Biblical Ecclesiology

Part One: Elders

By SIAM BHAYRO

 WE have had a number of people comment on the different systems of church government, which exist across the different denominations. Questions such as "Should we have a pastor or a council of elders?" or "Who has authority in the church?" are being asked with an increasing frequency. In this series of articles, we will (DV) look at the various offices and roles within the church, and how the bible says the church should be governed. In writing this series of articles,

Elders: a biblical definition

When the New Testament writers are discussing the term elders, although they are writing in Greek, they have in mind the Hebrew word Zaqen, which literally means either the adjective "old" or the noun "old man". It occurs 186 times in the Hebrew bible and, crucially, persisted as a term amongst the Jews until the New Testament period. Thus it occurs twice in the apocryphal ecclesias-ticus and 30 times in the Dead Sea scrolls.

Gender

As an adjective, the term can be applied to either gender. For example, in Genesis 18:11, we are told that "Abraham and Sarah were old". As a noun, however, the term acquires a special meaning, i.e. a leading member of the community, and is a purely masculine phenomenon. Furthermore, we see a number of characteristics, which these elders possessed. These are demonstrated by the following four references in which the word elder is in a parallel relationship with another word:

Ezekiel 27:9 -Here the elders are equated with wise men.

Deut 21:2 -Here the elders are equated with the judges.

2 Kings 10:5 -Here the elders are equated with the guardians of the community.

Deut. 32:7 _ This verse puts fathers in parallel with elders.

Even from this brief list, we can see what the ancients equated with the office of elder. Wisdom was essential, as the elder was expected to be a judge and guardian of the community. He was to be a father figure -one who had given of himself for the community and had earned their trust.

The elders of the congregation

These characteristics are apparent when we examine three occurrences of the phrase elders of the congregation in ancient Jewish literature.

Thus Leviticus 4:15 speaks of the elders of the congregation who participate in the sin offerings on behalf of the people. These men were to invest time before the Lord for the sake of the people. This explains why, in Acts 6:1-7, the apostles initiate the appointing of deacons for administrative purposes, in order to allow them to give themselves to prayer and the Word of God.

The same phrase, elders of the congregation, occurs in Judges 21:16, referring to the men who resolve a problem which has arisen within the community. This eldership was a forum for an open and frank discussion of a current problem. The conclusions of the elders were swiftly enacted. The same occurs when the infant church had to resolve the issue of circumcision in Acts 15. Note verse six, which states that it was the elders and the apostles who met to debate (verse seven) this issue. Yes -there was an argument ... and it was not resolved by one person inflicting his will on the rest. If you follow the debate, you will see that each one of those present spoke, and then finally Peter, Barnabas, Paul and James contributed. The issue was decided on the basis of what was right -not what was politically expedient, and the reason they could do this was because nobody was in charge. The Word was pre-eminent. As nobody had a status to protect, everybody submitted to the Word. But note the crucial observation on how their corporate decision was enacted. Verse 22 states that the apostles and elders received the consent of the whole church -this was a real community!

Finally, the phrase elders of the congregation occurs in the Dead Sea scrolls, in a document known as the Temple Scroll (11QT 42:13). Here it gives pre-eminence to the elders in the keeping of the feast of tabernacles, and it is these elders who are to lead the congregation in the keeping of such divine ordinances.

Again, in our New Testament dispensation, we have divine ordinances to keep. It is the responsibility of the elders to take the lead in such things.

To lead by example, in keeping such things themselves, and to lead others in the observation of divine command. Such ordinances include baptism, breaking of bread, cleaving to correct doctrine and walking according to God's standards.

The point of all of the above is to demonstrate that there is really nothing new about the concept of elders in the New Testament -it is a thoroughly Old Testament institution, and another example of a Jewish institution inherited by Christianity (others being baptism, prayers etc.).

Elders in the New Testament: their selection

Paul makes it explicitly clear in his letter to Titus that all things must be "set in order" (Titus 1:5). He is writing concerning the establishing of the correct order in each local assembly of believers. In each assembly, "elders" are to be "ordained". Here we must make two important observations.

Firstly, it does not speak of "one elder" or "the pastor" being ordained. As we have seen from our examination of the Jewish sources, the idea of one person possessing authority was totally alien to the ancient Jewish mind. In other words, to borrow a metaphor from nature, elders are pack animals -they do not bear the burden alone!

Secondly, one has to be ordained into the office of eldership. You cannot assume such a responsibility yourself. The word ordain in the Greek original carries the idea of being "chosen by the hand". This is not as strange as it may seem initially. We see it happening in Acts 14:23.

This simply means that Paul and Barnabas pointed out those who were to function in the office of eldership. They then drew aside with these men to pray and to fast -in other words, they got them started in the job as praying and fasting is an integral part of the role of an elder. Then Paul and Barnabas left, leaving behind those who were chosen to get on with the job for which they were ordained. So remember, elders do not appoint themselves.

At this point, we should note that these days, finding responsible and godly apostles to ordain elders in our assemblies is rather hard. Most self-appointed apostles seem more interested in ruling over as many churches as possible, rather than appointing elderships and then leaving the assemblies to function. But happily, and certainly providentially, the Lord gave us certain passages in the New Testament which "point the hand" towards those who may be elders.

Elders in the New Testament: the criteria

The passages which enable us to appoint elders are principally 1 Timothy 3 and Titus 1:5-9. Let us continue to look through Titus for a moment...

Having established that we need to appoint a council of elders, what are the biblical criteria for such an office? Verse six gets us up and running. The person must be:

• blameless- beyond accusation and of known moral integrity. The only reproach an elder should face is that which is shared with Christ.
• husband - i.e. male and married, so that he has domestic stability. The experience of marriage, in which the husband's role mirrors that of Christ's to the church, prepares the man for the service of the body of Christ.
• of one wife -nevertheless, if he has too many distractions, he will not have the time, resource or inclination for the office to which he is called. Paul is not here condemning polygamy (an accepted practice in Jewish culture at the time, as it is in some parts today), but being extremely practical -a man with several wives cannot function effectively as an elder.
• having faithful children-the experience of raising devout children prepares the man for the role he must play within the assembly. This point is reinforced in 1 Timothy 3:5.

Elders in the New Testament: their function

The criteria are listed very clearly in 1 Timothy and Titus, and I encourage you to examine these passages carefully. But now I want to discuss briefly the function of elders -what are they appointed to do?

We have already seen from our look at the Old Testament that elders are there to apply their wisdom to matters of judgement, to guard the community and to nurture young believers with a father's care and tenderness.

Paul states that the elders are needed because "there are many unruly and vain talkers and deceivers" (Titus 1:10), and these words are certainly true today.

One of the saddest facets of the current deluge of deception, which is rampant in the church, is that there are so few quality elders in place to protect the flock.

Paul tells Titus to "set in order the things that are wanting" -yet for decades, if not centuries, Christians have ignored Paul's command and neglected to establish their assemblies under the government of elderships. Instead of obeying scripture, congregations have remained under the control of one man, a system inherited from Roman Catholicism, and erroneously they have called this man the "pastor".

This man has often been relying on others for his income and the roof over his head. Thus when difficult issues have arisen, this man has been in the unscriptural position of having to consider his bank balance and his accommodation -considerations which would cloud the judgement of any man with a family to care for. Such a man cannot be considered a safeguard for the congregation.

In ignoring divine command, the church has reaped a sore judgement. You can, and indeed must, test all I say.

So test this: The time is upon us when we must obey the divine command - let us "set in order the things that are wanting and ordain elders in every city".

*1..(Biblical Ecclesiology , also known as "The study of the Christian Church" )

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Appeared in Issue 13 Vanguard March 2001
"...contend for the faith which was once delivered unto the saints" -- Jude v3