The Ekklesia of Christ
Rupert Murdoch
Chapter 8 - Government
We have looked briefly at the purpose of the ekklesia, focusing specifically on its commission and its growth. From the latter, we were led into an examination of the tradition of membership, which, for many, has become their measure of success and means of control. As we move into the area of government for the local assembly of believers, it is with some idea already that what the Word of God has to tell us may well differ from what is common practice today. We will begin by looking at the only two areas of responsibility within a local gathering that the Scriptures give us, namely that of elders (or bishops) and deacons. Perhaps we need to remind ourselves at this juncture, of God’s warning in His Word: “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar” (Proverbs 30:5-6). As modern Evangelicals and Fundamentalists alike develop their structures of authority that, for the most part, go well beyond the Biblical simplicity of elders and deacons, they are guilty of adding to what God has given to us for the ekklesia. Is it any wonder that Evangelicals are rapidly sliding into apostasy or deeper into paganism? They have accommodated the doctrines of heretics, they have compromised the Word of God through their multiplied translations, they have turned their backs on the Lord’s instructions and joined themselves unto the gods of this world, and they have ignored God’s design for the local assembly. They are being taken captive by the world; however, unlike the Israelites of old, they are going into captivity voluntarily, and arrogantly looking with disdain on anyone who seeks to uphold the teachings of Scripture. Paul’s description of the world in the last days is an apt picture of today’s churches: they are “lovers of their own selves, covetous, boasters [imposters], proud [above others], blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent [without self-control], fierce, despisers of those that are good, traitors, heady [reckless], highminded [wrapped in a mist], lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof” (2 Timothy 3:2-5).1 What is the admonition that the Lord places alongside of this list of grievous traits? – “From such turn away” (2 Timothy 3:5).
Now let us consider the two areas of responsibility that the Lord has prescribed for the local assembly of His children, those who are a part of His ekklesia.
A. Elders or Bishops – We bring these two terms together, for, as we have seen, Titus 1:5 and 7 show that they are used synonymously. The Greek word for elder is presbuteros, and means elderly or old.2 The term was used extensively within the Jewish tradition for the leaders of the tribes and families, and it spoke of those who were older, more mature, and therefore, possessed greater wisdom in dealing with the problems of life. On the other hand, the Greek word for bishop is episkopos, which means overseer.3 The elders appointed by Paul and Barnabas (Acts 14:23 – the word ordained literally means to stretch out the hand,4 and indicates choosing; cp. Acts 10:41) would have been men of maturity. Although they would have been relatively new in the faith, they would have exemplified the qualities necessary for Paul and Barnabas to appoint them as elders within the local assembly.
There are two passages that outline the qualifications of an elder: 1 Timothy 3:2-7 and Titus 1:6-9. There is considerable overlap between the two, so let’s look at these passages together, using 1 Timothy 3 as the template:
2 A bishop then must be blameless, – This quality is reiterated in Titus 1:6 in our English translation; however, two different words are used in the Greek. In Timothy the Greek word is anepileptos (an-ep-eel’-ape-tos), which means “that cannot be laid hold of, hence, not open to censure, irreproachable.”5 In Titus the word is anenkletos (an-eng’-klay-tos), which means “that which cannot be called to account,”6 or nothing can be laid to their charge, their reputation is spotless. In the former, it is that he cannot be held accountable for any wrong; in the latter, it is that there is no accuser. Although the difference is subtle and largely one of perspective, what is evident from both is that the elder must live an impeccable life.
the husband of one wife, – This is an important quality, for it, too, is reiterated in Titus. As you consider the metaphor of the relationship between the husband and wife in marriage illustrating Christ’s relationship with His ekklesia (Ephesians 5:22-33), the importance of this singular unity comes to the fore. This immediately eliminates polygamy, but I believe, based on the marriage metaphor, that this also eliminates anyone who is divorced or even separated. It also places anyone who is unmarried outside of the qualifications for elder, and excludes women from taking this responsibility. The latter has become an increasingly acceptable practice today, and the pressure to accept women into this role is growing, as is the capitulation to do so – undoubtedly another product of feminism.
vigilant, – This word means to be sober or temperate, as in abstaining from wine.7
sober, – This word means to be of sound mind and, hence, to be self-controlled and prudent.8
of good behaviour, – This means to be orderly or modest, discreet and well-ordered, not given to chaos or extravagance.9
given to hospitality, – This calls for one who is hospitable; the Greek word comes from two roots, which, when brought together, literally mean, “love of strangers.”10
apt to teach; – Literally, skilled in teaching.11 This would not be by the credentials of man, but rather being effective and able in handling the Word of God; someone who rightly divides the word of truth (2 Timothy 2:15). It is noteworthy, that this is also identified as a gift of the Spirit (Ephesians 4:11); if there was ever a place for the exercising of this gift, it would be among those who are appointed as elders within the ekklesia.
3 Not given to wine, – This is reiterated in Titus, giving emphasis to this quality. The Greek word for given to wine means “tarrying at wine,” hence the elder is not someone who lingers at wine or is a drunkard. Considering the quality of vigilant above, it would seem that, among the elders or bishops, the only use of wine would be as a medicine (1 Timothy 5:23).
no striker, – Someone who does not strike out, literally, the Greek word means a “bruiser, ready for a blow.”12 This quality would describe someone who is not prone to physical violence; this is also repeated in Titus.
not greedy of filthy lucre; – This is someone who is not desirous of base or shameful gains or money.13 This is commonly seen as an excusable characteristic today; there is a strong desire among many Evangelicals for wealth, and eyes are averted when it comes to how this wealth is acquired. I am reminded of Rick Warren who is the “pastor” of Rupert Murdoch who chairs a company called News Corporation that is increasing its profits through its expansion of TV pornography channels. Nevertheless, Warren’s comment is: “I don’t have to agree with 100 percent of what another person does in order to work with them on the 20 percent that we do agree on.”14 This cavalier attitude has proven lucrative (there’s that word lucre) for Warren, as Murdoch was the first to donate to Warren’s P.E.A.C.E. program to the tune of two million dollars.15 “For the love of money is the root of all evil: which while some coveted after, they have erred from [stray away from] the faith, and pierced themselves through with many sorrows” (1 Timothy 6:10).16 This quality is reiterated in Titus.
but patient, – Literally it means seemly, and probably best understood as gentle.17 This is one of the attributes of the wisdom that comes from above, translated as gentle in James 3:17.
not a brawler, – Literally, not fighting.18 Similar to no striker, but opens the door to any kind of fighting; someone who is not contentious and does not enjoy arguing.
not covetous; – Literally, not loving money.19 Similar to not greedy of filthy lucre, but, perhaps, a little broader in its application.
4 One that ruleth well his own house, having his children in subjection with all gravity; – The word ruleth, within our understanding would give rise to an autocratic concept, perhaps an attitude of “I’m in charge and everyone will do as I say.” However, the word is not that, but, along with the word well, actually means to place before excellently, to be a guardian, to give attention to.20 This is more about being an example, of demonstrating the walk with our Lord as much as or more than simply demanding action or dictating commands. The children are to be in subjection, they are to be obedient; Ephesians 6:1 confirms this: “Children, obey your parents in the Lord: for this is right.” However, notice in 1 Timothy that the children’s submission is qualified: it is to be with all gravity. Gravity is a very interesting word and means “the characteristic of a thing or person which entitles to reverence and respect, dignity, majesty, sanctity.”21 The bishop, or elder, is to be someone who stands before his children in a manner that will engender their respect.
5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) – This is a parenthetical comment that underscores the absurdity of having an elder in charge of overseeing the local assembly when his own family is in shambles.
We have looked briefly at the purpose of the ekklesia, focusing specifically on its commission and its growth. From the latter, we were led into an examination of the tradition of membership, which, for many, has become their measure of success and means of control. As we move into the area of government for the local assembly of believers, it is with some idea already that what the Word of God has to tell us may well differ from what is common practice today. We will begin by looking at the only two areas of responsibility within a local gathering that the Scriptures give us, namely that of elders (or bishops) and deacons. Perhaps we need to remind ourselves at this juncture, of God’s warning in His Word: “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar” (Proverbs 30:5-6). As modern Evangelicals and Fundamentalists alike develop their structures of authority that, for the most part, go well beyond the Biblical simplicity of elders and deacons, they are guilty of adding to what God has given to us for the ekklesia. Is it any wonder that Evangelicals are rapidly sliding into apostasy or deeper into paganism? They have accommodated the doctrines of heretics, they have compromised the Word of God through their multiplied translations, they have turned their backs on the Lord’s instructions and joined themselves unto the gods of this world, and they have ignored God’s design for the local assembly. They are being taken captive by the world; however, unlike the Israelites of old, they are going into captivity voluntarily, and arrogantly looking with disdain on anyone who seeks to uphold the teachings of Scripture. Paul’s description of the world in the last days is an apt picture of today’s churches: they are “lovers of their own selves, covetous, boasters [imposters], proud [above others], blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent [without self-control], fierce, despisers of those that are good, traitors, heady [reckless], highminded [wrapped in a mist], lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof” (2 Timothy 3:2-5).1 What is the admonition that the Lord places alongside of this list of grievous traits? – “From such turn away” (2 Timothy 3:5).
Now let us consider the two areas of responsibility that the Lord has prescribed for the local assembly of His children, those who are a part of His ekklesia.
A. Elders or Bishops – We bring these two terms together, for, as we have seen, Titus 1:5 and 7 show that they are used synonymously. The Greek word for elder is presbuteros, and means elderly or old.2 The term was used extensively within the Jewish tradition for the leaders of the tribes and families, and it spoke of those who were older, more mature, and therefore, possessed greater wisdom in dealing with the problems of life. On the other hand, the Greek word for bishop is episkopos, which means overseer.3 The elders appointed by Paul and Barnabas (Acts 14:23 – the word ordained literally means to stretch out the hand,4 and indicates choosing; cp. Acts 10:41) would have been men of maturity. Although they would have been relatively new in the faith, they would have exemplified the qualities necessary for Paul and Barnabas to appoint them as elders within the local assembly.
There are two passages that outline the qualifications of an elder: 1 Timothy 3:2-7 and Titus 1:6-9. There is considerable overlap between the two, so let’s look at these passages together, using 1 Timothy 3 as the template:
2 A bishop then must be blameless, – This quality is reiterated in Titus 1:6 in our English translation; however, two different words are used in the Greek. In Timothy the Greek word is anepileptos (an-ep-eel’-ape-tos), which means “that cannot be laid hold of, hence, not open to censure, irreproachable.”5 In Titus the word is anenkletos (an-eng’-klay-tos), which means “that which cannot be called to account,”6 or nothing can be laid to their charge, their reputation is spotless. In the former, it is that he cannot be held accountable for any wrong; in the latter, it is that there is no accuser. Although the difference is subtle and largely one of perspective, what is evident from both is that the elder must live an impeccable life.
the husband of one wife, – This is an important quality, for it, too, is reiterated in Titus. As you consider the metaphor of the relationship between the husband and wife in marriage illustrating Christ’s relationship with His ekklesia (Ephesians 5:22-33), the importance of this singular unity comes to the fore. This immediately eliminates polygamy, but I believe, based on the marriage metaphor, that this also eliminates anyone who is divorced or even separated. It also places anyone who is unmarried outside of the qualifications for elder, and excludes women from taking this responsibility. The latter has become an increasingly acceptable practice today, and the pressure to accept women into this role is growing, as is the capitulation to do so – undoubtedly another product of feminism.
vigilant, – This word means to be sober or temperate, as in abstaining from wine.7
sober, – This word means to be of sound mind and, hence, to be self-controlled and prudent.8
of good behaviour, – This means to be orderly or modest, discreet and well-ordered, not given to chaos or extravagance.9
given to hospitality, – This calls for one who is hospitable; the Greek word comes from two roots, which, when brought together, literally mean, “love of strangers.”10
apt to teach; – Literally, skilled in teaching.11 This would not be by the credentials of man, but rather being effective and able in handling the Word of God; someone who rightly divides the word of truth (2 Timothy 2:15). It is noteworthy, that this is also identified as a gift of the Spirit (Ephesians 4:11); if there was ever a place for the exercising of this gift, it would be among those who are appointed as elders within the ekklesia.
3 Not given to wine, – This is reiterated in Titus, giving emphasis to this quality. The Greek word for given to wine means “tarrying at wine,” hence the elder is not someone who lingers at wine or is a drunkard. Considering the quality of vigilant above, it would seem that, among the elders or bishops, the only use of wine would be as a medicine (1 Timothy 5:23).
no striker, – Someone who does not strike out, literally, the Greek word means a “bruiser, ready for a blow.”12 This quality would describe someone who is not prone to physical violence; this is also repeated in Titus.
not greedy of filthy lucre; – This is someone who is not desirous of base or shameful gains or money.13 This is commonly seen as an excusable characteristic today; there is a strong desire among many Evangelicals for wealth, and eyes are averted when it comes to how this wealth is acquired. I am reminded of Rick Warren who is the “pastor” of Rupert Murdoch who chairs a company called News Corporation that is increasing its profits through its expansion of TV pornography channels. Nevertheless, Warren’s comment is: “I don’t have to agree with 100 percent of what another person does in order to work with them on the 20 percent that we do agree on.”14 This cavalier attitude has proven lucrative (there’s that word lucre) for Warren, as Murdoch was the first to donate to Warren’s P.E.A.C.E. program to the tune of two million dollars.15 “For the love of money is the root of all evil: which while some coveted after, they have erred from [stray away from] the faith, and pierced themselves through with many sorrows” (1 Timothy 6:10).16 This quality is reiterated in Titus.
but patient, – Literally it means seemly, and probably best understood as gentle.17 This is one of the attributes of the wisdom that comes from above, translated as gentle in James 3:17.
not a brawler, – Literally, not fighting.18 Similar to no striker, but opens the door to any kind of fighting; someone who is not contentious and does not enjoy arguing.
not covetous; – Literally, not loving money.19 Similar to not greedy of filthy lucre, but, perhaps, a little broader in its application.
4 One that ruleth well his own house, having his children in subjection with all gravity; – The word ruleth, within our understanding would give rise to an autocratic concept, perhaps an attitude of “I’m in charge and everyone will do as I say.” However, the word is not that, but, along with the word well, actually means to place before excellently, to be a guardian, to give attention to.20 This is more about being an example, of demonstrating the walk with our Lord as much as or more than simply demanding action or dictating commands. The children are to be in subjection, they are to be obedient; Ephesians 6:1 confirms this: “Children, obey your parents in the Lord: for this is right.” However, notice in 1 Timothy that the children’s submission is qualified: it is to be with all gravity. Gravity is a very interesting word and means “the characteristic of a thing or person which entitles to reverence and respect, dignity, majesty, sanctity.”21 The bishop, or elder, is to be someone who stands before his children in a manner that will engender their respect.
5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) – This is a parenthetical comment that underscores the absurdity of having an elder in charge of overseeing the local assembly when his own family is in shambles.
Dave Hunt
6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. – The Greek word for novice speaks of someone newly planted, a neophyte, a new convert.22 The phrase lifted up with pride is from one Greek word that means to raise a smoke, to wrap in a mist.23 This provides a word picture of the effect of pride; there is a clouding of judgment, a blindness through thinking too highly of oneself. The word fall bears the subjunctive mood, which means that it is a possibility but not necessarily a certainty.24 Pride was the undoing of Satan, and the warning here is that by succumbing to pride, a new convert, if given the responsibility of being an elder, could receive the same condemnation as the devil. Jesus made it clear that everlasting fire was prepared for the devil and his angels (Matthew 25:41); this is a very serious warning. Many seek to downplay or trivialize the fire of hell. Even the late Dave Hunt succumbed to downplaying the everlasting fire of hell by saying: “the flame of His [God’s] justice burns the conscience with supernatural conviction.”25 He supposes that the “fire” that tries our works (1 Corinthians 3:13) isn’t physical fire, therefore the Lake of Fire that was made for the devil and his angels (spirit beings) can’t be real fire either (Matthew 25:41). We cannot begin to fathom how God is going to measure our merit or try our works – it could very well be with real fire. This world is reserved for fire (2 Peter 3:7, 10-12); could this be the judgment of our works? If we have built with wood, hay or stubble, then it will be burned up.
Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. – Good speaks of that which is excellent, or surpassing;26 there is nothing mediocre here. Report comes from the Greek word for witness, and here speaks of testifying.27 Notice that this testimony comes from those who are without, those who are not a part of the ekklesia; the elder is to be favorably spoken of by those who are not part of the Body of Christ. This is particularly applicable to the elders, or bishops, but it is also applicable to all of us: “11Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12Having your conversation honest among the Gentiles [or, heathen]: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation” (1 Peter 2:11-12). The reason for the need of this exemplary report from those outside is given: first of all, personally: lest he fall into defamation [reproach] by holding the responsibility of ensuring the integrity of the children of God, yet being found of less than good report among others; as it relates to the Body: lest he fall into the snare of the devil. Second Corinthians 6:3 says: “Giving no offence [no occasion for stumbling] in any thing, that the ministry [or service] be not blamed ….” How many times in recent years has the devil been able to use the moral failure of high-profile “Christians” to tarnish the perceived work of Christ? The warning is given here that the bishop, or elder, must be attentive to his life lest the devil have the means for tripping him up.
This completes the standard for elders laid out in Paul’s exhortation to Timothy, and several which were reiterated to Titus. Now let us consider Paul’s unique instructions regarding the elder to Titus. From Titus 1 we read:
6… having faithful children not accused of riot or unruly. – His children are to be trustworthy, or faithful, and they cannot be charged with living like the prodigal son or not being submissive (Luke 15:13).28 The Greek word used for children is teknon, and draws emphasis to the physical or outward responsibility of parenting,29 so the consideration is that the children behave appropriately and faithfully, as opposed to those who are only inwardly pious (same word as in 1 Timothy 3:4). The parents bear the responsibility for training their children Biblically, but that does not determine the heart attitude of the children as they grow into adulthood. We are called on to submit to one another (Ephesians 5:21), wives are to submit to their husbands (Ephesians 5:22), and we are to submit to God (James 4:7); the Greek root of unruly comes from the word for submit along with a negative: rebellious, disobedient, and undisciplined.30
7 For a bishop must be blameless, as the steward of God; – Blameless, here, indicates that there is no accuser; no one can hold anything against them. However, this is in relation to being a steward of God. A steward is someone who has been placed in charge, or made the manager, of something, and here it is clear that the placement has been made by God; the elder, or bishop, is God’s steward. The elder is to have no accusers in the discharge of his responsibilities within the assembly (1 Peter 5:1-5). In his instructions to Timothy, Paul made it clear that an accusation against an elder was not to be considered unless there were two or three witnesses (1 Timothy 5:19). An accuser might well come forward when the elder is required to administer discipline, but the protection here is in the plurality of elders and the required plurality of accusers (Acts 14:23; Titus 1:5; 1 Timothy 5:19).
not selfwilled, – Not self-pleasing or arrogant.31 First Peter 5:5 speaks to the humility that is to adorn the elder.
not soon angry, – Not prone to anger; that short-fuse syndrome is not to be present.
8 ... a lover of good men, – Literally, a friend of goodness, or loving goodness (the Greek does not include men).32 This would assume a proper definition of what is good; not the perverted definition that characterizes our day: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter” (Isaiah 5:20).
… just, – This signifies being righteous: “keeping the commands of God.”33 Although this is to characterize all of God’s children (1 John 2:3), it is specifically underscored here for the elder. Keeping in mind the exhortation for the elders to be an ensample (1 Peter 5:3), this would be critical. We will consider this (ensample) more completely a little later.
holy, – This is not the same Greek word as used in 1 Peter 1:15-16 to describe God and how we are to live: hagios speaks of purity, but through a separation from everything that is not pure.34 The Greek word used here (hosios) speaks of purity as being undefiled by sin or free from wickedness.35 The correlation between the two is clear, but there is a subtle difference of focus between the words; the call here is for a life free of anything that would be unrighteous.
temperate; – This word has the same Greek root as the fruit of the Spirit, temperance (Galatians 5:23), and means to be self-controlled, along with the thought of strength36 – a radical contrast to the self-indulgent society that we live in today.
9 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. – Here again is the exhortation that we see so often throughout Scripture: holding fast the faithful word as he hath been taught. Holding fast means to hold to firmly or to cleave to,37 but there is an interesting nuance to this word. The Greek word is antechomai (an-tekh′-om-ahee), and brings in the concept of against (ante).38 Perhaps we see a warning here that there will be those who would seek to dilute the faithful word, or to change it ever so slightly, but we are called to cleave to the Word of God against all who, through whatever means, would seek to alter or destroy His revelation to us. Two areas that are very prevalent today and serve to test our commitment to God’s Word are: the proliferation of translations and the prominence of the clergy. The former has compromised God’s message to us through a foundation of tainted manuscripts, which has resulted in translations that lead us to question God’s message. This has been compounded by the modern translating technique called dynamic equivalence, which simply means that words are no longer translated, but rather the thoughts or ideas – thereby producing, not a proper translation, but a paraphrase at best or a commentary at worst. We are called to hold fast the Word of truth against this attack. Then we have the prominence and dominance of the clergy, resulting in the average pew-warmer rarely opening the Scriptures, and certainly deferring any opinions on its content to those more learned. The Dark Ages were dark for many reasons, but one of them was that the Scriptures were only in the hands of the clergy, and the common man was not permitted to read them for fear of reaching an errant interpretation – I would adjure that we are rapidly heading back into the Dark Ages, spiritually speaking. We are to cleave to God’s Word against all temptations to defer to the highly educated experts.
The challenge here that is placed before the elder, or bishop, is that they will hold to the doctrines of the Bible and not be swayed by the fashionable theologies of men (no matter how reasonable they may sound), nor be influenced by those who should know the Scriptures (but may not). Several of the epistles that form a part of our Bible today, speak of the error and compromise that was already finding its way into the local assemblies before the Apostles even left the scene. A great challenge faces those who are given the oversight of a local assembly: to adhere to the Scriptures, to teach plainly from them, and not be intimidated by those who have departed from the truth.
There is a reason for this strong adherence to the Word of God and the need to stand against all temptations to compromise. The reason is focused on gainsayers (antilego), those who speak against or contradict.39 If you cling to the Word of God, and walk through life carefully, there will be those who will ridicule you for being legalistic, far too narrow-minded, and perhaps even Pharisaical. Here we see the importance of adhering to the Scriptures, for unless we have learned to walk using the Bible as our Standard, against which all things must be measured, we will cave before the criticism. We are to love the Lord our God with all of our heart, soul and mind (Matthew 22:37), which speaks of a steadfastness and a single-mindedness that will not sway when the winds of new doctrine blow (Ephesians 4:14). We are to cleave to the Word of God so that we might, through pure teaching, instruct (exhort) and refute (convince) those who would contradict us (gainsayers). The reason that we can do this is not because of who we are, but because of the Truth to which we cling. The fallacy into which modern Evangelicals have fallen is this: well educated theologians will always have the best Biblical answer to any question. That could be true if the theologians would cling to the Word of Truth, but they don’t; they leave it far behind in their pursuit of more education, a good rapport with other compromisers and for the preservation of their favored theology.
When the Lord began to open my eyes to new truths from His Word, my first reaction was, “This can’t be right; otherwise, surely these men who have spent years studying the Word of God would have come to this reality long ago.” Yet, what I have had to realize, and it has taken some time (and I may not be fully there yet), is that because these men read Scripture through a grid of their own denominational thinking, their own traditional understanding, or their own theological bias, they overlook some of the simple truths of Scripture that can be life-changing. They may spend years studying, but they are always looking to support their traditions, their doctrines, their thinking – all of which are more firmly entrenched in their minds than is the Word of God. So what bends? The Scriptures must bend, of course. Their theologies are inflexible and so carefully constructed; it is the Bible that must be molded and twisted in order to “support” their theology (2 Peter 3:16).
We have here the qualities of an elder, or bishop, and as we have looked at them more carefully, we can see that this task is not to be undertaken lightly. The standard is high for those who would accept this responsibility.
First Timothy 3:1 says: “… if a man desire the office of a bishop [episkope – investigation, visitation, oversight], he desireth a good work.” The Greek word translated as desire means “to stretch one's self out in order to … grasp something.”40 Clearly, it is not wrong for a man to aspire to be an elder, or bishop (to have the responsibility of oversight within the ekklesia of the Lord), but, just as evidently, the desire spoken of here is more than simply wanting something. This word calls for a personal effort, which means that he will take particular care to ensure that his life is aligned with the Word of God so that the qualifications outlined are a normal part of living. However, what should be equally evident is that the qualities of an elder should be abiding in each one of us; we should not look at this as just the Lord’s calling for elders – each one of us is called to a life of holiness (1 Peter 1:15-16; 2:9). We are called saints, a word translated from the Greek hagios, meaning holy;41 it is incumbent upon all of us to live in keeping with this holy calling by God (Ephesians 4:1).
What we must also note from 1 Timothy 3:1 is that episkope is the Greek word that the KJV translators have shown as office of a bishop. There is no office; this is simply the responsibility to ensure that doctrinal integrity and order is maintained among an assembly of called-out ones. Perhaps the translators were unduly influenced by the ecclesiastical structure of their day and the Bishop’s Bible:42 the Bishop’s Bible shows office of a bishop, and it was carried right into the KJV.43 It is very evident from today’s churches that the “pastor” fills an office within their carefully designed organizational structures – there is nothing like that within Scripture. This should not be surprising since Jesus very carefully explained that there was to be no hierarchy among His followers (Matthew 20:25-28), and we are to submit to one another (Ephesians 5:21).
First Peter 5:1-5 provides us with a glimpse into the responsibilities of an elder, and how the elder is to fulfill those responsibilities within the Body.
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
The first responsibility named here is to feed the flock of God (v. 2). Feed is an accurate translation of the Greek, and more interestingly, it is also closely related to the word poimen (shepherd). A shepherd is one who tends a flock of sheep or goats. He ensures that they have adequate pasture (feed), but his responsibilities go well beyond that to include watching out for enemies, protecting the sheep from those enemies, tending to the wounded or sick, looking for those that have wandered away, and, generally, sharing his life with the sheep so that they will learn to trust him.44 Consider these three words in Greek: shepherd (poimen – poy-mane′), feed (poimaino – poy-mah′-ee-no), and flock (poimnion - poym′-nee-on).45 The similarity of these words is striking. Yet it is somewhat noticeable that the Spirit of God, through Peter, addresses this command (feed the flock) to the elders and not to shepherds (or, as it is frequently translated, pastors). You may recall that the word poimen in Ephesians 4:11 is translated as pastors in the KJV, and this has been used to elevate the office of “pastors” in churches, something that is an inheritance from, or has been patterned after, the Roman Catholic Church.
Let’s consider this more closely. The prophets of the OT spoke of the shepherds of Israel, those who were in a place of responsibility to the people, who, in Jesus’ day, were called the Sanhedrin. Jeremiah, a prophet of God who witnessed the removal of Judah from the Promised Land, recorded these words of the Lord:
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:1-6).
This is a passage that speaks to the situation that Jeremiah faced with the people of Judah, but it is also a prophetic passage in that it speaks to a day that had not yet come – the coming Branch (the Lord Jesus Christ) and when He will reign as King over the earth (the Millennium). When Jesus began His ministry on earth, He went about through the cities and villages of Israel and observed the people: “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd” (Matthew 9:36). The Pharisees of Jesus’ day were the latest in a long line of “shepherds” who scattered the people – yes, Israel was again gathered into their own land, but their spiritual leaders exulted in their lofty positions and worked to keep the people suppressed; they sat in the seat of Moses, yet in their self-righteousness and arrogance, they oppressed the people whom they were supposed to serve (Matthew 23:1-4).
The Lord, through Ezekiel (a prophet of God to captive Israel), pronounced judgment upon those who were filling the role of shepherds to the people of Israel but who were self-indulgent (not unlike the Pharisees of Jesus’ day), and then declared: “I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. And I will make with them a covenant of peace …” (Ezekiel 34:23-25; see also Ezekiel 37:24). At this time, David had been dead for some 400 years, but he was always upheld as the shepherd/king of Israel, a forerunner of the Messiah. David openly declared: “The Lord is my Shepherd …” (Psalm 23:1), thereby acknowledging only one Shepherd. Jesus was born of the seed of David to serve and to redeem a people unto Himself. The words of Ezekiel are a Messianic prophecy and spoke of a day when there would be one Shepherd over the Lord’s people; no more will there be a multitude of shepherds who will scatter the people.
In Ephesians 4:11, we have several gifts given by the Spirit of God to those within the ekklesia for the perfecting of the saints; these are gifts that will ensure the growth and maturity of the children of God. Included within this short listing is the word poimen or shepherd. The use of the word poimen is quite limited within the NT Scriptures. It is used to refer to those whose occupation was tending sheep (as in Luke 2), it is used more generally to speak of the one who has care of the sheep (Matthew 9:36), and then there are several passages that refer to the Lord Jesus Christ (John 10:1-18; Hebrews 13:20; 1 Peter 2:25). This term is NEVER applied to a man in regard to the ekklesia. Consider very carefully Jesus’ words in John 10:16 – “… other sheep I have, which are not of this fold [aule – an enclosure used to protect the flock at night; a reference to Israel]: them also I must bring, and they shall hear my voice; and there shall be one fold [poimne – flock], and one shepherd.”46 Ephesians 2:16 speaks of the cross of Christ bringing together the Jew and the Gentile into one Body, of which Christ is the Head (Ephesians 4:15). This agrees completely with Jesus’ words in John 10:16 – there is only one Body or flock, and there is only one Head or Shepherd, and that is Jesus Christ. According to Ephesians 4, the Lord has gifted some as a shepherd for the purpose of bringing the saints of God (His children) unto completion or maturity; the Lord will give some the heart of a shepherd to assist in bringing His Body to the fullness of Christ (Ephesians 4:11-13). However, nowhere do we find anyone within the ekklesia (the Flock) carrying the title of shepherd, except the one Shepherd, the Lord Jesus Christ.
Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. – Good speaks of that which is excellent, or surpassing;26 there is nothing mediocre here. Report comes from the Greek word for witness, and here speaks of testifying.27 Notice that this testimony comes from those who are without, those who are not a part of the ekklesia; the elder is to be favorably spoken of by those who are not part of the Body of Christ. This is particularly applicable to the elders, or bishops, but it is also applicable to all of us: “11Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12Having your conversation honest among the Gentiles [or, heathen]: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation” (1 Peter 2:11-12). The reason for the need of this exemplary report from those outside is given: first of all, personally: lest he fall into defamation [reproach] by holding the responsibility of ensuring the integrity of the children of God, yet being found of less than good report among others; as it relates to the Body: lest he fall into the snare of the devil. Second Corinthians 6:3 says: “Giving no offence [no occasion for stumbling] in any thing, that the ministry [or service] be not blamed ….” How many times in recent years has the devil been able to use the moral failure of high-profile “Christians” to tarnish the perceived work of Christ? The warning is given here that the bishop, or elder, must be attentive to his life lest the devil have the means for tripping him up.
This completes the standard for elders laid out in Paul’s exhortation to Timothy, and several which were reiterated to Titus. Now let us consider Paul’s unique instructions regarding the elder to Titus. From Titus 1 we read:
6… having faithful children not accused of riot or unruly. – His children are to be trustworthy, or faithful, and they cannot be charged with living like the prodigal son or not being submissive (Luke 15:13).28 The Greek word used for children is teknon, and draws emphasis to the physical or outward responsibility of parenting,29 so the consideration is that the children behave appropriately and faithfully, as opposed to those who are only inwardly pious (same word as in 1 Timothy 3:4). The parents bear the responsibility for training their children Biblically, but that does not determine the heart attitude of the children as they grow into adulthood. We are called on to submit to one another (Ephesians 5:21), wives are to submit to their husbands (Ephesians 5:22), and we are to submit to God (James 4:7); the Greek root of unruly comes from the word for submit along with a negative: rebellious, disobedient, and undisciplined.30
7 For a bishop must be blameless, as the steward of God; – Blameless, here, indicates that there is no accuser; no one can hold anything against them. However, this is in relation to being a steward of God. A steward is someone who has been placed in charge, or made the manager, of something, and here it is clear that the placement has been made by God; the elder, or bishop, is God’s steward. The elder is to have no accusers in the discharge of his responsibilities within the assembly (1 Peter 5:1-5). In his instructions to Timothy, Paul made it clear that an accusation against an elder was not to be considered unless there were two or three witnesses (1 Timothy 5:19). An accuser might well come forward when the elder is required to administer discipline, but the protection here is in the plurality of elders and the required plurality of accusers (Acts 14:23; Titus 1:5; 1 Timothy 5:19).
not selfwilled, – Not self-pleasing or arrogant.31 First Peter 5:5 speaks to the humility that is to adorn the elder.
not soon angry, – Not prone to anger; that short-fuse syndrome is not to be present.
8 ... a lover of good men, – Literally, a friend of goodness, or loving goodness (the Greek does not include men).32 This would assume a proper definition of what is good; not the perverted definition that characterizes our day: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter” (Isaiah 5:20).
… just, – This signifies being righteous: “keeping the commands of God.”33 Although this is to characterize all of God’s children (1 John 2:3), it is specifically underscored here for the elder. Keeping in mind the exhortation for the elders to be an ensample (1 Peter 5:3), this would be critical. We will consider this (ensample) more completely a little later.
holy, – This is not the same Greek word as used in 1 Peter 1:15-16 to describe God and how we are to live: hagios speaks of purity, but through a separation from everything that is not pure.34 The Greek word used here (hosios) speaks of purity as being undefiled by sin or free from wickedness.35 The correlation between the two is clear, but there is a subtle difference of focus between the words; the call here is for a life free of anything that would be unrighteous.
temperate; – This word has the same Greek root as the fruit of the Spirit, temperance (Galatians 5:23), and means to be self-controlled, along with the thought of strength36 – a radical contrast to the self-indulgent society that we live in today.
9 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. – Here again is the exhortation that we see so often throughout Scripture: holding fast the faithful word as he hath been taught. Holding fast means to hold to firmly or to cleave to,37 but there is an interesting nuance to this word. The Greek word is antechomai (an-tekh′-om-ahee), and brings in the concept of against (ante).38 Perhaps we see a warning here that there will be those who would seek to dilute the faithful word, or to change it ever so slightly, but we are called to cleave to the Word of God against all who, through whatever means, would seek to alter or destroy His revelation to us. Two areas that are very prevalent today and serve to test our commitment to God’s Word are: the proliferation of translations and the prominence of the clergy. The former has compromised God’s message to us through a foundation of tainted manuscripts, which has resulted in translations that lead us to question God’s message. This has been compounded by the modern translating technique called dynamic equivalence, which simply means that words are no longer translated, but rather the thoughts or ideas – thereby producing, not a proper translation, but a paraphrase at best or a commentary at worst. We are called to hold fast the Word of truth against this attack. Then we have the prominence and dominance of the clergy, resulting in the average pew-warmer rarely opening the Scriptures, and certainly deferring any opinions on its content to those more learned. The Dark Ages were dark for many reasons, but one of them was that the Scriptures were only in the hands of the clergy, and the common man was not permitted to read them for fear of reaching an errant interpretation – I would adjure that we are rapidly heading back into the Dark Ages, spiritually speaking. We are to cleave to God’s Word against all temptations to defer to the highly educated experts.
The challenge here that is placed before the elder, or bishop, is that they will hold to the doctrines of the Bible and not be swayed by the fashionable theologies of men (no matter how reasonable they may sound), nor be influenced by those who should know the Scriptures (but may not). Several of the epistles that form a part of our Bible today, speak of the error and compromise that was already finding its way into the local assemblies before the Apostles even left the scene. A great challenge faces those who are given the oversight of a local assembly: to adhere to the Scriptures, to teach plainly from them, and not be intimidated by those who have departed from the truth.
There is a reason for this strong adherence to the Word of God and the need to stand against all temptations to compromise. The reason is focused on gainsayers (antilego), those who speak against or contradict.39 If you cling to the Word of God, and walk through life carefully, there will be those who will ridicule you for being legalistic, far too narrow-minded, and perhaps even Pharisaical. Here we see the importance of adhering to the Scriptures, for unless we have learned to walk using the Bible as our Standard, against which all things must be measured, we will cave before the criticism. We are to love the Lord our God with all of our heart, soul and mind (Matthew 22:37), which speaks of a steadfastness and a single-mindedness that will not sway when the winds of new doctrine blow (Ephesians 4:14). We are to cleave to the Word of God so that we might, through pure teaching, instruct (exhort) and refute (convince) those who would contradict us (gainsayers). The reason that we can do this is not because of who we are, but because of the Truth to which we cling. The fallacy into which modern Evangelicals have fallen is this: well educated theologians will always have the best Biblical answer to any question. That could be true if the theologians would cling to the Word of Truth, but they don’t; they leave it far behind in their pursuit of more education, a good rapport with other compromisers and for the preservation of their favored theology.
When the Lord began to open my eyes to new truths from His Word, my first reaction was, “This can’t be right; otherwise, surely these men who have spent years studying the Word of God would have come to this reality long ago.” Yet, what I have had to realize, and it has taken some time (and I may not be fully there yet), is that because these men read Scripture through a grid of their own denominational thinking, their own traditional understanding, or their own theological bias, they overlook some of the simple truths of Scripture that can be life-changing. They may spend years studying, but they are always looking to support their traditions, their doctrines, their thinking – all of which are more firmly entrenched in their minds than is the Word of God. So what bends? The Scriptures must bend, of course. Their theologies are inflexible and so carefully constructed; it is the Bible that must be molded and twisted in order to “support” their theology (2 Peter 3:16).
We have here the qualities of an elder, or bishop, and as we have looked at them more carefully, we can see that this task is not to be undertaken lightly. The standard is high for those who would accept this responsibility.
First Timothy 3:1 says: “… if a man desire the office of a bishop [episkope – investigation, visitation, oversight], he desireth a good work.” The Greek word translated as desire means “to stretch one's self out in order to … grasp something.”40 Clearly, it is not wrong for a man to aspire to be an elder, or bishop (to have the responsibility of oversight within the ekklesia of the Lord), but, just as evidently, the desire spoken of here is more than simply wanting something. This word calls for a personal effort, which means that he will take particular care to ensure that his life is aligned with the Word of God so that the qualifications outlined are a normal part of living. However, what should be equally evident is that the qualities of an elder should be abiding in each one of us; we should not look at this as just the Lord’s calling for elders – each one of us is called to a life of holiness (1 Peter 1:15-16; 2:9). We are called saints, a word translated from the Greek hagios, meaning holy;41 it is incumbent upon all of us to live in keeping with this holy calling by God (Ephesians 4:1).
What we must also note from 1 Timothy 3:1 is that episkope is the Greek word that the KJV translators have shown as office of a bishop. There is no office; this is simply the responsibility to ensure that doctrinal integrity and order is maintained among an assembly of called-out ones. Perhaps the translators were unduly influenced by the ecclesiastical structure of their day and the Bishop’s Bible:42 the Bishop’s Bible shows office of a bishop, and it was carried right into the KJV.43 It is very evident from today’s churches that the “pastor” fills an office within their carefully designed organizational structures – there is nothing like that within Scripture. This should not be surprising since Jesus very carefully explained that there was to be no hierarchy among His followers (Matthew 20:25-28), and we are to submit to one another (Ephesians 5:21).
First Peter 5:1-5 provides us with a glimpse into the responsibilities of an elder, and how the elder is to fulfill those responsibilities within the Body.
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
The first responsibility named here is to feed the flock of God (v. 2). Feed is an accurate translation of the Greek, and more interestingly, it is also closely related to the word poimen (shepherd). A shepherd is one who tends a flock of sheep or goats. He ensures that they have adequate pasture (feed), but his responsibilities go well beyond that to include watching out for enemies, protecting the sheep from those enemies, tending to the wounded or sick, looking for those that have wandered away, and, generally, sharing his life with the sheep so that they will learn to trust him.44 Consider these three words in Greek: shepherd (poimen – poy-mane′), feed (poimaino – poy-mah′-ee-no), and flock (poimnion - poym′-nee-on).45 The similarity of these words is striking. Yet it is somewhat noticeable that the Spirit of God, through Peter, addresses this command (feed the flock) to the elders and not to shepherds (or, as it is frequently translated, pastors). You may recall that the word poimen in Ephesians 4:11 is translated as pastors in the KJV, and this has been used to elevate the office of “pastors” in churches, something that is an inheritance from, or has been patterned after, the Roman Catholic Church.
Let’s consider this more closely. The prophets of the OT spoke of the shepherds of Israel, those who were in a place of responsibility to the people, who, in Jesus’ day, were called the Sanhedrin. Jeremiah, a prophet of God who witnessed the removal of Judah from the Promised Land, recorded these words of the Lord:
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD. Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:1-6).
This is a passage that speaks to the situation that Jeremiah faced with the people of Judah, but it is also a prophetic passage in that it speaks to a day that had not yet come – the coming Branch (the Lord Jesus Christ) and when He will reign as King over the earth (the Millennium). When Jesus began His ministry on earth, He went about through the cities and villages of Israel and observed the people: “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd” (Matthew 9:36). The Pharisees of Jesus’ day were the latest in a long line of “shepherds” who scattered the people – yes, Israel was again gathered into their own land, but their spiritual leaders exulted in their lofty positions and worked to keep the people suppressed; they sat in the seat of Moses, yet in their self-righteousness and arrogance, they oppressed the people whom they were supposed to serve (Matthew 23:1-4).
The Lord, through Ezekiel (a prophet of God to captive Israel), pronounced judgment upon those who were filling the role of shepherds to the people of Israel but who were self-indulgent (not unlike the Pharisees of Jesus’ day), and then declared: “I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. And I will make with them a covenant of peace …” (Ezekiel 34:23-25; see also Ezekiel 37:24). At this time, David had been dead for some 400 years, but he was always upheld as the shepherd/king of Israel, a forerunner of the Messiah. David openly declared: “The Lord is my Shepherd …” (Psalm 23:1), thereby acknowledging only one Shepherd. Jesus was born of the seed of David to serve and to redeem a people unto Himself. The words of Ezekiel are a Messianic prophecy and spoke of a day when there would be one Shepherd over the Lord’s people; no more will there be a multitude of shepherds who will scatter the people.
In Ephesians 4:11, we have several gifts given by the Spirit of God to those within the ekklesia for the perfecting of the saints; these are gifts that will ensure the growth and maturity of the children of God. Included within this short listing is the word poimen or shepherd. The use of the word poimen is quite limited within the NT Scriptures. It is used to refer to those whose occupation was tending sheep (as in Luke 2), it is used more generally to speak of the one who has care of the sheep (Matthew 9:36), and then there are several passages that refer to the Lord Jesus Christ (John 10:1-18; Hebrews 13:20; 1 Peter 2:25). This term is NEVER applied to a man in regard to the ekklesia. Consider very carefully Jesus’ words in John 10:16 – “… other sheep I have, which are not of this fold [aule – an enclosure used to protect the flock at night; a reference to Israel]: them also I must bring, and they shall hear my voice; and there shall be one fold [poimne – flock], and one shepherd.”46 Ephesians 2:16 speaks of the cross of Christ bringing together the Jew and the Gentile into one Body, of which Christ is the Head (Ephesians 4:15). This agrees completely with Jesus’ words in John 10:16 – there is only one Body or flock, and there is only one Head or Shepherd, and that is Jesus Christ. According to Ephesians 4, the Lord has gifted some as a shepherd for the purpose of bringing the saints of God (His children) unto completion or maturity; the Lord will give some the heart of a shepherd to assist in bringing His Body to the fullness of Christ (Ephesians 4:11-13). However, nowhere do we find anyone within the ekklesia (the Flock) carrying the title of shepherd, except the one Shepherd, the Lord Jesus Christ.
Pope Gregory I
Our word pastor comes from the Latin word for shepherd, pastorem.47 About AD 590, Gregory the Great wrote a book that came to be of some importance within the Catholic Church; it is known by several titles, but the crux of its contents is summarized by two words contained in its title: “pastoralis curae,” or pastoral care.48 In this document, Pope Gregory I speaks of the shepherd, or pastor, as one who knows “by the use and trial of prayer that he can obtain what he has requested from the LORD,” and the pastor fills “the post of intercession with GOD for the people.”49 He also declares: “The conduct of a prelate [within the context, this is referring to those who are called pastor] ought so far to transcend the conduct of the people as the life of a shepherd is wont to exalt him above the flock” (emphasis added).50 Clearly, Gregory had already departed from the Biblical mandate on several fronts, and the direction that the Roman Catholic Church was to take in these matters is already clearly evident. He determined that the pastor (someone who is filling a specific position within the church) must need to know how to obtain his requests of the Lord; “No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts!”51 What a departure from the Scriptures! There is no “pastoral authority” ascribed to men, and the rule of the souls of men is an art? Within the mind of Gregory, the pastor was the interceder with God for the people, indication that there was a significant concentration of power into the office of pastor by this time (by contrast Romans 8:26 and 34 make it clear that we have the Spirit of God and the Lord Jesus Christ interceding for us); the common people were there to be ruled over and told how they were to approach God – namely, through the pastor or bishop of their souls (by contrast see 1 Peter 2:25, where this is exclusively ascribed to the Lord Jesus Christ).
John MacArthur
Within this framework, the pastor was given the title of shepherd and was exalted over the flock, something Scripture attributes only to the Lord – Jesus is the ONE Shepherd (John 10:16). I am told that at the Master’s Seminary (John MacArthur’s school) they emphasize that the pastor is the “under-shepherd”; why not just call them elders gifted with a shepherd’s heart as the Scriptures do? Very simply, to do so would undermine the elevated role of the pastor within the mind of the average pew-warmer. Today it takes several years to train men to be pastors, yet a bulk of this training is in theology (indoctrination) and professional skill development (how to run a church, develop programs, and learn counseling techniques). By contrast, God’s purpose for the ekklesia is that we ALL might come to a full “knowledge of the Son of God,” so that we will be not “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:13-14). Seminaries endeavor to perpetuate their leaders’ interpretation of the Scriptures; whereas the ekklesia is there to exhort and challenge all individuals to grow in their understanding of the Word of God and to learn to “rightly divide the word of truth” (2 Timothy 2:15).
Ken Blanchard
Peter exhorts the elders to feed the flock of God, to provide the redeemed ones with fodder for growth; if they are not fed, they will seek out the seemingly luxurious pastures of the enemy, or they will waste away and die of starvation. We see this very thing within the modern churches that have not only permitted the enemy into their camps, but have often openly invited them to participate. I am reminded of Rick Warren who has invited Ken Blanchard, a purveyor of New Age philosophy and one who acclaims Buddhism, to participate in his “Christian” programs. What folly! What does the devil, who now works in the children of disobedience (Ephesians 2:2), have of eternal value that he can offer to the Christian? Nothing! Evangelicals today have not only compromised their stand against the world’s values, but they have also forsaken the Message of life; they offer their people the world’s fare even while they deprive them of the truth.
Peter goes on to exhort the elders to willingly take the oversight of the flock of God. Taking the oversight is the verb form of the Greek word translated as office of a bishop in 1 Timothy 3:1, and it means to oversee.52 They are not to do this under duress or by force, but to voluntarily, or willingly, take on this responsibility, and not for shameful gain (i.e., for wealth, power, or prestige). The elders were appointed under the guidance of the Holy Spirit, so the exhortation here is that they willingly take up their allotted responsibility to oversee the ekklesia, not because of feeling forced to do it, nor yet for personal benefit. Feeling inadequate for the responsibility could lead someone to feel constrained to do the work of an elder; yet if the Lord has brought that individual into the place of such responsibility, then He will provide what is needed to accomplish such a godly oversight. Within the modern church context, the tendency would be to take on the responsibility for personal prestige or wealth (since the Spirit of God has little to do with the placement of “pastors” and elders today).
Peter’s final exhortation to the elders is that they are to be ensamples to the flock and not lord it over them (1 Peter 5:3). We have already dealt extensively with the error of the Nicolaitanes (Revelation 2:6, 15) as brought forward by Jesus through the Apostle John; we have seen the error of the Corinthians, and Paul’s admonition that we are all laborers together (1 Corinthians 3:9); we have considered Jesus’ charge to the disciples that lording it over one another was not to have any place among us (Matthew 20:25-28). This should be an easily recognized doctrine of Scripture since it is not spoken of in isolation, yet it is one by which most churches today have failed to abide (it matters little whether they are Liberal, Evangelical or Fundamental). As long as we speak of the clergy, we are identifying a group that has been elevated to a position for which the average Christian is not qualified. This has led to the ignorance of the average pew-warmer as to what God’s Word has to say to them – unless their clergy tells them what it means, they will die in their ignorance. Even those who regularly read the Scriptures will only read deeply enough to recognize what they have been told – there is never a thought to test what they have heard (1 John 4:1); what neglect of the commands of the Spirit of God that tell us to hold fast the teachings of Scripture!
The Greek word translated as heritage is very interesting (1 Peter 5:3); it means to choose by lot, or to assign a portion.53 This speaks of the elders not placing those in subjection who have been assigned to them by the Lord. The elder is to accept the oversight of those who are a part of the ekklesia, knowing that the Lord knows those who are His and those who are part of the local assembly. Ephesians 1:11 says, “… in whom [i.e., in Christ] also we have obtained an inheritance …” according to the predetermination of God. This word inheritance comes from the same Greek root word (as heritage), meaning that we have been assigned a portion in Christ, and that this portion has been assigned according to God’s foreknowledge. If we look further to Ephesians 4:16 we read: “…From whom [i.e., Christ] the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” As we bring these two passages together, we see that the foreknowledge of God has placed us within the Body of Christ where we are individually connected with Christ, our Head, so as to effectively use our individual gifting in order to bring growth to the Body. Those who have been redeemed by the blood of Christ are all members of His Body (His flock, His ekklesia, His kingdom); we will have differing roles within that Body (1 Corinthians 12) but we are all members of that one flock that Jesus said that He would build (Matthew 16:18), and (don’t miss it!) we are all vitally connected with our one Shepherd, our Head, the Lord Jesus Christ (Ephesians 4:16; John 10:16). Therefore, we are to submit to one another in the fear of God (Ephesians 5:21); within the context of the Body of Christ, there is no room for a hierarchical authority structure; a clergy-laity distinction has absolutely no place within the ekklesia.
Rather than being lords over the flock, the elders are to be ensamples. This is not a word that we use much today, and we typically read it as the word example. However, the Greek word tupos means the mark of a blow,54 and speaks of an imprint that is made, much like a seal will leave an exact impression of its form. By contrast, the words most often translated as example, speak of a specimen or a sample; the former is much more precise in its demands. Pause to consider the qualifications of an elder as outlined in 1 Timothy 3 and Titus 1: this is the exact imprint that is to be before us; here is the life-pattern that those within the local assembly are to see in their elders. This is a life that could only be lived through the presence of the abiding Holy Spirit; yet, as Peter declared, the calling that we have all received from God, is that we are to live in holiness (1 Peter 1:15-16). Yes, the elders are to be a true pattern to the sheep of whom they have oversight, but we are all to live in a manner worthy of the calling that we have of God (Ephesians 4:1).
The elders or bishops of the ekklesia bear a significant responsibility. Their lives are to be above reproach to their own families, to those within the ekklesia, and even to those who are outside of the ekklesia. I am reminded of the many times I have heard it said that Christians make the worst employees and are the worst with whom to do business. How contrary this is to the Word of God! Jesus said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). The structure of churches today does not encourage accountability: pastors are often not accountable to anyone (or to a board whom they control, often through the abuse of Hebrews 13:17), and they refuse to hold anyone else accountable to God’s call on their lives (lest they be accused of meddling), and the mutual accountability of Ephesians 5:21 has been lost through the general Biblical ignorance of the average pew-warmer. The elders have not been permitted to exercise their God-given responsibilities to the redeemed and their Redeemer; in fact, the understanding of the proper role of the elder within the ekklesia has been virtually lost within our modern context. We can rest assured that Jesus is building His ekklesia today, but we can be equally assured that men are busily building their own churches without the Lord, and remain totally oblivious to the fact that the Spirit of God is not with them.
B. Deacons – The second area of responsibility within the ekklesia that is named in Scripture is that of deacon. The word in Greek is diakonos (dee-ak′-on-os) and means “one who executes the commands of another, a servant, attendant or minister.”55 In reality we are all to be the deacons of Christ, for we are to be walking in obedience to His commandments. However, within the ekklesia, these men would work alongside of the elders, or bishops, and attend to the needs of the assembly. The first time that we see this word in the NT is in Jesus’ words against anyone who might be tempted to feel superior to others within the Body: “…it [lording it over one another] shall not be so among you: but whosoever will be great among you, let him be your minister [diakonos] …” (Matthew 20:26). This is the application of the term in the broad sense – we are all to be deacons, to serving one another as the servants of the Lord. We often think of the seven men who were chosen to meet the daily ministrations in the early gathering in Jerusalem as being deacons, yet the term is not used regarding them (Acts 6:1-6), even though their work was one of ministering to needs.
Let’s consider carefully the qualifications for a deacon within the ekklesia, as they are outlined in 1 Timothy 3:8-13:
8 Likewise must the deacons be grave, – Notice that the outline of qualifications for a deacon begins with the word likewise, or in the same way.56 Clearly, there is little difference between the qualifications for an elder, or bishop (as delineated in the preceding verses), and what is required of a deacon. Within the modern church context, the deacon is generally considered to be of far less importance than the elder (evidence of hierarchical thinking), and so the standards are often lower; yet, what we see here is that the qualifications that follow are like to those for the elder.
The first noted quality for deacons is that they are to be grave; the Greek word is semnos, and the primary meaning is to be worthy of respect, dignified, revered.57 This identifies a life that is above reproach, and someone who takes life seriously.
not doubletongued, – The Greek word is dilogos, two or twice worded, and means to have one word for one person and a different word for someone else, either to gain or maintain favor or to pacify.58 The result is hypocrisy, lying and confusion. James speaks of a double-minded man as being unstable in all his ways (James 1:8); so a double-tongued man would be someone whom you could not trust, for they would say whatever the situation would seem to demand, rather than the truth. The deacon is to be someone who speaks the truth without variation.
not given to much wine, – This is an accurate translation of the Greek phrase, and appears to be a variation of the virtual total abstinence that is imposed upon the elder (verses 2 and 3).
not greedy of filthy lucre; – This is exactly the same Greek word as used in verse 3 for the elder, and means not eager for shameful gain or greedy for money.59
9 Holding the mystery of the faith in a pure conscience. – This is admittedly a very difficult phrase. The mystery of faith, from Colossians 1:27, would be “Christ in you.” Ephesians 2 speaks of Christ bringing together both Jews and Gentiles into one Building, and of making one Body out of what had formerly been two very separated groups. Acts 6:1 gives indication that early on there remained a Jew-Gentile tension, even within the assembly of believers. A cursory look at church history will tell you that this tension led to many excesses and errors, many of which are still being perpetuated today. Those who minister within the ekklesia are to do so without regard as to who anyone is; their conscience is to be clear of any guilt and undefiled.”60 Perhaps the ultimate example of this would be when the Lord Jesus took upon Himself the task of a servant and washed the disciples’ feet – including the feet of Judas, who was about to betray Him (John 13:2-17; verse 26 confirms that Judas was among the number). The deacons are to minister without partiality.
10 And let these also first be proved; then let them use the office of a deacon, being found blameless. – The deacons are to be examined, or tested, before they are to fill this role; also tells us that this is after the same manner as for the elders, or bishops. After examination (the understanding being that they are approved), they are then to minister; both the examination (proved) and the ministry (use) are commands, and are essential to the welfare of those within the assemblly. What has been translated as “use the office of a deacon” in our KJV, is the same Greek word as used in Matthew 4:11 – when the “angels came and ministered unto” Jesus. It would appear that the translators were unduly influenced by their own experience within the churches of the day, and so they created an “office” for the deacon – this time the Bishop’s Bible cannot be blamed, for it does not include anything beyond the word minister.61
11 Even so must their wives be grave, – Here we have an admonition to women. Within the Greek, there is only one word that is translated as wife (wives) or woman (women) based on context. In the Greek, this phrase literally says: “Women, in the same way, be worthy of respect.”62 Context might be taken to limit this verse to the wives of the deacons; there is really nothing within the Greek to provide this slant to the admonition that is given here. It’s clear from the words supplied in our KJV that the translators thought that this applied to the wives of the deacons. Within the spirit of this passage, I would say that it applies to the wives of both the elders and deacons, and, in reality, applies to all women who have been reborn into the ekklesia of Christ.
not slanderers, – The Greek word for slanderer, diabolos, is most often translated as devil, and so this could be a charge to not play the role of the devil (the father of lies – John 8:44). The women are not to lie; they are not to make false accusations.63
sober, – This word means temperate or self-controlled. This is not the same Greek word translated as sober in verse two, but is the same as the Greek word translated as vigilant.
faithful in all things. – This is a true translation of the Greek phrase; the women are to be faithful or trustworthy in all that they do.
12 Let the deacons be the husbands of one wife, – Returning to the qualifications of a deacon, the charge is that they are to have one wife. This is a reiteration of the charge to the elders.
ruling their children and their own houses well. – Ruling comes from the same Greek word as used in verse four; they are to stand before their children and their households with excellence. Included, as well, is the thought of being a guardian to their children and to all within their household.
13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. – The first phrase is: for they who minister well, acquire for themselves a good standing.64 Once again, there is no office as we might understand it. The Greek word for purchase is the same as that used in Acts 20:28 where Paul charged the elders of Ephesus “to feed the church [ekklesia] of God, which he hath purchased [acquired] with his own blood.”65 Jesus is the ultimate example of the work of a deacon – through His ministry on the cross, He has purchased salvation for mankind, and through personal faith in Him we join His ekklesia. Through an excellent ministry to the children of God comes a confident faith in the Lord Jesus Christ.
We can see that the Lord has not carelessly tossed together the qualifications for those who would have the oversight within the ekklesia, and those who would minister to it. However, even as we have seen the high standards laid down for these men, we have also reminded ourselves along the way that, really, these standards are those to which we should all aspire. We are called to live a life of holiness in the Lord; such a life will demonstrate these characteristics. The caution that we face, while considering these qualifications for the roles indicated, is that our lives before coming to the Lord may actually prevent us from assuming these responsibilities, and we must be willing to accept his limitation. Elders and deacons must first be examined to ensure that they qualify for the work of serving the ekklesia, and then they must be appointed by seasoned elders under the guidance of the Spirit of God.
C. An Example – Now that we have looked carefully at the Biblical basis for how the ekklesia is to be kept, it might be of value to look at the leadership section of the constitution of a Fundamental Baptist church (I choose such a church because they frequently claim to be a New Testament Church, whereas most Evangelical churches would not make such a claim). Therefore, this is not a liberal church, not even a modern Evangelical church, but a conservative group of believers who would say, with all sincerity, that they are conducting themselves according to the Scriptures. Our traditions have encroached upon the truths of God’s Word with great subtlety; even those who seem determined to abide by the Scriptures, incredibly, step-by-compromising-step, often come to the same end as those who simply turn away from the Word of God – hence the need for the vigilance to which we are so often called in the Scriptures. Baptists have long boasted that they were not part of the Reformation departure from the Roman Catholic Church (never having been part of the Church), yet, somewhere along the line they have absorbed many of the trappings and traditions of the Catholics. Clearly, the Roman Catholic Church cannot be blamed for everything, and Baptists stand as proof of that. Now that we have seen the Biblical mandate for those who bear responsibility within the ekklesia, let us take a brief, eye-opening look at the leadership portion (Article V) of the constitution of Foundation Baptist Church in Calgary.65 [See Table]
The Constitution of Foundation Baptist Church goes on to say that their government “shall be congregational.”66 In other words, the church will be congregationally directed – the members will vote on all matters of business including the placement of pastors, elders, and deacons. However, with such a strong central control, it is clear that the government is congregational only to the extent to which the “pastor” permits it to be. It is always interesting to note, in a constitution such as this, where the supporting Scripture references are missing; there is an unacknowledged realization that much of what they are implementing finds absolutely no basis in the Word of God.
D. Democracy/Congregational Government – As we have looked at an excerpt from the Constitution of Foundation Baptist Church, and as we consider the churches within our own experience, we would very likely agree that the will of the majority always plays a part in the larger decisions of the church. How the government structure is composed will determine, to a large extent, just how much impact the will of the majority will have on the final outcome. The selection of those who are accepted as pastors or approved as elders always flows out of the expressed will of the people. From where does this come?
Peter goes on to exhort the elders to willingly take the oversight of the flock of God. Taking the oversight is the verb form of the Greek word translated as office of a bishop in 1 Timothy 3:1, and it means to oversee.52 They are not to do this under duress or by force, but to voluntarily, or willingly, take on this responsibility, and not for shameful gain (i.e., for wealth, power, or prestige). The elders were appointed under the guidance of the Holy Spirit, so the exhortation here is that they willingly take up their allotted responsibility to oversee the ekklesia, not because of feeling forced to do it, nor yet for personal benefit. Feeling inadequate for the responsibility could lead someone to feel constrained to do the work of an elder; yet if the Lord has brought that individual into the place of such responsibility, then He will provide what is needed to accomplish such a godly oversight. Within the modern church context, the tendency would be to take on the responsibility for personal prestige or wealth (since the Spirit of God has little to do with the placement of “pastors” and elders today).
Peter’s final exhortation to the elders is that they are to be ensamples to the flock and not lord it over them (1 Peter 5:3). We have already dealt extensively with the error of the Nicolaitanes (Revelation 2:6, 15) as brought forward by Jesus through the Apostle John; we have seen the error of the Corinthians, and Paul’s admonition that we are all laborers together (1 Corinthians 3:9); we have considered Jesus’ charge to the disciples that lording it over one another was not to have any place among us (Matthew 20:25-28). This should be an easily recognized doctrine of Scripture since it is not spoken of in isolation, yet it is one by which most churches today have failed to abide (it matters little whether they are Liberal, Evangelical or Fundamental). As long as we speak of the clergy, we are identifying a group that has been elevated to a position for which the average Christian is not qualified. This has led to the ignorance of the average pew-warmer as to what God’s Word has to say to them – unless their clergy tells them what it means, they will die in their ignorance. Even those who regularly read the Scriptures will only read deeply enough to recognize what they have been told – there is never a thought to test what they have heard (1 John 4:1); what neglect of the commands of the Spirit of God that tell us to hold fast the teachings of Scripture!
The Greek word translated as heritage is very interesting (1 Peter 5:3); it means to choose by lot, or to assign a portion.53 This speaks of the elders not placing those in subjection who have been assigned to them by the Lord. The elder is to accept the oversight of those who are a part of the ekklesia, knowing that the Lord knows those who are His and those who are part of the local assembly. Ephesians 1:11 says, “… in whom [i.e., in Christ] also we have obtained an inheritance …” according to the predetermination of God. This word inheritance comes from the same Greek root word (as heritage), meaning that we have been assigned a portion in Christ, and that this portion has been assigned according to God’s foreknowledge. If we look further to Ephesians 4:16 we read: “…From whom [i.e., Christ] the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” As we bring these two passages together, we see that the foreknowledge of God has placed us within the Body of Christ where we are individually connected with Christ, our Head, so as to effectively use our individual gifting in order to bring growth to the Body. Those who have been redeemed by the blood of Christ are all members of His Body (His flock, His ekklesia, His kingdom); we will have differing roles within that Body (1 Corinthians 12) but we are all members of that one flock that Jesus said that He would build (Matthew 16:18), and (don’t miss it!) we are all vitally connected with our one Shepherd, our Head, the Lord Jesus Christ (Ephesians 4:16; John 10:16). Therefore, we are to submit to one another in the fear of God (Ephesians 5:21); within the context of the Body of Christ, there is no room for a hierarchical authority structure; a clergy-laity distinction has absolutely no place within the ekklesia.
Rather than being lords over the flock, the elders are to be ensamples. This is not a word that we use much today, and we typically read it as the word example. However, the Greek word tupos means the mark of a blow,54 and speaks of an imprint that is made, much like a seal will leave an exact impression of its form. By contrast, the words most often translated as example, speak of a specimen or a sample; the former is much more precise in its demands. Pause to consider the qualifications of an elder as outlined in 1 Timothy 3 and Titus 1: this is the exact imprint that is to be before us; here is the life-pattern that those within the local assembly are to see in their elders. This is a life that could only be lived through the presence of the abiding Holy Spirit; yet, as Peter declared, the calling that we have all received from God, is that we are to live in holiness (1 Peter 1:15-16). Yes, the elders are to be a true pattern to the sheep of whom they have oversight, but we are all to live in a manner worthy of the calling that we have of God (Ephesians 4:1).
The elders or bishops of the ekklesia bear a significant responsibility. Their lives are to be above reproach to their own families, to those within the ekklesia, and even to those who are outside of the ekklesia. I am reminded of the many times I have heard it said that Christians make the worst employees and are the worst with whom to do business. How contrary this is to the Word of God! Jesus said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16). The structure of churches today does not encourage accountability: pastors are often not accountable to anyone (or to a board whom they control, often through the abuse of Hebrews 13:17), and they refuse to hold anyone else accountable to God’s call on their lives (lest they be accused of meddling), and the mutual accountability of Ephesians 5:21 has been lost through the general Biblical ignorance of the average pew-warmer. The elders have not been permitted to exercise their God-given responsibilities to the redeemed and their Redeemer; in fact, the understanding of the proper role of the elder within the ekklesia has been virtually lost within our modern context. We can rest assured that Jesus is building His ekklesia today, but we can be equally assured that men are busily building their own churches without the Lord, and remain totally oblivious to the fact that the Spirit of God is not with them.
B. Deacons – The second area of responsibility within the ekklesia that is named in Scripture is that of deacon. The word in Greek is diakonos (dee-ak′-on-os) and means “one who executes the commands of another, a servant, attendant or minister.”55 In reality we are all to be the deacons of Christ, for we are to be walking in obedience to His commandments. However, within the ekklesia, these men would work alongside of the elders, or bishops, and attend to the needs of the assembly. The first time that we see this word in the NT is in Jesus’ words against anyone who might be tempted to feel superior to others within the Body: “…it [lording it over one another] shall not be so among you: but whosoever will be great among you, let him be your minister [diakonos] …” (Matthew 20:26). This is the application of the term in the broad sense – we are all to be deacons, to serving one another as the servants of the Lord. We often think of the seven men who were chosen to meet the daily ministrations in the early gathering in Jerusalem as being deacons, yet the term is not used regarding them (Acts 6:1-6), even though their work was one of ministering to needs.
Let’s consider carefully the qualifications for a deacon within the ekklesia, as they are outlined in 1 Timothy 3:8-13:
8 Likewise must the deacons be grave, – Notice that the outline of qualifications for a deacon begins with the word likewise, or in the same way.56 Clearly, there is little difference between the qualifications for an elder, or bishop (as delineated in the preceding verses), and what is required of a deacon. Within the modern church context, the deacon is generally considered to be of far less importance than the elder (evidence of hierarchical thinking), and so the standards are often lower; yet, what we see here is that the qualifications that follow are like to those for the elder.
The first noted quality for deacons is that they are to be grave; the Greek word is semnos, and the primary meaning is to be worthy of respect, dignified, revered.57 This identifies a life that is above reproach, and someone who takes life seriously.
not doubletongued, – The Greek word is dilogos, two or twice worded, and means to have one word for one person and a different word for someone else, either to gain or maintain favor or to pacify.58 The result is hypocrisy, lying and confusion. James speaks of a double-minded man as being unstable in all his ways (James 1:8); so a double-tongued man would be someone whom you could not trust, for they would say whatever the situation would seem to demand, rather than the truth. The deacon is to be someone who speaks the truth without variation.
not given to much wine, – This is an accurate translation of the Greek phrase, and appears to be a variation of the virtual total abstinence that is imposed upon the elder (verses 2 and 3).
not greedy of filthy lucre; – This is exactly the same Greek word as used in verse 3 for the elder, and means not eager for shameful gain or greedy for money.59
9 Holding the mystery of the faith in a pure conscience. – This is admittedly a very difficult phrase. The mystery of faith, from Colossians 1:27, would be “Christ in you.” Ephesians 2 speaks of Christ bringing together both Jews and Gentiles into one Building, and of making one Body out of what had formerly been two very separated groups. Acts 6:1 gives indication that early on there remained a Jew-Gentile tension, even within the assembly of believers. A cursory look at church history will tell you that this tension led to many excesses and errors, many of which are still being perpetuated today. Those who minister within the ekklesia are to do so without regard as to who anyone is; their conscience is to be clear of any guilt and undefiled.”60 Perhaps the ultimate example of this would be when the Lord Jesus took upon Himself the task of a servant and washed the disciples’ feet – including the feet of Judas, who was about to betray Him (John 13:2-17; verse 26 confirms that Judas was among the number). The deacons are to minister without partiality.
10 And let these also first be proved; then let them use the office of a deacon, being found blameless. – The deacons are to be examined, or tested, before they are to fill this role; also tells us that this is after the same manner as for the elders, or bishops. After examination (the understanding being that they are approved), they are then to minister; both the examination (proved) and the ministry (use) are commands, and are essential to the welfare of those within the assemblly. What has been translated as “use the office of a deacon” in our KJV, is the same Greek word as used in Matthew 4:11 – when the “angels came and ministered unto” Jesus. It would appear that the translators were unduly influenced by their own experience within the churches of the day, and so they created an “office” for the deacon – this time the Bishop’s Bible cannot be blamed, for it does not include anything beyond the word minister.61
11 Even so must their wives be grave, – Here we have an admonition to women. Within the Greek, there is only one word that is translated as wife (wives) or woman (women) based on context. In the Greek, this phrase literally says: “Women, in the same way, be worthy of respect.”62 Context might be taken to limit this verse to the wives of the deacons; there is really nothing within the Greek to provide this slant to the admonition that is given here. It’s clear from the words supplied in our KJV that the translators thought that this applied to the wives of the deacons. Within the spirit of this passage, I would say that it applies to the wives of both the elders and deacons, and, in reality, applies to all women who have been reborn into the ekklesia of Christ.
not slanderers, – The Greek word for slanderer, diabolos, is most often translated as devil, and so this could be a charge to not play the role of the devil (the father of lies – John 8:44). The women are not to lie; they are not to make false accusations.63
sober, – This word means temperate or self-controlled. This is not the same Greek word translated as sober in verse two, but is the same as the Greek word translated as vigilant.
faithful in all things. – This is a true translation of the Greek phrase; the women are to be faithful or trustworthy in all that they do.
12 Let the deacons be the husbands of one wife, – Returning to the qualifications of a deacon, the charge is that they are to have one wife. This is a reiteration of the charge to the elders.
ruling their children and their own houses well. – Ruling comes from the same Greek word as used in verse four; they are to stand before their children and their households with excellence. Included, as well, is the thought of being a guardian to their children and to all within their household.
13 For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. – The first phrase is: for they who minister well, acquire for themselves a good standing.64 Once again, there is no office as we might understand it. The Greek word for purchase is the same as that used in Acts 20:28 where Paul charged the elders of Ephesus “to feed the church [ekklesia] of God, which he hath purchased [acquired] with his own blood.”65 Jesus is the ultimate example of the work of a deacon – through His ministry on the cross, He has purchased salvation for mankind, and through personal faith in Him we join His ekklesia. Through an excellent ministry to the children of God comes a confident faith in the Lord Jesus Christ.
We can see that the Lord has not carelessly tossed together the qualifications for those who would have the oversight within the ekklesia, and those who would minister to it. However, even as we have seen the high standards laid down for these men, we have also reminded ourselves along the way that, really, these standards are those to which we should all aspire. We are called to live a life of holiness in the Lord; such a life will demonstrate these characteristics. The caution that we face, while considering these qualifications for the roles indicated, is that our lives before coming to the Lord may actually prevent us from assuming these responsibilities, and we must be willing to accept his limitation. Elders and deacons must first be examined to ensure that they qualify for the work of serving the ekklesia, and then they must be appointed by seasoned elders under the guidance of the Spirit of God.
C. An Example – Now that we have looked carefully at the Biblical basis for how the ekklesia is to be kept, it might be of value to look at the leadership section of the constitution of a Fundamental Baptist church (I choose such a church because they frequently claim to be a New Testament Church, whereas most Evangelical churches would not make such a claim). Therefore, this is not a liberal church, not even a modern Evangelical church, but a conservative group of believers who would say, with all sincerity, that they are conducting themselves according to the Scriptures. Our traditions have encroached upon the truths of God’s Word with great subtlety; even those who seem determined to abide by the Scriptures, incredibly, step-by-compromising-step, often come to the same end as those who simply turn away from the Word of God – hence the need for the vigilance to which we are so often called in the Scriptures. Baptists have long boasted that they were not part of the Reformation departure from the Roman Catholic Church (never having been part of the Church), yet, somewhere along the line they have absorbed many of the trappings and traditions of the Catholics. Clearly, the Roman Catholic Church cannot be blamed for everything, and Baptists stand as proof of that. Now that we have seen the Biblical mandate for those who bear responsibility within the ekklesia, let us take a brief, eye-opening look at the leadership portion (Article V) of the constitution of Foundation Baptist Church in Calgary.65 [See Table]
The Constitution of Foundation Baptist Church goes on to say that their government “shall be congregational.”66 In other words, the church will be congregationally directed – the members will vote on all matters of business including the placement of pastors, elders, and deacons. However, with such a strong central control, it is clear that the government is congregational only to the extent to which the “pastor” permits it to be. It is always interesting to note, in a constitution such as this, where the supporting Scripture references are missing; there is an unacknowledged realization that much of what they are implementing finds absolutely no basis in the Word of God.
D. Democracy/Congregational Government – As we have looked at an excerpt from the Constitution of Foundation Baptist Church, and as we consider the churches within our own experience, we would very likely agree that the will of the majority always plays a part in the larger decisions of the church. How the government structure is composed will determine, to a large extent, just how much impact the will of the majority will have on the final outcome. The selection of those who are accepted as pastors or approved as elders always flows out of the expressed will of the people. From where does this come?
This could very well have come as a reaction to the rigidly hierarchical organization of the Roman Catholic Church. It is said that when the pendulum swings, it generally swings from one extreme to another – it would seem that this would be no exception. In his article, “Why I am a Baptist,” Rod Benson includes this revealing statement: “if one stresses congregational government as a Baptist distinctive, one must also acknowledge that it has no overt scriptural
basis.”67 However, it is very evident that the lack of a Biblical foundation has not hindered this distinctive from being very popular, particularly within Evangelical and Baptist communities.
The first place where we find the will of the people being carried out is in Genesis 11:1-9. It seems that they came together to build a tower to exalt themselves; they came together as one – Nimrod (rebellion) is generally held responsible for leading these people in rebellion against the Lord (they were to replenish the earth [Genesis 9:1], but they did not want to be scattered).68 This undertaking was massive, but they worked as one to accomplish their task. As we considered this earlier, we recognized that despite the expressed will of the people being undertaken, their single-mindedness did not receive God’s approval, and He confounded their language thereby forcing them to abandon their project. Through the introduction of new languages, God caused them to scatter and fulfill His command to replenish the earth (Genesis 9:1). Although the will of the majority was to build, it was contrary to God’s desire for mankind. The lesson that twentieth-century Christians need to understand, is that a course of action approved by the majority, does not make it right, best or Biblical.
Throughout history, conquering civilizations would typically bring with them the dominance of one language that would commonly be used throughout their empire. Since World War II, English has become the primary working language of the world, not so much through a conquering leader as through the infiltration of English into the worlds of art, technology, and commerce. The world-wide reach of the British Commonwealth in the latter 19th and early 20th centuries set the stage for the technological influence of English through the American domination of this market. The United Nations presently recognizes two working languages, English and French, but the practical working language is English, since the location of the UN headquarters is in the U.S.69 In a broad sense, the world today is returning to a time similar to that of Babel, partially through the unifying influence of English as a world-wide language, which is a significant step toward a one-world government.
basis.”67 However, it is very evident that the lack of a Biblical foundation has not hindered this distinctive from being very popular, particularly within Evangelical and Baptist communities.
The first place where we find the will of the people being carried out is in Genesis 11:1-9. It seems that they came together to build a tower to exalt themselves; they came together as one – Nimrod (rebellion) is generally held responsible for leading these people in rebellion against the Lord (they were to replenish the earth [Genesis 9:1], but they did not want to be scattered).68 This undertaking was massive, but they worked as one to accomplish their task. As we considered this earlier, we recognized that despite the expressed will of the people being undertaken, their single-mindedness did not receive God’s approval, and He confounded their language thereby forcing them to abandon their project. Through the introduction of new languages, God caused them to scatter and fulfill His command to replenish the earth (Genesis 9:1). Although the will of the majority was to build, it was contrary to God’s desire for mankind. The lesson that twentieth-century Christians need to understand, is that a course of action approved by the majority, does not make it right, best or Biblical.
Throughout history, conquering civilizations would typically bring with them the dominance of one language that would commonly be used throughout their empire. Since World War II, English has become the primary working language of the world, not so much through a conquering leader as through the infiltration of English into the worlds of art, technology, and commerce. The world-wide reach of the British Commonwealth in the latter 19th and early 20th centuries set the stage for the technological influence of English through the American domination of this market. The United Nations presently recognizes two working languages, English and French, but the practical working language is English, since the location of the UN headquarters is in the U.S.69 In a broad sense, the world today is returning to a time similar to that of Babel, partially through the unifying influence of English as a world-wide language, which is a significant step toward a one-world government.
UN Headquarters
When God created man, He made a unique being within His creation (Genesis 1:26-28); man was created in the image of God. God personally formed him from the dust of the ground and breathed into him the “breath of life; and man became a living soul” (Genesis 2:7). He gave man dominion over all of the earth and all of the creatures in the earth (Genesis 1:28), and God spoke with man, providing him with instructions on how to live (Genesis 2:16-17) – man was in direct communication with his Creator. However, Satan entered the scene and this changed; man relinquished his dominion over the earth to Satan and lost his close relationship with God. With the entrance of sin, God set His plan in motion for man’s redemption (Genesis 3:15). God’s intent was that man should live under His direct authority and in communion with Him. Years later, God implemented a theocracy with Israel where all authority and guidance flowed from Him. Moses was God’s spokesman to the people, and, through him, God made provision for the Aaronic priesthood and the tribe of Levi to perpetuate His instructions and lead the people of Israel. This continued to the time of Samuel when the elders of the people of Israel came to him with their request: “… Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations” (1 Samuel 8:5).
It is interesting to realize, at this point, that Israel’s call for a king was foretold by God: “When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother” (Deuteronomy 17:14-15). Even though this prophecy was recorded, God still viewed the people’s call for a king as a rejection of their direct submission to His leading (1 Samuel 8:7). Going forward, Israel clearly forgot the admonitions of the Lord regarding this king, whom they were to have over them, for it seems that, after David, there was no time spent in seeking the one of God’s choosing. Theocracy had been replaced with monarchy, by the will of the people. Through the will of the people, we see the kingdom of Israel divided (1 Kings 12:20), with ten tribes making Jeroboam king, and, quickly thereafter, following him into idolatry. Despite the error and failure that came through the kings, it is clear from Scripture that there will come a day when Messiah shall sit upon the throne of David (Luke 1:32), and, one day, God will once again be with man (Revelation 21:3).
Within the ekklesia, we see this position of rule reserved for our Head, the one Shepherd, the Lord Jesus Christ. Yet what we too often find, as the constitution of Foundation Baptist Church illustrated, is that the pastor is given a unique position of headship, far beyond anything that Scripture would support. Jesus made it abundantly clear, for all who have eyes to see, that we are to minister together (Matthew 20:25-28; 1 Corinthians 12); we are all members of the ONE Body. We often refer to churches as belonging to the pastor, and that is an accurate reflection of what is often reality – they do belong to the pastor; he is their head, rather than the Lord Jesus.
Democracy (from the Greek demos – common people, and kratos – rule, strength70) began with the ancient Greek city-states, not in the mind of God. There is nothing sacred about democratic rule; the will of the people is too often contrary to what is right and good (the tower of Babel is one example). If we are a part of the ekklesia that Jesus said He would build, then Christ is our Head, our Shepherd, our High Priest and King; our allegiance is to Him, not to man. It is only as we look to Jesus, the Author and Finisher of faith (Hebrews 12:2), that we will be able to hold fast to the Word of God without regard for man (2 Timothy 1:13; 1 Corinthians 3:21). Even the elders who are charged with oversight within the local assembly, are “among” us (1 Peter 5:1); they are not over us in a hierarchical sense, but are one of us. This fundamental principle is too often scorned by those who profess to follow the Scriptures with diligence; when it comes to the crunch, they will opt for their denominational theology rather than weigh their traditions against such unmistakable teachings from Scripture. May we permit the Lord to strengthen us to walk in a manner that is worthy of our calling in Christ Jesus, especially when that means leaving our traditions behind. “And Jesus said … No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62). If our commitment is to the Lord Jesus, the eternal Word, then we must not look back to our traditions, no matter how good they might appear, but rather cleave to the eternal Word of God.
It is interesting to realize, at this point, that Israel’s call for a king was foretold by God: “When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother” (Deuteronomy 17:14-15). Even though this prophecy was recorded, God still viewed the people’s call for a king as a rejection of their direct submission to His leading (1 Samuel 8:7). Going forward, Israel clearly forgot the admonitions of the Lord regarding this king, whom they were to have over them, for it seems that, after David, there was no time spent in seeking the one of God’s choosing. Theocracy had been replaced with monarchy, by the will of the people. Through the will of the people, we see the kingdom of Israel divided (1 Kings 12:20), with ten tribes making Jeroboam king, and, quickly thereafter, following him into idolatry. Despite the error and failure that came through the kings, it is clear from Scripture that there will come a day when Messiah shall sit upon the throne of David (Luke 1:32), and, one day, God will once again be with man (Revelation 21:3).
Within the ekklesia, we see this position of rule reserved for our Head, the one Shepherd, the Lord Jesus Christ. Yet what we too often find, as the constitution of Foundation Baptist Church illustrated, is that the pastor is given a unique position of headship, far beyond anything that Scripture would support. Jesus made it abundantly clear, for all who have eyes to see, that we are to minister together (Matthew 20:25-28; 1 Corinthians 12); we are all members of the ONE Body. We often refer to churches as belonging to the pastor, and that is an accurate reflection of what is often reality – they do belong to the pastor; he is their head, rather than the Lord Jesus.
Democracy (from the Greek demos – common people, and kratos – rule, strength70) began with the ancient Greek city-states, not in the mind of God. There is nothing sacred about democratic rule; the will of the people is too often contrary to what is right and good (the tower of Babel is one example). If we are a part of the ekklesia that Jesus said He would build, then Christ is our Head, our Shepherd, our High Priest and King; our allegiance is to Him, not to man. It is only as we look to Jesus, the Author and Finisher of faith (Hebrews 12:2), that we will be able to hold fast to the Word of God without regard for man (2 Timothy 1:13; 1 Corinthians 3:21). Even the elders who are charged with oversight within the local assembly, are “among” us (1 Peter 5:1); they are not over us in a hierarchical sense, but are one of us. This fundamental principle is too often scorned by those who profess to follow the Scriptures with diligence; when it comes to the crunch, they will opt for their denominational theology rather than weigh their traditions against such unmistakable teachings from Scripture. May we permit the Lord to strengthen us to walk in a manner that is worthy of our calling in Christ Jesus, especially when that means leaving our traditions behind. “And Jesus said … No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62). If our commitment is to the Lord Jesus, the eternal Word, then we must not look back to our traditions, no matter how good they might appear, but rather cleave to the eternal Word of God.
1 Strong’s Online.
2 Vine’s “elder.”
3 Vine’s “bishop.”
4 Vine’s “ordain.”
5 Vine’s “blameless.”
6 Ibid.
7 Strong’s Online.
8 Vine’s “sober”; Gingrich Lexicon.
9 Vine’s “behavior”; Liddell-Scott Lexicon.
10 Vine’s “hospitality.”
11 Vine’s “teach.”
12 Strong’s Online.
13 Ibid.
14 Ken Silva, “Purpose-Driven Pornography,” http://www.apprising.org/archives/2007/05/purpose_driven.html
15 Ibid.
16 Strong’s Online.
17 Vine’s “patient.”
18 Vine’s “brawler.”
19 Strong’s Online.
20 Ibid.
21 Ibid.
22 Ibid.
23 Ibid.
24 Ibid.
25 Dave Hunt, “Justice, Forgiveness and Transformation,” The Berean Call, Vol. XXIII, No. 4, April ’08, p. 4.
26 Strong’s Online.
27 Ibid.
28 Ibid.
29 Ibid.
30 Strong’s Online; Friberg Lexicon; Stephanus 1550 NT.
31 Strong’s Online.
32 Ibid.
33 Ibid.
34 Vine’s “holy.”
35 Strong’s Online.
36 Ibid.
37 Ibid.
38 Ibid.
39 Ibid.
40 Ibid.
41 The first of fifteen criteria that the translators of the KJV were given by King James was, “The ordinary Bible, read in the church, commonly called the Bishop’s Bible, to be followed, and as little altered as the original will permit” (http://www.kjvonly.org/other/kj_instructs.htm) . It was important for King James (as the head of the Church of England) to preserve his position and the structure of the churches that gave him control.
42 Bishop’s Bible, ESword.
43 Strong’s Online.
44 Ibid.
45 Ibid.
46 http://www.etymonline.com/, “pastor.”
47 http://www.newadvent.org/cathen/06780a.htm; http://en.wikipedia.org/wiki/Pastoral_Care
48 Gregory the Great, The Book of Pastoral Rule, translated by James Barmby, Part I, Chapter 10.
49 Ibid., Part II, Chapter 1.
50 Ibid., Part I, Chapter 1.
51 Strong’s Online.
52 Vine’s “heritage.”
53 Strong’s Online.
54 Ibid.
55 Friberg Lexicon.
56 Friberg Lexicon; Gingrich Lexicon; Liddell-Scott Lexicon.
57 Strong’s Online.
58 Ibid.
59 Friberg Lexicon; Liddell-Scott Lexicon.
60 Bishop’s Bible.
61 Stephanus 1550 NT; Friberg Lexicon.
62 Strong’s Online.
63 Stephanus 1550 NT; Vine’s “degree.”
64 Friberg Lexicon.
65 http://www.foundationbaptistchurch.com/about-us/what-we-believe/constitution.html
66 Article VI of the Constitution of Foundation Baptist Church, Calgary http://www.foundationbaptistchurch.com/about-us/what-we-believe/constitution.html
67 http://jmm.aaa.net.au/articles/9014.htm
68 Strong’s Online.
69 http://en.wikipedia.org/wiki/Common_%28language%29, “lingua franca.”
70 http://www.etymonline.com/ “democracy.”
2 Vine’s “elder.”
3 Vine’s “bishop.”
4 Vine’s “ordain.”
5 Vine’s “blameless.”
6 Ibid.
7 Strong’s Online.
8 Vine’s “sober”; Gingrich Lexicon.
9 Vine’s “behavior”; Liddell-Scott Lexicon.
10 Vine’s “hospitality.”
11 Vine’s “teach.”
12 Strong’s Online.
13 Ibid.
14 Ken Silva, “Purpose-Driven Pornography,” http://www.apprising.org/archives/2007/05/purpose_driven.html
15 Ibid.
16 Strong’s Online.
17 Vine’s “patient.”
18 Vine’s “brawler.”
19 Strong’s Online.
20 Ibid.
21 Ibid.
22 Ibid.
23 Ibid.
24 Ibid.
25 Dave Hunt, “Justice, Forgiveness and Transformation,” The Berean Call, Vol. XXIII, No. 4, April ’08, p. 4.
26 Strong’s Online.
27 Ibid.
28 Ibid.
29 Ibid.
30 Strong’s Online; Friberg Lexicon; Stephanus 1550 NT.
31 Strong’s Online.
32 Ibid.
33 Ibid.
34 Vine’s “holy.”
35 Strong’s Online.
36 Ibid.
37 Ibid.
38 Ibid.
39 Ibid.
40 Ibid.
41 The first of fifteen criteria that the translators of the KJV were given by King James was, “The ordinary Bible, read in the church, commonly called the Bishop’s Bible, to be followed, and as little altered as the original will permit” (http://www.kjvonly.org/other/kj_instructs.htm) . It was important for King James (as the head of the Church of England) to preserve his position and the structure of the churches that gave him control.
42 Bishop’s Bible, ESword.
43 Strong’s Online.
44 Ibid.
45 Ibid.
46 http://www.etymonline.com/, “pastor.”
47 http://www.newadvent.org/cathen/06780a.htm; http://en.wikipedia.org/wiki/Pastoral_Care
48 Gregory the Great, The Book of Pastoral Rule, translated by James Barmby, Part I, Chapter 10.
49 Ibid., Part II, Chapter 1.
50 Ibid., Part I, Chapter 1.
51 Strong’s Online.
52 Vine’s “heritage.”
53 Strong’s Online.
54 Ibid.
55 Friberg Lexicon.
56 Friberg Lexicon; Gingrich Lexicon; Liddell-Scott Lexicon.
57 Strong’s Online.
58 Ibid.
59 Friberg Lexicon; Liddell-Scott Lexicon.
60 Bishop’s Bible.
61 Stephanus 1550 NT; Friberg Lexicon.
62 Strong’s Online.
63 Stephanus 1550 NT; Vine’s “degree.”
64 Friberg Lexicon.
65 http://www.foundationbaptistchurch.com/about-us/what-we-believe/constitution.html
66 Article VI of the Constitution of Foundation Baptist Church, Calgary http://www.foundationbaptistchurch.com/about-us/what-we-believe/constitution.html
67 http://jmm.aaa.net.au/articles/9014.htm
68 Strong’s Online.
69 http://en.wikipedia.org/wiki/Common_%28language%29, “lingua franca.”
70 http://www.etymonline.com/ “democracy.”