must be an unselfish man. The souls of the congregation need his care, and if he is more concerned about making money than he is about helping them get to heaven, he is unfit for the work.
14. One that ruleth well his own house. He must lead and spiritually manage his own house, "for if a man know not how to rule his own house, how shall he take care of the church of God?" His children must be "faithful" (Titus 1:6 — to the Lord; compare I Timothy 3:11) and "not accused of riot or unruly." The lessons he has learned in leading his own house will be transformed in principle to his leadership in the church. An elder is not required to have a certain level of public education, but he is required to go through the "schooling" of overseeing his family.
15. Not a novice. He is not to be a new Christian, a recent convert to the faith. He is to be seasoned in the faith as well as advanced in years. Giving a new Christian this position of authority in the church is dangerous in that it leaves him vulnerable to his own pride. He is a babe in Christ, and he should no more be an elder than a child should be a parent.
16. A good report of them which are without. Those "without" are those outside the church. An elder’s reputation for upright living should be shared by all who know him, not just people in the church. Of course, this qualification does not mean that if enemies of the Truth or persecutors of Christians give him a bad report that he is disqualified.

Titus 1:5-9 repeats many of the requirements given in I Timothy 3. The following are some additional details of the qualifications of elders:

1. Not self-willed. This word means self-pleasing, self-willed or arrogant. An eldership must work together as a team, each elder must cooperate with the eldership as a whole.
2. Not soon angry. An elder is not to be high-tempered and prone to anger. Solomon said, "Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools" (Eccles. 7:9).
3. A lover of good men. An elder must love good people and be drawn to them, not bad men. Be must not merely tolerate or like them, but love them.
4. Just. An elder must be a fair man, willing to listen patiently and not jumping to conclusions. He must be impartial toward rich and poor, family and friends, and the powerful and lowly.
5. Holy. If anyone should live an upright, pure, exemplary life, an elder should. A shepherd of the flock must be sincerely religious and undefiled by sin.
6. Temperate. This word means self-control. An elder should be in control of his emotions, his tongue, and his life as a whole.
7. Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. An elder must know the Truth and be able to defend it. He must have a grasp of the doctrine of Christ sufficient to prove those who contradict it wrong. He must defend the Truth against false doctrine from outside the congregation and within it. How desperately needed is this qualification today!

When we stop to meditate on the meaning of these qualifications, one thought becomes clear: we need to study and teach these passages more often. Let us be doing so.

The Work of Deacons
Ronald D. Gilbert

The work of deacons can be better understood as a result of studying the word "deacon." W. E. Vine in his Expository Dictionary of New Testament Words has the following comments:

Primarily denotes a servant, whether as doing servile work, or as an attendant rendering free service without particular reference to its character. The word is probably connected with the verb dioko, to hasten after, pursue (perhaps originally said of a runner). It occurs in the New Testament of domestic servants, John 2:5, 9; the civil ruler, Rom. 13:4; Christ, Rom. 15:8; Gal. 2:17; the followers of Christ in relation to their Lord, John 12:26; Eph. 6:21; Col. 1:7, 4:7; the followers of Christ in relation to one another, Matt. 20:26, 23:11. . .the servants of Christ in the work of preaching and teaching, I Cor. 3:5; II Cor. 3:6; 6:4; Eph. 3:7. . .those who serve in the churches, Rom. 16:1 (used of a woman here only in New Testament); Phil. 1:1; I Tim. 3:8, 12; false apostles, servants of Satan, II Cor. 11:15. Once diakonos is used where, apparently, angels are intended, Matt. 22:13; in verse 3, where men are intended, doulos is used. Diakonos is, generally speaking, to be distinguished from doulos, a bondservant, slave; diakonos views a servant in relationship to his work; doulos views him in relationship to his master.

In commenting on the word deacon, Bauer-Arndt and Gingrich in their Greek-English Lexicon state: "Deacon as an official of the church. . .Phil. 1:1; I Tim. 3:8, 12; Titus 1:9."

The word "deacon" and its various forms are thus translated: ministry, ministration, ministering, minister, servant, and other such words. The word "deacon" then is used in a broad sense, simply referring to a servant of another including various areas of service. However, the word is used in a more narrow sense in I Timothy 3:8-13 which has reference to "the office of a deacon." Here in I Timothy 3, Paul discusses the qualifications of elders and deacons. He is not just talking about older men and servants, but the office of elders and deacons.

All of God’s children are servants, but deacons are chosen to be special servants to work above and beyond the work that the average member will do. Men who are not willing to be used as special servants and do the work of deacons should refuse the office if it is offered to them.

Deacons are not overseers. Sometimes in public prayers men will pray, "God bless our elders and deacons who oversee the work of the church." Just because one serves as a deacon does not mean that he will one day be appointed as an elder. The qualifications for elders and deacons are different because the work is different. A man may make a good deacon and never be qualified to be an elder. Congregations would do well to have training classes for future elders and deacons. Not only would this help future elders and deacons, it would also help the men who are not elders and deacons to understand their relationship to these men.

Perhaps some have a wrong attitude of the office of a deacon. Some would feel that a man who served as a deacon for several years and became an elder received a "promotion." Does this imply the work of a deacon is inferior to an elder? Also, perhaps one reason that men are not lining up to be deacons is that deacons are servants. And after all, who wants to be a servant? Good deacons are men who are good servants. It seems, however, that not many are willing to be "great" in the sense Jesus discussed greatness. "Whosoever will be great among you, let him be your minister (or servant)" (Mark 10:43).

How to Appoint Deacons
David Hill

Since the word deacon and forms of it meant and mean helper, assistant, or servant (Rom. 15:8, I Tim. 3:8), it would seem just from an understanding of the word itself that someone else is in the lead. And, elders are those in fact who are placed in the lead over the earthly work and decision making of the Lord’s church (Acts 20:28; Heb. 13:17). The eldership "oversees" (Acts 20:28), but the deacons are not assigned or given such a charge. Therefore, it is consistent with the Scripture to place deacons with elders (Phil. 1:1), who serve and get the work of the church done. The deacon works as an assistant to the elders and to the church, even assisting the Lord as "earthen vessels" officially charged to serve.

While many are quick to turn to Acts chapter 6 and say there are the first deacons, I am not prepared to affirm such, but I don’t think it is harmful at all to say that if these seven men "of honest report, full of the Holy Spirit and wisdom" (v.3) were not deacons, they certainly were forerunners to the official office of deacon described in I Timothy 3:8. Some use Acts 6 as the pattern for selecting deacons which again could give us some indication of how to appoint deacons, yet it cannot be considered the exhaustive final example. For example, if Acts 6 is the pattern, then would it not stand to reason that seven men must be appointed to make up a scriptural deaconship? Throughout the Bible no one passage reveals everything about a given subject. Obviously, there must be a looking out process (Acts 6:3) to find men who qualify based on the characteristics given in I Timothy 3:8-13. The deacon should certainly be honest (I Tim. 3:8) and of good report (I Tim. 3:10), and full of the Holy Spirit which in our day and age would certainly fit the criteria given in I Timothy 3:9—having good knowledge of the Bible and given to the continual study of God’s Word. So, the men described in Acts 6:1-6 would certainly be more completely pictured in I Timothy 3:8-13.

Would it be wrong for godly elders to look for qualified men to serve in the office of deacon? Certainly not, nor would it be wrong for any Christian to watch for qualified men to serve in the noble office of a deacon. We all should be mindful of good individuals who serve the Lord well and have the ability to serve in official offices of the church as ordained by God. Should there be a democratic vote of members in the church to select deacons? There is no example of such in the Bible. Should a Christian or group of Christians just decide on their own that an individual is qualified and will serve as a deacon? Well, again no such example is given in Scripture. However, some process must have taken place to put good men before the congregation in order to have the understanding that certain individuals were qualified and officially to serve in the office of deacon. So, is it fitting and proper (expedient) for elders to select godly men who meet the Bible standard for the office of deacon, and place those men before the congregation for review with a certain day set as the official day they begin to serve in that office. I certainly see nothing scripturally wrong with that practice, and that seems to be the accepted practice in the Lord’s church throughout the world. Why put them before the congregation? Because the congregation must understand and accept their position. Furthermore, it is possible that the elders may not know of a problem in an individual’s life of which a member might be aware. The placing of the name or names before the congregation is a trial period where problems should be pointed out and corrected if need be. How sad it is to hear of situations in the Lord’s church where no one will point out a disqualifying problem in a potential deacon’s life until several years down the road when a problem arises in the church. Who is responsible for the greater problem? The one who will not speak up certainly shares in the responsibility for the greater problem. If one is spiritual he will be quick to help restore any member (Gal. 6:1).

Should one or two rebelrousing individual members be allowed to block a godly man from serving as a deacon? Most certainly not! If such were attempted, godly elders, deacons and members should be courageous and rise to the defense of a good man, putting the light of truth on those rebellious individuals who would hold back the work of the Lord.

A question sometimes asked about the appointment of deacons is: can a congregation appoint deacons without an eldership serving over them? There is not one clear Bible reference of deacons serving a congregation with no elders, but Paul greeted the church at Philippi "with the bishops and deacons" (Phil. 1:1). Therefore, the clear Bible reference would be that of the mature congregation at Philippi with both elders and deacons serving the Lord.

When appointing deacons all should remember the expressed Bible principle of "whatever you do in word or deed do all by the authority of the Lord" (Col.3:17).

Qualifications of Deacons
Holger W. Neubauer

The specific qualifications for the office of a deacon are laid out in I Timothy 3:8-13. Though this office has no inherent authority within itself, the importance of filling these delegated offices with good sound men can be seen in the requirements each of them has to meet.

First, the Scripture demands the deacon to be "grave." This necessary qualification demands that this man be of a serious nature while possessing a sense of dignity. Comics and jesters may be the life of the party but God demands seriousness for the servant of the church. Individuals that are hard to be taken seriously because of their constant frivolity may not serve in this office.

Second, the deacon is "not to be double tongued." God demands that this man be truthful and straightforward. The Greek word dialogos suggests a person that cannot tell the same story in the same way to different persons. Truthfulness ought to surround each Christian and doubly so for the man that would fill the office of a deacon.

Third, a deacon is "not to be given to much wine." There is no qualification given a deacon that by design would keep him from serving as an elder at a later time. Therefore, the phrase "much wine" cannot allow the deacon to drink while the elder, who is not to be "given to wine," is demanded not to be a drinker. If the deacon was permitted to drink a little, he would by design be disqualified to serve as an elder. Just as the Scripture gives no sanction for any sin but exhorts in Ecclesiastics 7:17 to "be not over much wicked," so this hyperbole of "much wine" allows no like social use of this powerful drug. Though medicinal use of a drug is permitted (I Tim. 5:23) social use is not (Eph. 5:18).

Fourth, he is "not to be given to filthy lucre." That is, the man ought not be convicted of base gain. He ought to be known as an honest man and his reputation for upright business transactions ought to follow him. Great harm can be done to congregations whose leadership has been guilty of dishonesty.

Fifth, he is to hold "the mystery of the faith in a pure conscience." Those things which were revealed by the Spirit which were previously a mystery to the rest of the world are now to be embraced and believed by the man that would occupy the office of a deacon. This implies that the man ought to be thoroughly investigated concerning his beliefs and found to be sound and sure in the faith.

Sixth, the man is to be "proven" and "blameless." He is to be proven which suggests a seasoned man, not a new convert. He is to be blameless in that blame or wrongdoing cannot successfully be charged against the man. As Zechariah and Elizabeth were described as "righteous before the Lord, walking in all the commandments and ordinances of the Lord blameless," so too is the deacon to be blameless. This does not mean sinless, but simply that all known problems have been dealt with according to the Word (James 5:16).

Seventh, His wife is to be faithful and his children must be old enough to be able to be "ruled." The plural pronoun "their" in I Timothy 3:11 refers to both the elders’ and deacons’ wives. If this is not true, the elder could qualify himself without a faithful wife. Some have seen deaconesses in this verse, but then neither the deacon nor the elder would be required to have faithful wives. Like the bishop, the deacon is to prove himself in his family first.