Elders and Deacons

If you study early Baptist history, you'll find that Baptist churches were originally structured around a clear and biblical leadership model: they were elder-led, deacon-served, and congregation-governed. Elders—also referred to as pastors or overseers—were responsible for teaching, shepherding, and providing spiritual oversight to the body. Deacons, by contrast, were servants of the church, tasked with meeting practical and physical needs. This pattern, rooted in the New Testament and affirmed in historic Baptist confessions like the Second London Confession of 1689 and the Philadelphia Confession of 1742, reflected a commitment to both sound doctrine and biblical order.

But over time, especially in the American context, that structure began to shift. As Baptist churches expanded across the frontier during the 18th and 19th centuries, the challenges of geography, limited resources, and a shortage of trained leaders led many congregations to abandon the plural elder model. Often, only one man—the “pastor”—was available or willing to lead. Gradually, the word “elder” faded from regular use, and the office of elder was functionally replaced by the role of a single, full-time pastor. In the absence of multiple elders, deacons began to fill leadership gaps. Though originally servants, deacons in many churches became decision-makers, sometimes functioning like a board of directors rather than as the biblically-defined support to elder leadership.

This historical shift highlights why it’s so important to return to Scripture for clarity. Just as God has ordained distinct roles for men and women in the life of the church—roles that are meant to be honored and followed—He has also ordained a structure for church leadership. When we move away from that structure, even for seemingly practical reasons, we lose something essential. Becoming deacon-led may allow a church to function pragmatically, but it is not functioning in the way the Lord has required or desired. In shifting the responsibilities and authority God assigned to elders onto deacons, we bypass the good and wise design the Lord has given for the care, teaching, and oversight of His people.

This is why we must open the Word and look again at what God has said. In 1 Timothy 3, Paul outlines the qualifications and distinct roles for elders and deacons—not as interchangeable parts, but as complementary offices designed to serve the church under Christ’s authority.

MP: For God to display the glory of Christ in worship, we must hold to a biblical model of church leadership.

I. Elders: Christlike Shepherds Who Lead the Church (vv. 1–7)

We come now to Paul’s second trustworthy saying: “If anyone aspires to the office of overseer, he desires a noble task.” In a context where false teaching was spreading—often through the appointment of unqualified leaders—Paul emphasizes the importance of aspiring to this office rightly.

To aspire means to earnestly long for or reach after something. So if a man desires to serve as a pastor or elder, that desire can be good and godly. Paul calls it a noble task—a beautiful, excellent work—because the office of overseer (also called elder or pastor, all interchangeable terms in the New Testament) is meant to reflect the heart of Christ.

Paul isnt mentioning a divine call to ministry. Rather, he is looking for someone who aspiries or desires for the glory of Christ in reflecting the heart of Christ.

Pastors are to shepherd souls, lead with personal sacrifice, walk in integrity, and serve humbly to the glory of Christ. This role is not about status or authority for its own sake, but about sacrificial leadership that points the church to Jesus.

However, both in Paul’s day and in ours, churches often elevate unqualified leaders. Some are placed in the office based on charisma, business acumen, or worldly leadership traits, rather than biblical character. Others have ignored or redefined the biblical qualifications altogether.

As we saw last week, Paul clearly teaches that the office of elder is reserved for qualified men. That pattern continues here, where Paul uses masculine pronouns and describes the elder as “the husband of one wife,” reinforcing God’s design for church leadership.

The church must not trade God's design for pragmatic results. We are called to hold fast to the biblical model of leadership—not only because it is right, but because it reflects Christ and protects His church.

Lets look at the qualifications of the Elder

Elder Qualifications (1 Timothy 3:2–7)

1. Above reproach Definition: A person whose life cannot be legitimately criticized or accused of ongoing sin or hypocrisy. Application: Leaders must live transparently and consistently in a way that honors Christ, avoiding scandal both inside and outside the church.

2. Husband of one wife Definition: Faithfully married to one woman; a model of marital faithfulness and purity. Application: Demonstrates commitment and integrity in marriage, showing how Christ loves the church through marital faithfulness.

It means being dependable and loyal in all relationships and duties—whether in family, work, ministry, or community. A faithful leader consistently honors commitments, perseveres through challenges, and models steadfastness in their walk with Christ. This reliability builds trust and reflects God’s own unwavering faithfulness to His people.

3. Sober-minded Definition: Having a clear, sensible mind free from distraction or excess; serious about spiritual and practical matters. Application: Leaders need sound judgment and the ability to think clearly under pressure to make wise decisions.

4. Self-controlled Definition: Exercising discipline over desires, emotions, and impulses. Application: A leader must manage temptations and personal weaknesses, modeling holiness and self-discipline.

5. Respectable Definition: Honorable and dignified in conduct and appearance, worthy of respect from others. Application: Leaders represent the church publicly and must exemplify conduct that draws respect and trust.

6. Hospitable Definition: Willing and eager to welcome, care for, and support others, especially strangers or those in need. Application: Hospitality reflects Christ’s love and builds community; leaders should model open-hearted generosity.

7. Able to teach Definition: Competent in explaining and applying Scripture clearly and lovingly. Application: Elders must rightly handle God’s Word and help the congregation grow in faith through sound teaching.

8. Not a drunkard Definition: Does not abuse alcohol or allow it to control behavior. Application: Leaders demonstrate self-control and set a sober example for the congregation.

9. Not violent but gentle Definition: Not aggressive or harsh, but patient, kind, and gentle in dealing with people. Application: The ability to correct and guide without anger or harshness reflects Christ’s shepherd heart.

10. Not quarrelsome Definition: Avoids unnecessary arguments or divisive conflict. Application: Leaders promote peace and unity within the church rather than strife or factionalism.

11. Not a lover of money Definition: Not greedy or motivated by personal financial gain. Application: Financial integrity and generosity protect against corruption and build trust.

12. Manages his own household well Definition: Leads and nurtures his family with wisdom, love, and discipline. Application: A leader’s ability to govern his own home is a test of his capacity to care for God’s church.

13. Not a recent convert Definition: Mature in the faith, not a new believer susceptible to pride or error. Application: Spiritual maturity helps leaders avoid temptation and teach others wisely.

14. Good reputation with outsiders Definition: Respected by non-Christians for honorable conduct and integrity. Application: Leaders’ witness extends beyond the church walls, attracting others to Christ by their example.

Their primary responsibility is spiritual oversight through the Word, prayer, and godly example (cf. 1 Peter 5:1–4).

The key truth here is that pastors are called to be examples to the congregation. The qualifications Paul lists for elders and deacons are not just a checklist for those offices—they are marks of mature Christian character.

Outside of the specific gift and responsibility of teaching, every believer should be growing in these qualities: faithfulness, self-control, gentleness, hospitality, integrity, and so on. Pastors and deacons are called to a higher standard as leaders, but these virtues are the foundation for all Christians who desire to follow Christ faithfully.

When church leaders embody these qualities, they don’t just lead well—they model the Christian life for the whole body, encouraging every believer to pursue holiness and Christlikeness.

Application: A church led by Christlike elders is a church that visibly reflects the headship and heart of Christ to the entire body. These leaders don’t simply manage programs or make decisions—they embody the love, humility, and sacrificial care of Jesus Himself. When elders shepherd with Christ’s character, the whole church is drawn closer to Him, strengthened in faith, and equipped to serve faithfully.

The New Testament reveals that local churches are led not by a single pastor or elder but by a plurality of elders—a team of qualified men who share the responsibility of shepherding the flock together (Acts 14:23; Titus 1:5; Philippians 1:1). This model reflects the wisdom of God in several ways:

Shared leadership guards against pride and abuse of power. When multiple elders lead together, decisions are balanced by mutual accountability.

Collective oversight provides diverse gifts and perspectives for shepherding, teaching, and governing the church.

Stronger unity is fostered as elders support one another and the congregation sees a unified leadership team.

Plurality also reflects the biblical picture of Christ as the one Chief Shepherd (1 Peter 5:4) who leads His church through a team of undershepherds. This means no single man carries the entire burden alone but leads alongside others for the health and growth of the church.

Pastors serve the church by leading, while deacons lead the church by serving.

Pastors (elders) shepherd the flock through spiritual oversight, teaching, and guiding the church toward Christlike maturity. Their leadership is primarily exercised by setting the vision and caring for the spiritual health of the congregation.

Deacons, on the other hand, lead by meeting practical needs, managing resources, and serving the body humbly and faithfully. Their service creates the environment where the gospel ministry can thrive without distraction.

Together, this biblical partnership of leadership and service reflects the heart of Christ, who leads as a servant King.

II. Deacons: Humble Servants Who Strengthen the Church (vv. 8–13)

Deacon Qualifications (1 Timothy 3:8–13)

1. Dignified Definition: Serious, respectable, and worthy of honor in conduct and attitude. Application: Deacons must earn respect through their character, not through loudness or arrogance.

2. Not double-tongued Definition: Honest, consistent, and trustworthy in speech; not a gossip or manipulator. Application: Deacons guard the unity of the church by speaking truthfully and wisely.

3. Not addicted to much wine Definition: Avoids excessive drinking or any behavior that compromises judgment. Application: Self-control in all areas is essential for those who serve the church practically.

4. Not greedy for dishonest gain Definition: Free from greed or dishonest financial motives. Application: Deacons manage resources responsibly and serve out of love, not personal profit.

5. Hold the mystery of the faith with a clear conscience Definition: Faithful to the gospel and living with integrity and sincerity. Application: Deacons must demonstrate a genuine commitment to biblical truth in word and deed.

6. Tested first Definition: Proven trustworthy through time and experience before being appointed. Application: The church wisely evaluates those who serve to ensure faithfulness and reliability.

7. Wife likewise dignified, not slanderers, sober-minded Definition: The wives of deacons should also be respectable, free from gossip, and self-controlled. Application: The family life of a deacon reflects on his service and the church’s witness.

8. Husband of one wife Definition: Faithfully married, exemplifying marital faithfulness and purity. Application: Just as with elders, this reflects commitment and integrity in personal life.

9. Manage their children and household well Definition: Leads and cares for family with wisdom and discipline. Application: Responsible family leadership is a sign of ability to serve the church community faithfully.

Deacons support the church by meeting practical needs, guarding unity, and enabling the Word to go forward unhindered (cf. Acts 6:1–7).

Like elders, they must be dignified and godly, tested and trustworthy.

It is clear that what we have here in the church is two offices, deacon and elder, they are both different from each other but serve to being honor and grow the witness of the church.

I want to address some misconceptions or questions that are common when we get to this section.

Absolutely. Here’s a more detailed version of your statement that incorporates biblical reasoning, pastoral tone, and resources from 9Marks, a ministry devoted to building healthy churches. This version would work well for a members’ meeting, leadership gathering, or formal written communication:

Do We Really Need More Than One Pastor?

Yes, I believe we do. The Bible consistently presents a model of plurality in church leadership. Churches in the New Testament were typically led by a team of elders or pastors (the terms are interchangeable in Scripture—see Acts 20:17, 28; 1 Peter 5:1-2; Titus 1:5-9). This was not merely pragmatic—it was purposeful. God designed the church to be led by multiple shepherds for the health of the body and the glory of Christ.

A plurality of pastors provides:

Shared leadership and accountability (Proverbs 11:14; Acts 15:6).

Diverse gifts used for the building up of the body (Ephesians 4:11-16).

Protection against pastoral burnout and unchecked authority (1 Timothy 5:19-20).

Wider care for the congregation (Acts 6:1-7 shows a similar principle with deacons).

9Marks, a ministry that emphasizes biblical ecclesiology, argues that a plurality of elders is not only biblical but essential to a healthy church. Jonathan Leeman writes, “No single man is sufficient to shepherd God’s flock on his own. Christ means for his undershepherds to be a team.”

However, while the biblical model is clear, I want to offer a word of caution before we move too quickly.

Caution and Patience in Implementation

Although this model is biblical, implementing it faithfully takes time. Elders should not be brought in from the outside as if we’re filling job positions. Scripture warns us not to lay hands on anyone hastily (1 Timothy 5:22). Elders must meet the qualifications found in 1 Timothy 3:1–7 and Titus 1:5–9, and those qualifications take time to recognize.

The healthiest pattern is for a church to raise up leaders from within, where character, doctrine, and love for the flock have already been observed over time. As 9Marks often reminds us, elders are not elected to power—they are recognized for service. They are not corporate executives but shepherds who reflect the Chief Shepherd (1 Peter 5:4).

Let’s also remember: plurality is not a fix-all. Even among multiple elders, unity, humility, and spiritual maturity are essential. Adding elders won’t solve all problems. In fact, if rushed, it may create new ones.

What about the solo pastor/deacon model?

Many churches, especially smaller ones, operate with a single pastor and a board of deacons as their leadership structure. This model can feel familiar and practical, but it presents challenges when we consider the biblical pattern of leadership.

The New Testament consistently points to a plurality of elders—a team of qualified men who share the responsibility of shepherding the church together (Acts 14:23; Titus 1:5). This shared leadership guards against the burden falling too heavily on one person, provides mutual accountability, and brings diverse gifts and perspectives to the care of the church.

When a single pastor also carries the primary leadership role, and deacons carry out both practical service and some leadership functions, the lines between spiritual oversight and service can become blurred. This can place too much responsibility on one man and leave deacons in roles they were not biblically intended to hold.

While the solo pastor/deacon model may work temporarily or in certain contexts, we want to be faithful to scripture and the way that God has ordained leadership in the church. The biblical elder plurality for healthier leadership, stronger accountability, and fuller alignment with Scripture.

Why do you want to remove authority from the deacons?

Deacons hold a God-ordained office in the church. Their role is not lesser—it is essential. But it is also distinct. In the Bible, deacons are never described as the spiritual overseers or primary decision-makers of the church. Instead, they are called to serve (the word “deacon” literally means “servant”) and to meet practical needs so that the elders can devote themselves to the ministry of the Word and prayer (Acts 6:1–6; 1 Timothy 3:8–13).

By clarifying that elders are called to lead and teach, and deacons are called to serve and support, we’re not devaluing deacons—we’re honoring God’s design for both roles. Just as the body of Christ has many members with different gifts and functions (1 Corinthians 12), the church leadership is designed with complementary offices.

When deacons serve faithfully and elders lead faithfully, the result is a healthy church where authority is shared rightly, service is honored deeply, and Christ is glorified fully.

This isn’t about less responsibility for deacons, but about clearer, God-honoring responsibility—one that blesses the church and protects the pastors, the deacons, and the people

Aren’t deacons supposed to run the church?

In many churches—ours included—there is a long history of functioning as a deacon-led church. The deacons often make key spiritual and directional decisions. Because pastors may come and go, it’s usually the deacons who provide long-term continuity and serve as a board to guide the church in a certain direction.

While this model may work pragmatically in some settings, it does not reflect the leadership structure God outlines in Scripture. According to the New Testament, elders (also called pastors or overseers) are entrusted with the responsibility of leading, teaching, and shepherding the church (see Acts 20:28; 1 Peter 5:1–3; 1 Timothy 3:1–7).

Deacons, on the other hand, are called to serve the church by meeting practical needs, supporting the ministry of the Word, and preserving unity (Acts 6:1–7; 1 Timothy 3:8–13). Deacons are essential for the health and mission of the church, but they are not the primary spiritual overseers.

They are not to be seen as pastoral supervisors, but as faithful servants who come alongside the elders to help carry out the ministry of the Word by relieving burdens and addressing needs. When both offices function biblically, the church thrives—elders lead through the Word, and deacons lead through service.

If deacons arent leaders, are we dishonoring them?

Not at all. In fact, we are honoring deacons by recognizing and affirming the role God has clearly given them in Scripture.

Deacons are not elders, and they are not called to teach or have spiritual oversight of the church (1 Timothy 3:1–13, Acts 6:1–6). But this doesn’t make their role less important. It makes it different and complementary. Elders lead through teaching and oversight. Deacons lead through service.

Their leadership is not one of spiritual authority, but of example, humility, and faithful ministry. Think of the deacons in Acts 6—they stepped up to serve the church in practical ways that directly protected the unity of the body and allowed the Word of God to continue spreading. That's not dishonorable. That's vital, God-honoring service.

In fact, Paul says in 1 Timothy 3:13 that those who serve well as deacons gain “a good standing” and “great confidence in the faith”. That’s an affirmation of dignity, not a diminishment of it.

So, when we distinguish elders from deacons, we are not demoting anyone. We are upholding the beauty of both roles. God does not value one more than the other. Instead, He calls each man to serve faithfully in the role he is given—and when that happens, the church flourishes, and Christ is glorified.

What about female deacons?

Yes – Women Can Serve as Deacons

Some churches and pastors hold that Scripture allows for women to serve as deacons, provided they meet the character qualifications and understand the servant nature of the role. They point to Romans 16:1, where Paul commends Phoebe as a “deacon” (diakonos) of the church at Cenchreae. The term used is the same one applied to male deacons elsewhere, and Paul introduces her in a way that suggests an official role of service. Additionally, in 1 Timothy 3:11, Paul refers to “women” (Greek: gynaikas), which can be translated as either “wives” or “women.” Some interpret this as a separate set of qualifications for female deacons, especially since Paul does not mention qualifications for elders’ wives.

Those who hold this view emphasize that deacons do not exercise teaching authority over the church or govern its doctrine—functions reserved for elders. Since deacons serve by meeting physical, logistical, and practical needs in the church, this view maintains that biblically qualified women can fulfill the role of a deacon while still honoring God’s design for male headship in the teaching and oversight of the church.

No – The Office of Deacon is Reserved for Men

Others argue that the office of deacon should be held only by men, based on the pattern of male leadership in the New Testament. In 1 Timothy 3, the qualifications for deacons closely mirror those for elders, and both assume male pronouns and a “one-woman man” requirement. When Paul speaks of “their wives” in verse 11, this view understands him to be giving instructions about the conduct of deacons’ spouses, not establishing a separate office for women. Additionally, there is no clear example in Scripture of a woman officially being appointed by the church as a deacon in the same way men were in Acts 6 or 1 Timothy 3.

This position is usually held by churches that want to maintain a consistent model of male servant leadership and believe that assigning the title “deacon” to women may unintentionally blur lines of authority and role distinctions. However, it should be noted that many who hold this view still strongly affirm the importance of women in ministry, encouraging them to serve in various ways that align with biblical directives and the unique gifts God has given them.

In Scripture, the role of deacon is a servant role, not one of spiritual authority or teaching over the congregation. The office exists to meet the practical needs of the church, support the ministry of the Word, and promote unity within the body. When a church is structured biblically—with a plurality of elders providing spiritual oversight and deacons serving under that leadership—there is room for qualified women to serve as deacons, provided they meet the biblical character qualifications. In this context, their service does not undermine male headship, but complements and strengthens the ministry of the church.

However, in our current church context, where we are transitioning from a more traditional deacon-led structure to a biblical model of elder leadership, appointing women as deacons could cause unnecessary confusion and division. For this reason, I do not believe it would be wise or beneficial at this time to install women into the office of deacon in our congregation. This is not a question of gifting or value, but one of timing, clarity, and congregational health. As we continue to align our church more closely with the biblical model of leadership, we must also shepherd our people with patience and care, ensuring that every change serves both truth and love.

If we have been doing it differently, are we in sin?

When we discover that our church structure does not fully align with the biblical model, the goal is not to immediately cast judgment or label past practices as sinful, but to humbly seek correction and growth in obedience to God’s Word. Many churches—ours included—have operated under a leadership model that was more pragmatic than biblical. Often this was done with good intentions, genuine love for the Lord, and a desire to care for the church well. God, in His kindness, still works through imperfect structures and leaders.

However, as we come to understand the biblical teaching on church leadership more clearly, we are now accountable to respond. Sin is not simply doing something wrong unknowingly—it is persisting in disobedience after the truth has been made clear. If we now see that God desires elders to lead and deacons to serve—and that we have reversed or confused those roles—then continuing in that structure knowingly would be a form of disobedience.

This is not about condemnation, but about course correction. Like the churches in the New Testament, we are called to reform our practices according to the Word of God. Repentance, in this case, looks like reordering our leadership with humility, clarity, and patience—seeking to honor Christ and strengthen His church.

What is the difference between Elder-led and Elder-Ruled?

As we consider what it means for a church to be led by elders, it's important to make a distinction that often comes up: the difference between an elder-led church and an elder-ruled church. In an elder-led church, the pastors or elders provide spiritual leadership, teaching, guidance, and oversight—but they do so in partnership with the congregation. The elders lead the church by pointing to Scripture, shepherding the flock, and making decisions that align with God’s Word, while also involving the church body in major decisions. This reflects a biblical balance: elders lead, and the congregation affirms and responds with trust and obedience to Christ.

On the other hand, in an elder-ruled model, all authority rests exclusively with the elders. The congregation has little to no role in decision-making or discernment. While that may seem efficient, it removes the biblical responsibility that the whole congregation has in matters like discipline, doctrine, and membership. Scripture presents the church as a body in which each member matters, and where leaders shepherd as under-shepherds of Christ, not as lords over the flock (1 Peter 5:2–3).

So when we say that a church should be elder-led, we are not replacing one form of hierarchy with another. We are returning to a biblical vision where pastors lead with humility and courage, and the congregation follows with discernment and unity, all under the headship of Christ.

How should we elect deacons?

First, let’s begin by considering what we shouldn’t do. We should not elect deacons simply to fill a predetermined number. Some churches have fallen into the pattern of having a fixed number—like twelve deacons—so they elect men just to make up the numbers. Often this turns into more of a popularity contest than a careful recognition of men who already serve the Lord faithfully and meet the biblical qualifications. Filling seats without discernment does not build the church; it weakens it.

Second, the number of deacons should be determined by the actual needs of the church. If we have fifteen deacons but few responsibilities or opportunities for service, then fifteen is too many. Conversely, if we have only two deacons and see growing needs, and there are godly, qualified men ready to serve, then we should prayerfully bring their names forward for consideration.

I believe deacons need training, just as elders do. They must be equipped to serve well in the work of ministry. But even before being officially appointed, a deacon should be someone who is already serving—actively meeting needs, demonstrating the qualifications Paul outlines, and “deaconing” in their daily life and church involvement. The title of deacon is not what makes a man a servant—it is the fruit of faithful service that should lead to the appointment.

So where do we go from here? Where Do We Go From Here?

Pray. Let’s ask God to raise up faithful men from among us.

Disciple. Let’s invest in men who are teachable, mature, and doctrinally sound.

Observe. Let’s take time to see who already functions as a shepherd among the flock. Lets look for men deaconing in the church

Wait. Let’s not be driven by pressure or models from other churches. Let’s move at a pace that honors Christ.

Our goal is not to check a box on governance but to glorify Jesus by being a faithful church. Let’s move toward biblical eldership not because it’s trendy or efficient, but because we believe it’s how Christ wants His church cared for.

“The goal is not just a plurality of elders, but a healthy plurality of qualified elders, recognized in due time by a patient, praying congregation.”

— 9Marks Eldership Resources

Certainly. Here’s how you can add your Christ-centered reflection as a strong, worshipful conclusion in its own section—separate, clear, and pastoral:

Our Chief Shepherd

Even as we consider these important matters of church leadership, let us not lose sight of our Chief Shepherd—Jesus Christ (1 Peter 5:4). He is the One who has loved us perfectly, who knows His sheep by name, and who laid down His life for us (John 10:11). Any leadership structure we pursue must always point us back to Him.

Jesus is the perfect Shepherd—unfailing in wisdom, unshakable in His care, and unmatched in His love. He is building His church (Matthew 16:18), and we are simply undershepherds and stewards of what ultimately belongs to Him. Our hope is not in a structure or in human leaders, but in the risen Christ who shepherds us even now through His Word and Spirit.

May everything we do as a church—including how we raise up leaders—be done for His glory, in dependence on His grace, and with confidence in His care.