Documentation: The Office of the Elder as last Updated on Mar 17, 2007.
Introduction
It is appropriate to begin a study on church leadership with a brief introduction to what the church is. The Greek word translated aschurch in the New Testament is ekklesia. Jesus first used this word in Matthew 16:18 when He said, “I will build my church.” It is actually a combination of two Greek words: ek, which means “out, out of, or from,” and kaleo, which means “to call or summon.” The literal meaning of the word is “called out.” Originally, the word was used to designate a “gathering of citizens called out from their homes into some public place; an assembly.”
The church is the wife of the Lamb (Revelation 19:7), the body of Christ (1 Corinthians 12:27), one body (1 Corinthians 12:13), the household of God (Ephesians 2:19), and the habitation of God (Ephesians 2:22). The church exists to glorify God (Ephesians 3:21). The church was established to perfect the saints (Ephesians 4:12). The church should be unified as a body (Galatians 3:28). The body of Christ should be faithful in prayer (2 Thessalonians 5:17, 18; 1 Timothy 2:1). We are to be co-laborers with God (1 Corinthians 3:9), teaching (Matthew 28:18-20), exhorting (Hebrews 10:25), fellowshipping with other believers (Acts 2:42), and bearing fruit (Romans 7:4). We are to be a spiritual sacrifice (1 Peter 2:5; Romans 12:1, 2).
The church belongs to the Lord Jesus Christ. He is the head of the body (Ephesians 1:22-23, 4:15; Colossians 1:18). It is He who will ensure that the church is glorified (Ephesians 5:27). The church is Christ’s principle vehicle for accomplishing His purposes in this age and He did not leave us without instruction about what the leadership for a church should look like.
Why Elders?
The New Testament clearly teaches that a team of elders should be responsible for overseeing and shepherding the church of Jesus Christ. The New Testament church was under the leadership of a group of elders from its inception or at least from a point shortly following its birth. Elders are mentioned a number of times in the early history of the church recorded in the book of Acts. The elders of the church are first mentioned in Acts 11:30 as the recipients of a gift that the church at Antioch sent to the church in Judea. Paul and Barnabas appointed elders in the churches in Lystra, Iconium, and Antioch (Acts 14:21-23). The elders in Jerusalem worked jointly with the apostles in determining how to respond to the questions raised by the Jews concerning circumcision (Acts 15). It is noteworthy that in this passage the apostles aren’t portrayed as having more authority than the elders and that James, whose judgment was finally sent back to the church in Antioch, was not an apostle. It isn’t explicitly stated, but it would appear that James was likely an elder in the Jerusalem church (see also Acts 21:18). The apostles and prophets had the responsibility to lay the foundation for the church but the elders were given the responsibility of leading the church (see Ephesians 2:20).
There are three Greek words that the New Testament uses to refer to the leaders of the church. Presbuteros translated “elder” refers to the spiritual maturity of the individual. Episkopos translated “overseer” indicates the managing position of the leader. Poimentranslated “shepherd” describes the work of the leader. The three words are all used when referring to the leaders of the church (Acts 20:17, 28; 1 Peter 5:1, 2). These words reveal the kind of leadership God intends for His church. God intends that His church be led by spiritually mature men who will oversee and shepherd His people.
Plurality of Elders
The New Testament also teaches that there should be a plurality of elders in the church. Every mention of the elders of the church is plural. The church at Antioch sent their gift to the care of a group of elders (Acts 11:30). Paul and Barnabas appointed multiple elders in each church (Acts 14:23). There was a group of elders involved in the discussions in Acts 15. In Acts 20 Paul sent for the elders from the Ephesian church. Paul includes the overseers in his greeting to the church of Philippi (Philippians 1:1). Paul tells Timothy not to neglect the gift given to him when the elders laid hands upon him (1 Timothy 4:14-16). 1 Timothy 5 indicates that there are multiple elders because there is a comparison of duties among elders. Paul instructs Titus to appoint elders in every town (Titus 1:5). James instructs those who are sick to call the elders of the church to pray with them (James 5:14). All of these passages clearly point to a plurality in the eldership.
Some may still question whether this form of church government is meant to be prescriptive to the church or if it is just one of many church government models that could be chosen. We believe that this is the model that has been prescribed. There are areas related to the operation of the church that the New Testament is silent on, but eldership is not one of them. The Bible is silent on the style of music we should listen to. It doesn’t mention how many times a week the body should gather. A number of details regarding the operation of the church are left to the discretion of each individual church. It doesn’t seem reasonable that we would have been given such clear examples and such clear instruction regarding eldership if it were optional.
Advantages of Plurality
There are numerous advantages of the biblical model. Each team of elders is comprised of a group of fallen, imperfect men. Plurality provides a means for each man’s weaknesses to be counterbalanced by other men’s strengths. Plurality of elders provides accountability among the leaders of the church. Anyone can be prone to a doctrinal imbalance or some sort of extreme idea; however, when surrounded by other godly men this can be noticed and corrected. This model also allows for a lighter load for each man than would be possible if one man were allowed or expected to be responsible for all of the teaching and shepherding of the flock.
“Two are better than one because they have a good return for their labor. For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up. Furthermore, if two lie down together they keep warm, but how can one be warm alone? And if one can overpower him who is alone, two can resist him. A cord of three strands is not quickly torn apart.”(NASB) Ecclesiastes 4:9-12
Within the body of elders not all men will be equal in giftedness or experience. Jesus Himself spent extra time with certain apostles and some of the apostles were more eminent than others. There will likely be one or more men that stand out among the others because of their giftedness or their exemplary ministry skills. There are without question those who stand out among the twelve apostles but all twelve were still necessary and had important ministries.
Qualifications for an Elder
We have also been given clear instruction regarding the qualifications of elders. There are comprehensive lists of the qualifications for an elder in 1 Timothy 3 and Titus 1. We see these as qualifications that are just as applicable today as they were when these epistles were originally written.
Above Reproach
The elder must be above reproach, free from any offensive or disgraceful blight of character or conduct (1 Timothy 3:2; Titus 6:1). The term above reproach indicates that they are without a handle for anyone to grab onto. This is necessary so that people both inside and outside the church don’t find reason to bring disgrace on the church of Jesus Christ. They are not above reproach when their actions go against the will of God. All believers are commanded to live lives that are above reproach. How much more should the leadership be expected to exemplify this (Philippians 2:15; 1 Thessalonians 5:22, 23; 1 Peter 3:15, 16)?
Husband of One Wife
Elders need to be the husband of one wife (1 Timothy 3:2). Paul did not write that an elder must be a man who has a wife but who is a one wife man. Therefore a man who is single may qualify to be an elder. We believe that the qualification to be the husband of one wife requires married men to be in a faithful, monogamous marriage. Thus a man is disqualified if he or the woman he is married to have been divorced. The Bible does not teach against remarriage or second marriage in the case of death of a spouse. Death always breaks the covenant (Romans 7:2-3). However, divorce and remarriage creates an adulterous relationship and is against God’s will (Matthew 5:31-32).
Temperate
The elder must be temperate (1 Timothy 3:2). The Greek word used here is nephaleos. The literal definition of this word refers to abstinence from wine, either entirely or at least from its immoderate use. However, there seems to be reason to include more than just abstinence from wine in understanding this word. Its root word is also used to mean temperate, dispassionate or circumspect.
According to Alexander Strauch:
The Greek word used here can refer to sobriety in the use of wine. In this passage it is used to refer to mental sobriety. It can be interpreted to mean self control, balanced judgment, and freedom from excesses or rash behavior. It describes a person who is stable, circumspect, self restrained, and clear-headed.
Prudent or Sensible
Elders are required to be prudent (1 Timothy 3:2; Titus 1:8). This requires an elder to have self control in the area of making good decisions. He must be a person who is discrete and has common sense. He should be able to keep an objective outlook in the face of problems. The Greek word used here is sofron which can be translated: 1) of a sound mind, sane, in one’s senses 2) curbing one’s desires and impulses, self-controlled, temperate.
Respectable
The elder must be respectable (1 Timothy 3:2). This requires him to be orderly, well behaved and virtuous. The word used here iskosmios which means to be well arranged, seemly or modest (see also 1 Timothy 2:9 “proper”).
Hospitable
Elders should be hospitable (1 Timothy 3:2). All believers are expected to be hospitable (Romans 12:13; 1 Peter 4:9) including being hospitable to strangers (Hebrews 13:2). How much more should those who are given the task of watching over them. Alexander Strauch wrote:
Hospitality is a concrete expression of Christian love and family life. The shepherd elder is to give himself lovingly and sacrificially for the care of the flock. An open home is the sign of an open heart and a loving, sacrificial, serving spirit. A lack of hospitality is a sure sign of selfish, lifeless, loveless Christianity.
Grounded in Doctrine and Able to Teach
Elders must be grounded in doctrine and able to teach (1 Timothy 3:2; Titus 1:9). The elder must first have a high view of God’s word. He must be thoroughly convinced that it is perfect and true. He must believe that it contains everything he needs to shepherd and oversee the church (2 Timothy 3:16, 17). God’s word is able to respond to all of man’s problems. There is no problem that is so new or unusual that God’s word can’t handle it. As Solomon wisely stated, “there is nothing new under the sun” (Eccl. 1:9). Many churches have capitulated on certain issues and given the world’s “professionals” the responsibility to take care of some of the difficult problems that have surfaced in certain areas. This is due to a lack of faith in God’s word and the Holy Spirit’s power. As a teacher, the elder should look to other solid Bible teachers and their books to better understand God’s word and to help him learn, but he should always keep the Scripture at the center of his study and as the litmus test that determines what is truth and what is error.
Second, the elder must be able to guide and protect the flock by instruction from God’s word (Acts 20:28-31; 2 Timothy 2:24). He must be able to teach and refute those who contradict sound doctrine. This requires knowledge of the scriptures but also requires the ability to communicate. Paul gives Titus an example of the importance of the elder’s ability to teach immediately following his list of elder qualifications. He points out to Titus that there are men teaching things they should not teach that need to be silenced (Titus 1:10-11).
Not Addicted to Wine
The elder must not be addicted to wine (1 Timothy 3:3; Titus 1:7). The Bible does not forbid drinking but warns against the preoccupation with it or the over indulgence of it. Drunkenness is sin (I Corinthians 5:11, 6:9-10; Galatians 5:21; Ephesians 5:18; 1 Peter 4:3). The elders of MRBC have agreed among ourselves not to drink alcoholic beverages for the sake of not causing a weaker brother to stumble.
Not Pugnacious
Elders should not be pugnacious (1 Timothy 3:3; Titus 1:7). A pugnacious man is a fighter, a bad-tempered, irritable, out-of-control person. A man who has this characteristic would not make a good shepherd because he might blow up in the tense and personal situations that an elder must sometimes contend with.
Gentle
Elders are required to be gentle (1 Timothy 3:3). Another word for gentle is forbearance. Alexander Strauch writes:
Forbearance comes from God and is a chief source of healing among His people. So in his letter to the Philippian Christians, who were experiencing internal as well as external conflict Paul says, “Let your forbearing spirit be known to all men” (Philippians 4:5). Forbearance is a characteristic of God (Psalm 86:5). Gentleness also characterized the life of Jesus on earth (2 Corinthians 10:1).
If these are characteristics of our Chief Shepherd why should this not characterize an elder who is an under shepherd? The gentle shepherd is quick to forgive and doesn’t hold a grudge against those who have done him wrong. He is considerate of the weakness of the human nature and gentle with others when they fail.
Uncontentious
The elder should be uncontentious (1 Timothy 3:3). Meek or peaceable are synonyms of uncontentious. Meekness is power under control. All believers are expected to be uncontentious (Titus 3:2). The Lord hates those who spread strife among brothers (Proverbs 6:16-19). The elder should be able to teach and correct without being argumentative and with great patience (1Timothy 2:24-25).
Free From the Love of Money
All elders should be free from the love of money (1 Timothy 3:3; Titus 1:7). An elder should not use his ministry for personal monetary gain (Titus 1:11; 1 Peter 5:2). The man who serves money is not qualified to be an elder (Luke 16:13). The love of money is a root of all sorts of evil (1 Timothy 6:9-10). In contrast to being a lover of money an elder should be content with what he has (Hebrews 13:5).
A Man Who Manages His Household Well
An elder should be one who manages his household well (1 Timothy 3:4-5). A measuring stick or plumb line to gauge how well a man manages his household is the behavior of his children. According to Titus 1:6 the elder’s children are to be faithful and not accused of dissipation or rebellion. Some interpret this passage to teach that the elder’s children must be believers. The Greek word used here,pistos, can be translated either as “faithful” or “believe”. It is commonly used to mean that someone or something is faithful (1 Timothy 1:12, 1 Timothy 3:11). It seems more reasonable and consistent with 1 Timothy 3:4-5 to translate this word as “faithful” in this passage. The elder’s children must not have a reputation of being unruly and disobedient, unwilling to fall under the authority of their parents.
The management of the elder’s household must be done with gravity or dignity. The father must not be a tyrant who tramples the spirit of his family (Ephesians 6:4). Fathers should not provoke or exasperate their children but direct and lead them in the nurture and admonition of the Lord.
1 Timothy 3:4 and Titus 1:6 do not teach that only men with children can be elders as 1 Timothy 3:2 and Titus 1:6 do not teach that only men with wives can be an elder.
Not a New Convert
The elder should not be a new convert (1 Timothy 3:6). Maturity requires time and experience. A new convert is more likely to fall into the sin of pride which can lead to the undoing of any man (2 Chronicles 26:16, 32:25; Proverbs 11:2,16:18).
A Good Reputation among Non Believers
The man who is chosen to serve as an elder must have a good reputation outside the church (1 Timothy 3:7). The word translated “reputation” can refer to a testimony before a judge. The elder must live a life before the world that would convict him of being a Christian if he were on trial. An elder whose life doesn’t present this kind of testimony opens himself (and the church) up to reproach by unbelievers as they mock his hypocrisy. All believers are similarly commanded to have a good testimony among those outside the church (1 Corinthians 10:32; Philippians 2:15; Colossians 4:5,6; 1 Thessalonians 4:11,12; 1 Timothy 2:1,2, 5:14, 6:1). How much more should the leaders within the church live this way?
Not Self-Willed
The elder should be a man who is not self-willed (Titus 1:7). As a shepherd he must be concerned about the needs of others more than his own needs. He must be willing to make personal sacrifice in order to meet the needs of those he has been appointed to watch over. In contrast, the false teacher is concerned only about his own needs and is unwilling to sacrifice in order to serve (2 Peter 2:10).
Not Quick-Tempered
The elder candidate should not be a man who is quick tempered but rather should be someone who is able to keep his cool in the most challenging circumstances (Titus 1:7). As an elder he will inevitably be put in situations where he or other elders are under attack for decisions made or positions held. He must be able to respond calmly and without blowing his top. The elder should not be known as a hot head. As it says in Proverbs 15:18, “the slow to anger calms a dispute.” The ability to control the temper is an indication of a man’s control over his will and demonstrates true inner strength (Proverbs 16:32).
Loving What is Good
The elder should be a man who loves what is good (Titus 1:8). The man of God should set his mind on whatever is true, honorable, right, pure, lovely, of good repute, excellent and worthy of praise (Ephesians 4:8). He will stand in contrast to the unregenerate man who is a lover of self, pleasure and money and is unholy and in direct opposition to all God considers good.
Just
The elder must be just (Titus 1:8). As the rulers of the church the elders must be righteous and just. The congregation will be much more comfortable submitting to their leadership if they are confident that the leadership that has been appointed is righteous and just (1 Peter 5:1-5).
Devout
The elder is to be devout (Titus 1:8). The Greek word used here is the same word that is translated “holy” in other places and means “undefiled by sin, free from wickedness, religiously observing every moral obligation, pure, holy, pious.” No man is holy as God is holy, but the man who is chosen to serve as a leader in God’s church must be holy and above reproach. He must be a man who flees from sin, who is willing to battle it every day, never letting his guard down. The man of God will not be without sin but he will always be sensitive to his sinfulness and vulnerability and will constantly be seeking victory over the flesh and its constant tendency toward sin.
Self-Controlled
The elder must also be self-controlled (Titus 1:8). He should be a man who is able to control his mouth (Proverbs 16:19; James 3:2) and his spirit (Proverbs 16:32; 25:28). As Paul, the man of God must beat his body and make it his slave in his battle against sin (1 Corinthians 9:24-27). The elder is a soldier serving God and the elect (2 Timothy 2). As a soldier he must have control over his mind, body and spirit. Doing so will enable him to most effectively serve and minister to Christ’s bride, the Church. Self-control is also part of the fruit of the spirit and the elder needs to be able to demonstrate to others how this can practically be lived out (1 Peter 5:3).
Male
It is also worth noting that church leadership must be male. One qualification of an elder is to be a “one woman man”. This indicates that elders must be men. It is clear that women are not to teach men or exercise authority over men (1 Corinthians 14:34-35;1 Timothy 2:11-14; see also 1 Corinthians 11:3ff). This is consistent with the roles God has given men and women within the home (Ephesians 5:22-24, 33; Colossians 3:18; 1 Peter 3:1, 5-6).
Role of an Elder
The New Testament has also given us clear direction on what the roles of an elder should be. The elders have the pastoral function over the church. Elders are to act as shepherds, leading, governing, directing, managing and caring for the flock of God (1 Tim 5:17; Titus 1:7; 1 Peter 5:1,2). The elders, like the apostles, should be devoted to prayer and the ministry of the Word (Acts 6:4; James 5:14). They are accountable to watch over the flock that has been entrusted to them (Hebrews 13:17). The elders should shepherd and oversee in humility and with joy (1 Peter 5:1-3). They should provide an example that is worth following (1 Peter 5:3; Hebrews 13:7). They should also be able to provide counsel and resolve conflict (Titus 1:9-14). They establish church policy (Acts 15).
Teach the Flock
Teaching should be an emphasis in the elder’s ministry. The two central passages dealing with the qualifications of an elder both list the ability to teach (1Timothy 3:1-7; Titus 1:5-9). The qualification must be there for a reason. The elders’ teaching ministry is one of the ways they care for the flock. The priority of teaching is apparent in leadership succession (2 Timothy 2:2). As well as being alert, Paul exerted great effort in teaching the Ephesians (Acts 20:31). The elders Paul summoned to Miletus were to duplicate that effort in their ministry.
Paul and the other apostles demonstrated how teaching should be an emphasis in the elder’s ministry. The apostles’ primary focus was on prayer and the ministry of the Word (Acts 6:4). The ministry was organized to make sure that happened by delegating other responsibilities. Paul gave Timothy the solemn charge to “preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.” (2 Timothy 4:1-2). Timothy’s focus was to be: the public reading of Scripture, exhortation, and teaching (1 Timothy 4:13). Scripture is profitable for teaching, reproof, correction and training. It also equips us for the good works God has prepared for us to do (2 Timothy 3:16, 17). All aspects of the elders’ ministry should spring forth from the study of the Scriptures, including programs, priorities, vision, and strategy. The teaching of Scripture is the source of spiritual benefit for those who teach and those whom they are teaching. (1 Timothy 4:15, 16).
Protect the Flock from False Teaching
The church will always face the threat of false teachers. False teachers are not just outside the church. They are within the church (2 Peter 2:1). In his first letter to Timothy Paul warns that some will fall away from the faith and pay attention to deceitful spirits and doctrines of demons. They will advocate legalistic practices and live lives of hypocrisy. He admonishes Timothy to point out these things to the brethren while being constantly nourished on the words of faith and sound doctrine (1 Timothy 4:1-6; cf. Titus 1:10-16). Paul later warns Timothy that evil men and imposters will grow from bad to worse and encourages him to continue in his use of the Word which is profitable for teaching, reproof and correction (2 Timothy 3:13-17).
In his farewell address to the Ephesian elders Paul warned them to be on guard for themselves *and the flock. He cautioned that savage wolves would arise from within the leadership. He therefore admonished them to be on the alert and commended them to God and His word which would give them the tools needed to protect the flock (Acts 20:18-35). The elders must stay sharp in order to guard others. They must be on guard against threats within leadership. They should watch out for and encourage one another (1 Thessalonians 5:12-14). Elders need to be spiritually alert and courageous. Leaders are prone to the same struggles as all believers – spiritual laziness, lack of discipline, prayerlessness, growing weary from the work. Elders must be aware of current (church and secular) issues facing the church.
Doctrinal controversy and theological conflict need to be addressed. It shouldn’t necessarily be isolated from the congregation; there is example in the Scripture of including the congregation in debate (see Acts 15). The elder should be ready to detect and confront the false teacher. False teachers pervert the truth, mix truth with error, reinterpret the truth and change the meaning of words to give the illusion of truth. “They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.” (Titus 1:16). There are generally five characteristics of a false teacher.
- Immoral – Jeremiah 23:14; 2 Timothy 3:6; 2 Peter 2:2,10,14,18,19; Jude 4,18,19
- Deny truth – Jeremiah 23:14; 2 Timothy 3:8,13; 2 Peter 2:2,18; Jude 18; 1 Timothy 4:2; Titus 1:10.
- Reject Authority – Jude 8,19; 2 Peter 2:10; Titus 1:10
- False teaching – Colossians 2:4,8, 18, 19; 1 Timothy 6:3-5; Galatians 1:9; 1 Timothy 4:1-3; 2 Peter 2:1; 2 John 7; Deut 13:1-3,5,6; Jeremiah 23:25,26,28,30-32; Colossians 2:18.
- False deeds – Jeremiah 20:21; 23:1,2; Acts 20:29,30; Romans 16:17,18; Galatians 1:6,7; 1 Timothy 1:3-7; 6:3-5; Titus 3:10,11; Jude 19.
Nature of the Work
The elders’ work is not for the faint of heart. Shepherding is hard and uncomfortable work (Genesis 31:40). A self-seeking shepherd is a bad shepherd, more concerned about his personal needs than the needs of his flock (Ezekiel 34:1-10). An idle, lazy shepherd is a disgrace and a danger (Nahum 3:18; Zechariah 11:17). Biblical eldership requires a life of devoted work (1 Thessalonians 5:12; 1 Timothy 5:17). Christ is the “Chief Shepherd” (1Peter 5:4), elders as shepherds should follow Him as an example. Christ led by serving us, and He served to the fullest extent possible (Matthew 20:28; John 10:15; Philippians 2:3-8).
Can this type of work be expected from a “layman”? Is it possible for a man to work all day, raise a family, and shepherd the church? Many people are devoted to community service, clubs, athletics, and religious movements. Cults have large lay movements that survive through volunteer time. People can accomplish much when motivated to work for something they love. The challenge lies not in our limited time and energy but in false ideas about work, Christian living, life’s priorities, and Christian ministry. How do men shepherd the church yet maintain family life and employment? They must be willing to live lives of self-sacrifice, self-discipline, faith, perseverance, hard work, and submission to the power of the Holy Spirit (2 Timothy 2:1-10). They must live “pruned” lives (2 Timothy 2:4). They, like all believers, should be able to find leisure and rest in the rhythm of serving Christ (Matthew 11:28). They must be willing to forego a measure of career achievement and private leisure for the privilege of gaining the prize (Philippians 3:14).
It is worth noting that the elders are not to be the total ministry of the church. The local church is not only a flock; it is a body of Spirit-gifted, royal priests who minister to the Lord and to His people. The care of the church body does not just belong to the elders, but to all the members. All Christians were created for good works (Ephesians 2:10) and should be zealous (Titus 2:14). All believers are to love one another and minister to each other (John 13:34).
Conclusion
Many forms of church leadership have been advocated over the ages. However, we believe that the Bible clearly teaches that God intends for His church to be led by a group of spiritually mature, qualified men who will oversee and shepherd His people. This oversight and shepherding should have an emphasis on teaching and prayer. It is our prayer that we, as the elders of Mission Road Bible Church, will be faithful to carry out the responsibilities we have been entrusted with.
Appendix 1
TERM LIMITS
The question is often raised, “Should elders have term limits?” There is no precedent set in the New Testament for term limits for elders. Moreover, the use of term limits is often inconsistent between elders because of the unbiblical differentiation made between paid elders and lay elders. The paid elder is not given a term limit and the lay elders are given a term limit.
Term limits could be useful for a couple of reasons. A term limit provides a method of removing elders without confrontation. However, if an elder needs to be removed from his position the appropriate thing to do would be confront him with the issue. There could be a number of reasons an elder might need to be removed from his position as an elder. He might fall into sin (1 Timothy 5:19-20), or he might have other responsibilities that prevent him from giving the effort needed to serve as an elder for a period of time. A term limit could also be used as a way to force elders to take a sabbatical for a year or two after laboring in the ministry. However, God’s word doesn’t mention anything about taking a sabbatical from ministry. Everyone needs to allow for times of refreshment but a year seems like a long time to allow for this.
A big disadvantage of term limits is the loss of continuity in the ministry. If gifted men are forced to step out of their role after a period of time it can leave a hole in the area that they are specially gifted to serve. The use of term limits could cause you to have one person filling a position that someone else would be more qualified or gifted to fill.
It is our conclusion, based on the teaching of the New Testament, that we should not have elder term limits. It would be appropriate to have a periodic review of those serving but not to automatically require that they step out of the ministry for a period.
Appendix 2
THE OFFICE OF THE DEACON
The Greek word diakonos is used in two NT books as a formal title for the office of a deacon (Philippians 1:1; 1 Timothy 3:1, 8). Its relationship to episkopos is seen in these passages as well. The specialized use of the word diakonos as an official title describes the role of the office. The following passages are examples of how the word diakonia is used in the New Testament in a general sense.
“Then the disciples, each according to his ability, determined to send relief [diakonia] to the brethren dwelling in Judea.” Acts 11:29
“Barnabas and Saul Appointed And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry [diakonia], and they also took with them John whose surname was Mark.” Acts 12:25
“that I may be delivered from those in Judea who do not believe, and that my service [diakonia] for Jerusalem may be acceptable to the saints,” Romans 15:31
“imploring us with much urgency that we would receive the gift and the fellowship of the ministering [diakonia] of the saints,” 2 Corinthians 8:4
The fact that deacons must meet certain requirements and be examined argues for the fact that they are more than mere servants in a church. The office of deacon is neither a teaching office nor is it a ruling office. The office of deacon is subordinate to the office of overseers. Deacons are meant to complement the overseers in that the overseers give pastoral oversight and the deacons give practical service. Deacons, according to post-biblical literature, have played a significant role in the church throughout her history.
Paul also refers to deaconesses in 1 Timothy 3:11. It is unlikely that this passage is referring to deacon’s wives for several reasons:
- There is no pronoun used in the Greek text referring back to the deacons (i.e. their wives).
- There are no qualifications given for elder’s wives. It seems that if there were qualifications for deacon’s wives there would also be qualifications for elder’s wives since this is a more visible office.
- The use of the word “likewise” seems to refer back to the office of elder and deacon.
- There wasn’t a Greek word for “deaconess” that could have been used so it makes sense that it was worded this way.
Deaconesses can be responsible for women and children’s ministries but would not be in charge of ministries that involve men (1 Timothy 2:12).
The Practical Relationship between Elders and Deacons
The relationship between elders and deacons is a complementary role rather than a check and balance. Elders can perform all the roles of a deacon, but deacons cannot perform all the roles of elders. The elders oversee the whole ministry of the church and the deacons are typically responsible for one specific area of ministry. Deacons are doers, so there are tremendous advantages to having prescribed and limited responsibilities. Sometimes an elder may call on a deacon to help out with a specific situation. As an example, if an elder is counseling a couple with marital problems and the area of finances is one of the problems, the elder may bring in a deacon to help in that area without interfering with the counsel given.
