The Responsibility of Elders to the Church

1 Timothy 5:17-22

Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The labourer deserves his wages.” Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.[1]

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lders are given by the Lord to enable the church to prosper in its divine work. When elders are given to the churches, they are assigned work that is to be conducted in the power of the Lord and for the benefit of the congregation. Congregations are responsible to know what work the elders are responsible for. Unfortunately, too many contemporary churches are ignorant of the role of elders, and thus these divinely appointed men are misused or unappreciated.

Elders are not given to form a board for the purpose of “running” the church. Many within the contemporary church see elders as temporary board members, advisors to a professional staff, people of power and influence who serve as fundraisers and policymakers. This view of elders conforms to a worldly model of leadership by individualistic, corporate executives.

The New Testament view of elders is that they are a leadership team that is primarily responsible to shepherd the church. Elders accomplish this task through corporate and individual teaching, preaching, admonishing, counselling, visitation and judging. The difference between contemporary elders and New Testament elders is the difference between being a detached manager or an involved shepherd who feeds and protects the sheep.[2]

As a people, we must embrace biblical expectations, or risk being gravely disappointed by those whom God raises up among us. In order to lay a sound foundation with reasonable and biblical expectations, I invite your careful consideration of Paul’s first letter to Timothy, an elder of the church in Ephesus. Turn to the text so that together we may study the Word of God on this vital subject.

Elders are to Rule — According to the text, elders are to rule and we would, quite reasonably, expect them to make every effort to rule well. Those who rule well are to be honoured. The emphasis that must be made at this point is that elders are to rule. Permit me to focus attention on this concept of ruling. Unfortunately, whenever one speaks of ruling, we have a skewed concept. Somehow we begin to think in terms of imperial or papal dicta—pronouncements delivered from on high that are binding on all of us. Such a view of the rule of elders would be wrong.

Perhaps it will be helpful if we consider the language Paul uses. In the New Testament, only Paul uses the word that is translated “rule” in our text. Moreover, of the eight times that Paul uses the word, six of those times are found in the Pastoral Letters. When the verb was used in the Greek Translation of the Old Testament (Septuagint), it referred to the “head of a household” [2 Samuel 13:17; Amos 6:10]. In the apocryphal book of 1 Maccabees, it is used of “governing a people” [1 Maccabees 5:19].[3]

In Paul’s usage, the term means to “be at the head of, rule, direct, manage…”[4] Louw and Nida help us with the comment, “[I]t is difficult to distinguish readily between expressions for ‘leading and those which refer to ‘ruling’ or ‘governing,’ but it is important to try to distinguish clearly between these two different sets of interpersonal relations. In some languages, the concept of ‘leading’ can be expressed by ‘showing how to’ or ‘demonstrating how one ought to.’ In other languages it is possible to speak of ‘leading’ as simply ‘going ahead of.’”[5]

Ultimately, it matters not what linguists and lexicographers say concerning the use of a particular word, for as Christians, we refer to the Word of God. Consider Paul’s use of the concept then to discover what the responsibility of the elders must be. Earlier in the same chapter in which our text appears, Paul questions whether one considered for eldership who does not know how to “manage his own household” would be capable of caring for “God’s church” [1 Timothy 3:4, 5]. Similarly, deacons must be able to manage “their own children and households well” [1 Timothy 3:12]. In Romans 12:8, Paul teaches that “the one who leads” must do so with “zeal.”

I should think that the definitive use of the verb is that which is found in Paul’s first letter to the Thessalonian congregation. Consider 1 Thessalonians 5:12, 13 as a key to understanding the New Testament concept of rule by the elders. “12 We ask you, brothers, to respect those who labour among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work.”

Individuals within the Thessalonian congregation laboured among the people. Those same individuals were over the congregation in the Lord and as part of their rule they admonished the congregation. The Greek term which is translated “over you” is the same Greek verb which is translated “rule” in our text [προΐσταμαι]. The only individuals who receive the charge to rule or be over the congregation are the elders, and their work is defined primarily through admonishing—preaching and teaching!

What is apparent from this brief review of the Word of God is that elders are charged with the responsibility of ruling the congregation. This means that they are to provide guidance through preaching and teaching and weigh the doctrinal integrity of what is presented within the assembly. Furthermore, elders are responsible to confront error with a view to bringing the errant into conformity with the sound teaching of the Word and they must protect the flock from being injured by unchecked moral, ethical and doctrinal error. Elders are to exercise authority in spiritual matters. This authority is exercised through effective pastoral leadership, directing the affairs of the church.

One concept must be clear in our minds. All elders rule, but some labour in preaching and teaching. All elders must be able to teach, but some will labour in preaching and teaching. All elders must serve, demonstrating a servant’s heart. What is evident is that they are not a board that meets from time-to-time to tell the church what to do, but together they constitute a college of peers who together shepherd the flock of God. Elders guide the flock through lovingly doing the work of the under shepherd.

Elders are to be Examples to the Flock — Paul gives rules for guarding elders against frivolous charges. It does not require great imagination to realise that he implies that elders are responsible to be examples of the believer. In fact, he is quite pointed in stating this requirement for Timothy when he adjured him to, “set the believers an example in speech, in conduct, in love, in faith, in purity” [1 Timothy 4:12].

Let’s clarify Timothy’s role in the Ephesian church. Some have recently informed me that the notes in their study Bible indicates that Timothy was an apostolic legate—sort of an ambassador for Paul to the Church of Ephesus. I must caution those who use a study Bible that the notes are not inspired. The notes used are no better than the individual who wrote the notes. Some of the notes in modern study Bibles remind me of a story related by an admirer of one of the great study Bibles of all times, the Scofield Study Bible. I listened to a blessed saint of God address the subject of the church on one occasion. As he spoke he took exception to a note Doctor Scofield had penned concerning the church. To register his concern, he told the following story.

“A fellow driving in the country had car trouble and was forced to pull over to the side of the road. As many men are wont to do, he popped the hood and peered at the engine. As he looked intently at the engine, he heard a voice say, ‘Check the carburetor.’ Startled, the fellow looked around but saw no one—only an old sway-backed horse looking over the fence at him.

“Shaking his head, the man looked under the hood again, and again, he heard the same voice say, ‘Check the carburetor.’ Jerking his head back, he banged it on the hood and still saw no one—only that old horse.

“Hesitantly, he asked of the horse, ‘Did you say something?’ To his astonishment the horse said, ‘Check the carburetor.’

“The man turned and ran as fast as he was able down the road until he came to a farmhouse. Rushing to the back door, he beat furiously until the farmer answered the frantic knocking. The motorist immediately related that he had just had a horse speak to him. He breathlessly told the entire story and the farmer quietly listened.

“At last, as the motorist paused, the farmer nodded his head and said, ‘You know, that old horse has talked for years, but Mister, she don’t know nothing about cars.’”

Now that Scofield Bible was excellent and the notes were generally quite good, but that old book presented some wrong conclusions concerning the church. Just so, be cautious in drawing unwarranted conclusions from the notes in your study Bible. Carefully read them and then think, comparing the suppositions and conclusions of the author of those notes to the clear intent and teaching of the Author of the Word.

Perhaps it is true that Timothy was an apostolic legate, but he clearly appears to have been serving as an elder of the Ephesian congregation. From Paul’s letters, it is apparent that Timothy was settled in Ephesus. He was clearly responsible for the pulpit—what was read, what prayers might be offered up and what was being preached.

Those who preach and teach must so live that their character is indistinguishable from their teaching. Elders must embrace the Word before they deliver the Word. God calls for those who are holy to so live that they reflect the glory of His Person. Consider Moses as an example of the cost of what we might consider to be a small failure. You will recall that Moses was denied entrance into the Promised Land.

Moses had led the people out of Egyptian bondage, had led the people through the wilderness for forty years, and had delivered to the people the Commandments of God. Without question, God considered Moses to be great and honoured him as one who was great [cf. Numbers 12:7, 8]. Nevertheless, Moses could not enter the Promised Land. God permitted Moses to see the land from a distance, but he could not enter. “I have let you see [the land] with your eyes, but you shall not go over there” [Deuteronomy 34:4].

In Numbers 27:12-14, we read God’s sentence on Moses. “12 The Lord said to Moses, “Go up into this mountain of Abarim and see the land that I have given to the people of Israel. 13 When you have seen it, you also shall be gathered to your people, as your brother Aaron was, 14 because you rebelled against my word in the wilderness of Zin when the congregation quarrelled, failing to uphold me as holy at the waters before their eyes.” (These are the waters of Meribah of Kadesh in the wilderness of Zin.)”

Now you will no doubt at this point remember the incident that occasioned the divine sentence on Moses. God commanded Moses to speak to the rock that water would be provided for the people, even as the people were grumbling. Moses, however, took his staff and struck the rock. Though water poured forth from the rock to assuage the thirst of the complaining people, Moses had not obeyed the Word of God. From this, we learn that devotion to God is revealed through attention to the small issues.

Just so, those who would serve as elders must be careful to obey the Lord in all issues. They must not discriminate between the commands of God, but instead, they must be examples to the flock in all things. Just as Timothy was responsible to be an example for believers [cf. 1 Timothy 4:12], so Titus also must be careful to show himself in all respects to be a model of good works [Titus 2:7]. The teaching of the elder must “show integrity, dignity and sound speech that cannot be condemned” [Titus 2:7, 8]. All this is in keep with the instruction Peter provides in 1 Peter 5:3, where elders are admonished to be “examples to the flock.”

Elders are to be Fair and Fearless — Elders must not only hold the members of the congregation accountable to their covenant, but they are responsible to hold one another accountable. This task must be carried out without prejudging and without partiality. To be certain, charges against elders will be levelled so long as the Master delays His return. However, the elders must ensure that such charges meet the burden of proof presented in the text. Frivolous charges must be summarily dismissed, but those with plausible validity must be thoroughly investigated and dealt with in biblical fashion.

Elders must be impartial, treating all the flock alike. This is in keeping with the manner in which God treats us. Consider the teaching of the Word concerning partiality. According to the Law, showing partiality is akin to spreading a false report. “You shall not spread a false report. You shall not join hands with a wicked man to be a malicious witness. 2 You shall not fall in with the many to do evil, nor shall you bear witness in a lawsuit, siding with the many, so as to pervert justice, 3 nor shall you be partial to a poor man in his lawsuit” [Exodus 23:1-3].

A similar passage is found in Leviticus 19:15, 16, 35. 15 “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbour. 16 You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbour: I am the Lord… 35 You shall do no wrong in judgment.”

The overarching command is presented repeatedly throughout the Law. Consider Deuteronomy 1:17; 10:17, 18. 17 “You shall not be partial in judgment. You shall hear the small and the great alike. You shall not be intimidated by anyone, for the judgment is God’s … 17 For the Lord your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. 18 He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing.”

Before moving on to New Testament statements concerning impartiality, I remind you of the sayings of the Wise Man who asserts that “Partiality in judging is not good” [Proverbs 24:23] and that “To show partiality is not good” [Proverbs 28:21].

Paul, in the letter to the Romans, assures us that “God shows no partiality” [Romans 2:11]. The same truth is restated in Galatians 2:6. Since God does not respect persons, we should expect that those whom God appoints would also prove to be unswayed by position, power or possessions of any individual.

One final witness I shall introduce is James, the brother of our Lord. In his missive, James thoroughly condemns partiality as sin. Listen carefully to the teaching which James presents in James 2:1-9. Though the message instructs us as to the responsibility of elders to the church, James will inform us that partiality is a sin regardless of who demonstrates the trait.

“My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. 2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” 4 have you not then made distinctions among yourselves and become judges with evil thoughts? 5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6 But you have dishonoured the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7 Are they not the ones who blaspheme the honourable name by which you were called?

8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbour as yourself,” you are doing well. 9 But if you show partiality, you are committing sin and are convicted by the law as transgressors.”

It is natural, I should think, that the congregation would look to the eldership to care for matters requiring confrontation and discipline. This is not to remove the burden of responsibility from the shoulders of God’s people, but it is to acknowledge that when resolution cannot be effected, the elders must be prepared to step in for the sake of unity and for the hope of reconciliation. According to Scripture, the individual who is offended is responsible to first privately address the festering concern. If there is no reconciliation, the aggrieved party is to then arrange a private conference for the purpose of reconciliation. That private conference would likely include at least one or more elders.

The goal of all this confrontation is to bring about reconciliation between brothers and sisters who have a grievance. If there is no resolution following a private meeting and following a private conference, the elders must deal with the issue, ultimately acting to resolve the issue. All must be done transparently and without favouritism, ultimately, if conditions warrant, bringing the entire congregation into the issue.

All this is fine and well, but the elders must not be moved when one of their own is the accused. Neither must they be influenced when one of their own is the aggrieved party. They are responsible before God and in the sight of the congregation to be open and honest, showing no partiality. They must act with wisdom and propriety.

Paul makes this clear and cautions elders against being put in a position where they must clean up their own failures. This is his apparent intent when he cautions against being “hasty in the laying on of hands” or in taking “part in the sins of others.” The elders must carefully seek out those whom God has appointed and ensure that they are qualified according to Scripture before they receive them as elders. Likewise, the elders must be cautious in restoring a fallen elder who has been rebuked—assuming that the sin was of such nature that restoration can be effected. To act otherwise is to share in the sins of others.

Elders Must Always Look Toward Judgement — Elders are responsible before God to feed the flock, to protect the flock and to lead the flock. They must care for practical issues that demand attention, such as visiting the sick, comforting the bereaved, strengthening the weak, counselling those who require such attention, in addition to managing a multitude of day-to-day details in the life of the Body. I suppose I could have invested considerable time speaking of these issues, but the text enforces a greater overview by which we may judge the suitability of the elders of the congregation by reviewing the manner in which they conduct their work.

Elders must rule the congregation. As we saw, this will entail teaching and preaching. The elders must be men of the Word, always studying and always growing in knowledge of Christ and His Word. Elders must be examples to the flock. They must act with integrity and be men of character. The church has a right to be proud of the godly character of those who provide guidance for the assembly. Then, the elders must be fair and impartial in all their work. They must not favour one group within the congregation over another. They must always seek to exhibit the mind of Christ in all matters.

All the work of the elders must be conducted with a view to judgement. Until I was teaching one of the leadership development classes, I confess that I had overlooked a significant issue in this passage. In the Twenty-first verse, Paul pronounces a solemn charge to Timothy in adjuring him to conduct his service without regard to position or person. Listen carefully to the Apostle’s words. “In the presence of God and of Christ Jesus and of the elect angels, I charge you…”

With this solemn charge, Paul is forcing Timothy to remember that his work and the work of the elders is always conducted with the knowledge that God Himself will review the labours produced. Carefully weigh the words of Scripture. The first passage to which I invite your careful attention is Hebrews 13:7, 17.

7 “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.”

17 “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”

It is the leaders who must give an account, and not the flock. Yes, each Christian must give an account of her or his life before the Judgement Seat of Christ, but it is the leaders of the assembly—the elders—who must give an account of the conduct of the flock. If you wish to bear that burden, it is an honourable desire. However, if you usurp that position, remember that you shall give an account of what you have done.

There is an aside here that must be stated. The rebellious must give an answer for why they have refused God’s appointed leadership. In our contemporary system of consumer religion, we feel justified in changing churches much as we change the service station where we purchase gasoline. However, if God directs our lives and appoints us to service where He wills, we must be prepared to give an account of our rebellion. I say this to encourage those who hesitate to unite with the fellowship and to encourage those who refuse baptism because they don’t think it important and to encourage those who act as though an argumentative spirit honours God.

Consider another portion of Scripture related to the ministry of elders and their need to be looking forward to the coming of Christ the Lord. 1 Peter 5:1-5 states, “I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory. 5 Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble.’”

Elders must always conduct their labours with a view to the fact that the Chief Shepherd will appear and they will give an account of their service. There is no place for arrogance in such knowledge, but rather deepest humility is called for. From Jesus’ own words, those who are elders must be cautious. Listen to the Master.

7 “Will any one of you who has a servant ploughing or keeping sheep say to him when he has come in from the field, ‘Come at once and sit down at table?’ 8 Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink?’ 9 Does he tank the servant because he did what was commanded? 10 So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty’” [Luke 17:7-10].

If I labour hard and serve with distinction in this charge, I have done no more than my duty. Christ calls, and should I be permitted to challenge His call? Likewise, all elders, when they have completed their task will be compelled to confess that they have done no more than what the Master called them to. At the Judgement Seat of Christ, they shall give an account of their service, presenting the flock over which God appointed them. They will be able to say no more than that they have done what He expected of them. I say this, not to diminish the work of the eldership in your eyes, but to magnify the grace of Christ the Lord, for none of us deserve to share His glory, but when we have laboured at His direction, He shall invite us to share His glory.

With all my heart, I believe that the congregation that honours God will be honoured by God. The church that seeks to organise as Christ has taught through His Apostle will receive Christ’s blessing. The church that willingly receives those whom God appoints and holds them accountable to the work that Christ appoints will prosper in the work of His Kingdom. After all, it is our desire as a community of faith to prosper in Christ’s Kingdom Work.

Some who share this service stand outside that Kingdom of God. You are good people, even esteemed people in the scheme of this world. However, for some reason you have never received the reign of Christ as Lord of your life. The invitation of this church is that you will become a Christian, being saved and forever freed from guilt and condemnation. That freedom is offered to anyone willing to receive Christ as Lord. Listen to the Word of God. 9 “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ 12 For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him. 13 For ‘everyone who calls on the name of the Lord will be saved’” [Romans 10:9-13].

You need but believe this great truth. I caution you, however, that having believed, you will be changed. In fact, if one is unchanged, they have not believed. If you are as you always were and there is no transformation in your desire to honour Christ, you have never been saved. I say this for the sake of some who are church members, but who imagine that they can get into Heaven without transformation of their spirit. Such people are deceived and must humble themselves before the Lord.

As is true at each of our services, the door of the church is now open to those who will unite with us in the great Kingdom work of Christ that He has assigned to us. You may join on confession of faith and baptism, through transfer of letter from a church of like faith and practise, or through statement of Christian experience. We receive all to honour Christ as is taught in the Word of God. Come, receiving Christ as Lord and Saviour. Come, confessing Him as Master of life and identifying with Him in baptism as He has commanded. Come, placing your life in the fellowship of this church as He has taught us in His Word. Come, now, and angels attend you in the way. Amen.

Elders are not given to form a board for the purpose of “running” the church. Many within the contemporary church see elders as temporary board members, advisors to a professional staff, people of power and influence who serve as fundraisers and policymakers. This view of elders conforms to a worldly model of leadership by individualistic, corporate executives.

The New Testament view of elders is that they are a leadership team that is primarily responsible to shepherd the church. Elders accomplish this task through corporate and individual teaching, preaching, admonishing, counselling, visitation and judging. The difference between contemporary elders and New Testament elders is the difference between being a detached manager or an involved shepherd who feeds and protects the sheep.[6]

In Paul’s usage, the term means to “be at the head of, rule, direct, manage…”[7] Louw and Nida help us with the comment, “[I]t is difficult to distinguish readily between expressions for ‘leading and those which refer to ‘ruling’ or ‘governing,’ but it is important to try to distinguish clearly between these two different sets of interpersonal relations. In some languages, the concept of ‘leading’ can be expressed by ‘showing how to’ or ‘demonstrating how one ought to.’ In other languages it is possible to speak of ‘leading’ as simply ‘going ahead of.’”[8]

What is apparent from this brief review of the Word of God is that elders are charged with the responsibility of ruling the congregation. This means that they are to provide guidance through preaching and teaching and weigh the doctrinal integrity of what is presented within the assembly. Furthermore, elders are responsible to confront error with a view to bringing the errant into conformity with the sound teaching of the Word and they must protect the flock from being injured by unchecked moral, ethical and doctrinal error. Elders are to exercise authority in spiritual matters. This authority is exercised through effective pastoral leadership, directing the affairs of the church.

Elders must rule the congregation. As we saw, this will entail teaching and preaching. The elders must be men of the Word, always studying and always growing in knowledge of Christ and His Word. Elders must be examples to the flock. They must act with integrity and be men of character. The church has a right to be proud of the godly character of those who provide guidance for the assembly. Then, the elders must be fair and impartial in all their work. They must not favour one group within the congregation over another. They must always seek to exhibit the mind of Christ in all matters.

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[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version Ó 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

[2] These concepts of contemporary and New Testament eldership are articulated at length by Alexander Strauch in Biblical Eldership (Lewis and Roth Publishers, Littleton, CO 1995)

[3] cf. L. Coenen, Presbuvtero~ (art.), in Colin Brown (ed.), The New International Dictionary of New Testament Theology, Volume 1 (Zondervan, Grand Rapids, MI 1975) 193

[4] William Arndt, F. Wilbur Gingrich, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, Chicago, IL 1957) 713

[5] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (United Bible Societies, New York, NY, 1989) 36:1

[6] These concepts of contemporary and New Testament eldership are articulated at length by Alexander Strauch in Biblical Eldership (Lewis and Roth Publishers, Littleton, CO 1995)

[7] William Arndt, F. Wilbur Gingrich, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (University of Chicago Press, Chicago, IL 1957) 713

[8] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (United Bible Societies, New York, NY, 1989) 36:1