ELDERS AND DEACONS

ELDER Prominent member of both Jewish and early Christian communities. In the Old Testament, "elder" usually translates the Hebrew word zaqen from a root which means "beard" or "chin."

In the New Testament, the Greek word is presbuteros, which is transliterated in English as "presbyter" and from which the word "priest" was derived.

Elders in the Old Testament From the beginning of Israelite history, the elders were the leaders of the various clans and tribes.

Moses was commanded to inform the "elders of Israel" of the Lord's intention to deliver Israel from Egypt and to take the elders with him to confront the pharaoh (Ex. 3:16,18).

In the New Testament, frequent reference is made to the elders of the Jews, usually in conjunction with the chief priests or scribes (for example, Matt. 21:23; Mark 14:43)

Elders in the Jewish Christian churches, at least the church in Jerusalem, the position of "elder" was almost certainly modeled after the synagogue pattern.

Other churches also had elders. Acts 14:23 reports that Paul and Barnabas appointed elders in churches on their missionary journey.

One of the most debated questions concerning the pattern of early Christian ministry is the relationship between bishops and elders. Some scholars believe the two terms are interchangeable; others argue that they refer to distinct offices.

The qualifications in Titus 1:6-9 and in 1 Timothy 3:1-7 apparently apply to elders. It becomes apparent that the elders were the spiritual leaders of the churches. Taken as a whole, the qualifications describe one who is a mature Christian of good repute, with gifts for teaching, management, and pastoral ministry.

The only specific reference to the ministry of elders is the description (Jas. 5:14-15) of elders praying for and anointing a sick person.

(James 5:14-16)  Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15 And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. 16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.

Although some translations use the term "ordain" in reporting the appointment of elders (Acts 14:23; Titus 1:5), there is little evidence concerning the church's practice of commissioning elders. The reference to laying on of hands in 1 Timothy 4:14, as well as the analogous ceremony in commissioning the seven (Acts 6:6), seems to indicate that the church did make formal recognition of their function, or office.

After the New Testament period, the structure of the ministry became more formalized. By the early second century, many churches were governed by one ruling bishop, assisted by presbyters (elders). These presbyters performed pastoral tasks, preached sermons, and conducted worship services.

Often, perhaps usually, bishops were chosen from the ranks of the presbyters, thus making the bishops the "chief presbyters."

By the third century, as the Lord's Supper was increasingly conceived as a reenactment of the sacrifice of Christ, the priestly function became more central to the presbyter's role. Thus, the English word "priest" was derived from "presbyter."

ELDER QUALIFICAIONS

1 Tim 3:1-3:7

    One of the five usages of episkopos in the New Testament was as a title applied to Jesus: "the Shepherd and Bishop of your souls" (1 Pet. 2:25).

(1 Peter 2:25)  For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.

(1) above reproach

(2) Husband of One Wife (The elder should have been married only once)

(3) temperate (nēphalion, “well-balanced”; used elsewhere only in 3:11; Titus 2:2)

(4) self-controlled (sōphrona, also used in Titus 1:8; 2:5)

(5) respectable

(6) hospitable

(7) Able to Teach

(8) not given to much wine (cf. Titus 1:7)

(9) not violent

(10) gentle, or forbearing, making room for others. (This word epieikē is also used in Phil. 4:5; Titus 3:2; James 3:17; 1 Peter 2:18)

(11) not quarrelsome (cf. 1 Tim. 6:4)

(12) not a lover of money (cf. 6:5; Titus 1:11)

(13) manage his own family well

(14) not be a recent convert (neophyton, “neophyte”)

(15) have a good reputation with outsiders (cf. Col. 4:5; 1 Thes. 4:12).

Titus 1:5-9

(1) blameless (anenklētos, “unreprovable”)

(2) Husband of but one wife (The elder should have been married only once)

(3) The elder must have his own household under control. This involves not only the matter of discipline (1 Tim. 3:4-5), but also positive spiritual influence as well.  His children must be believers who are not open to the charge of being wild and disobedient. The apostle had explained why this requirement is important (1 Tim. 3:5).

(4) not overbearing, not arrogant and self-willed

(5) not quick-tempered (cf. James 1:19-20)

(6) not given to much wine

(7) not violent (cf. 1 Tim. 3:3 for this and the previous vice)

(8) not pursuing dishonest gain (cf. 1 Tim. 6:5).

(9) hospitable (cf. 1 Tim. 3:2)

(10) one who loves what is good (cf. Ps. 15)

(11) self-controlled, or temperate and sensible (sōphrona; cf. Gal. 5:23; 1 Tim. 3:2; Titus 2:2, 4)

(12) upright (dikaion, “just”)

(13) holy (these last two are, with blamelessness) - [cf. 1 Thes. 2:10] - neither is mentioned in 1 Tim. 3

(14) disciplined (in contrast to the vices of Titus 1:7; cf. 1 Tim. 4:7-8).

DEACON QUALIFICATIONS- 1 Tim 3:8-3:12

The qualifications for the office of deacon are almost as stringent as for elder because of their public profile in the church and because the servant nature of their work requires strong qualities of maturity and piety.

(1) be men worthy of respect (The same Gr. word is used of women in 1 Tim. 3:11.)

(2) sincere (mē dilogous, lit., “not double-tongued”) in the sense of being honest and not hypocritical.

(3) must not be heavy wine drinkers

(3)greedy chasers after dishonest gain.

(4) must be men of spiritual depth (cf. Acts 6:3)

(5) hold fast the deep truths of the faith. By the phrase with a clear conscience Paul (cf. “good conscience” in 1 Tim. 1:5) meant that there must be nothing in the conduct of these men that was glaringly inconsistent with their professed beliefs.

(6) must also first be tested - if there is nothing against them translate two Greek words, anenklētoi ontes, “being free from accusation.”

(7) Similarly the gynaikas (“women” or wives) are to be worthy of respect, that is, dignified (the same word, semnas, is used of deacons in v. 8), not slanderers (diabolous, from diaballō “to slander”; from this verb comes the noun “devil,” the chief slanderer) of others, but temperate (nēphalious, “well-balanced;” cf. v. 2; Titus 2:2), and trustworthy (lit., “faithful”) in everything. Who are these gynaikas Paul addressed? They were almost certainly not the women of the congregation generally. They were most likely either the wives of the deacons or a group of female deacons (cf. Phoebe, Rom. 16:1). A case can be made for either of these two options, with a slim advantage falling to the first. But being dogmatic about either view is unwarranted by the exegetical data.

(8) must be “one-women men” (cf. v. 2) and capable managers of their own families

*   *   *

1 Timothy 3:1 - 13

Instructions concerning elders and deacons

3:1. Continuing his instructions on how the church should conduct itself, Paul turned to the crucial matter of leadership qualifications. He wanted to encourage respect for the congregation’s leaders, so he cited what was apparently a familiar maxim and commended it as a sound one. Two implications emerge: (1) It is valid to aspire to church leadership, and (2) church leadership is a noble task. The term overseer (episkopos), sometimes translated “bishop,” is only one of several words used in the New Testament to describe church leaders. “Elders” (presbyteroi) is by far the most common. Other terms such as “rulers” (proistamenoi, Rom. 12:8; 1 Thes. 5:12), “leaders” (hēgoumenois, Heb. 13:17) and “pastors” (poimenas, Eph. 4:11; cf. also Acts 20:28; 1 Peter 5:2) are also used. Though each of these terms may describe a different facet of leadership, they all seem to be used interchangeably in the New Testament to designate the same office. This office is different from that of deacons (cf. comments on 1 Tim 3:8).

3:2. More is required of an overseer that mere willingness to serve. In verses 2-7 Paul listed 15 requirements for a church leader: (1) above reproach. He must be blameless in his behavior. This Greek word anepilēmpton, “above reproach,” is used in the New Testament only in this epistle (v. 2; 5:7; 6:14). It means to have nothing in one’s conduct on which someone could ground a charge or accusation. It differs slightly in meaning from its synonym anenklētos in 3:10 (see comments there). (2) Husband of but one wife, literally, a “one-woman man.” This ambiguous but important phrase is subject to several interpretations. The question is, how stringent a standard was Paul erecting for overseers? Virtually all commentators agree that this phrase prohibits both polygamy and promiscuity, which are unthinkable for spiritual leaders in the church. Many Bible students say the words a “one-woman man” are saying that the affections of an elder must be centered exclusively on his wife. Many others hold, however, that the phrase further prohibits any who have been divorced and remarried from becoming overseers. The reasoning behind this view is usually that divorce represents a failure in the home, so that even though a man may be forgiven for any sin involved, he remains permanently disqualified for leadership in the congregation (cf. vv. 4-5; 1 Cor. 9:24-27). The most strict interpretation and the one common among the earliest commentators (second and third centuries) includes each of the above but extends the prohibition to any second marriage, even by widowers. Their argument is that in the first century second marriages were generally viewed as evidence of self-indulgence. Though Paul honored marriage, he also valued the spiritual benefits of celibacy (1 Cor. 7:37-38) even for those who had lost a mate (1 Tim. 5:3-14). Thus he considered celibacy a worthy goal for those who possessed the self-control to remain unmarried. According to this strict view Paul considered a widower’s second marriage, though by no means improper, to be evidence of a lack of the kind of self-control required of an overseer, in much the same way that a similar lack disqualified a widow from eligibility for the list of widows (5:9). Church leaders must also be (3) temperate (nēphalion, “well-balanced”; used elsewhere only in 3:11; Titus 2:2), (4) self-controlled (sōphrona, also used in Titus 1:8; 2:5), (5) respectable, and (6) hospitable. Such characteristics are prerequisites for those who would lead others into these important Christian virtues. The phrase (7) able to teach speaks of a leader’s ability to handle the Scriptures. He must be able both to understand and to communicate the truth to others, as well as to refute those who mishandle it (cf. Titus 1:9). Not all must necessarily do this publicly, of course; some may conduct this aspect of their ministries more informally in private settings. Yet all leaders must possess an aptitude for handling the Word with skill.

3:3. Four negative phrases follow: (8) not given to much wine (cf. Titus 1:7), and (9) not violent. His self-control (1 Tim. 3:2) is to extend to his appetites and his anger. By contrast, a church leader must be (10) gentle, or forbearing, making room for others. (This word epieikē is also used in Phil. 4:5; Titus 3:2; James 3:17; 1 Peter 2:18). Unlike false teachers, an effective church leader is (11) not quarrelsome (cf. 1 Tim. 6:4) and (12) not a lover of money (cf. 6:5; Titus 1:11). He neither relishes fighting with others nor pursues his ministry for personal gain (cf. 1 Peter 5:2).

3:4. An overseer must (13) manage his own family well. Paul’s specific focus here was on the children. The most reliable (though not infallible) means of determining the quality of one’s potential leadership is by examining the behavior of his children. Do they respect their father enough to submit to his leadership? With proper respect (lit., “with all gravity”) may refer, however, not to the children’s submission, but to the manner in which the father exercises his authority, that is, without due fuss or clamor.

3:5. A rhetorical question forms a parenthetical support for the validity of the preceding qualification. Paul made an analogy between leadership or management of a home and that in a church (Eph. 2:19; 1 Tim. 3:15). Many of the same skills and qualifications are needed for both. Success in a family may well indicate success in a church; likewise, failure in a home raises a red flag about one’s ability to lead in a congregation.

3:6. An overseer must (14) not be a recent convert (neophyton, “neophyte”), lest his rapid advancement to leadership fill him with pride and conceit, and he experience the same kind of judgment that the devil incurred for his pride.

3:7. An overseer must also (15) have a good reputation with outsiders (cf. Col. 4:5; 1 Thes. 4:12). Paul’s thought here seems to be that church leaders, as representatives of the congregation, are constantly susceptible to the snares of the devil (cf. 2 Tim. 2:26). Satan likes nothing better than to disgrace God’s work and God’s people by trapping church leaders in sin before a watching world. It is important therefore that overseers achieve and maintain a good reputation before unbelievers.

3:8. Like overseers, deacons (cf. Phil. 1:1) must also be men of quality, even though their function in the congregation is significantly different. The word translated “deacon” (diakonos) means literally a “humble servant.” The role of the deacons is to carry out, under the elders’ oversight, some of the more menial tasks of the church so that the elders can give their attention to more important things. (See Acts 6:1-6 for the prototype of what later became the “office” of deacon in the church.) The qualifications for the office of deacon are almost as stringent as for elder because of their public profile in the church and because the servant nature of their work requires strong qualities of maturity and piety. Deacons must therefore be men worthy of respect—that is, serious men of dignity, not clowns. (The same Gr. word is used of women in 1 Tim. 3:11.) They must be sincere (mē dilogous, lit., “not double-tongued”) in the sense of being honest and non hypocritical. Like the overseers (v. 3), deacons must not be heavy wine drinkers or greedy chasers after dishonest gain.

3:9. Most important of all, deacons must be men of spiritual depth (cf. Acts 6:3). Specifically they should be men who understand and hold fast the deep truths of the faith. By the phrase with a clear conscience Paul (cf. “good conscience” in 1 Tim. 1:5) meant that there must be nothing in the conduct of these men that was glaringly inconsistent with their professed beliefs. In other words they must not profess one thing but practice another.

3:10. Moreover, like the overseers, who are to demonstrate their maturity before being placed in a position of responsibility (v. 6), deacons must also first be tested. Paul’s intent here was not to require some formal testing procedure, but rather that these men “prove” their quality over time in the ordinary activities of life and ministry. After they showed themselves “irreproachable,” then let them serve as deacons. The words if there is nothing against them translate two Greek words, anenklētoi ontes, “being free from accusation.” The word anenklētos occurs in the New Testament only in Paul’s writings (1 Cor. 1:8; Col. 1:22; 1 Tim. 3:10; Titus 1:6-7). It means one who is not accused, free from any charge at all. Christlike conduct is required of deacons. (Cf. comments on a synonym, anepilēmpton, in 1 Tim. 3:2.)

3:11. Similarly the gynaikas (“women” or wives) are to be worthy of respect, that is, dignified (the same word, semnas, is used of deacons in v. 8), not slanderers (diabolous, from diaballō “to slander”; from this verb comes the noun “devil,” the chief slanderer) of others, but temperate (nēphalious, “well-balanced;” cf. v. 2; Titus 2:2), and trustworthy (lit., “faithful”) in everything. Who are these gynaikas Paul addressed? They were almost certainly not the women of the congregation generally. They were most likely either the wives of the deacons or a group of female deacons (cf. Phoebe, Rom. 16:1). A case can be made for either of these two options, with a slim advantage falling to the first. But being dogmatic about either view is unwarranted by the exegetical data.

3:12. Like the elders, deacons must be “one-women men” (cf. v. 2) and capable managers of their own families. Paul’s reasoning behind this latter qualification is spelled out in verses 4-5.

3:13. Though the position of deacon seems by worldly standards to be menial and unattractive, to close followers of Jesus Christ it looks quite different (cf. John 13:11-17; Mark 10:42-45). Those who fulfill their servant roles faithfully gain two things: first, an excellent standing before fellow Christians who understand and appreciate the beauty of humble, selfless, Christlike service; and second, great assurance (parrēsian, “confidence, boldness”) in their faith in Christ Jesus. Humble service, which lacks all the rewards the world deems important, becomes a true test of one’s motives. Here one discovers for himself whether or not his efforts are truly prompted by a Christlike spirit of selfless service. When a deacon has indeed “served well” his ministry builds confidence in the sincerity of his own faith in Christ and of his non hypocritical approach to God (cf. Eph. 3:12; Heb. 10:19).

*   *   *

Titus 1:5-9

Qualifications of the Elders

1:5. As with Timothy in Ephesus (1 Tim. 1:3), Paul had left Titus behind to provide leadership to the fledgling church in Crete. Now the apostle reiterated his previous instructions, both for Titus’ sake and for the congregation’s. The organization of the Cretan church was unfinished due to the brevity of Paul’s visit. Thus Titus was to straighten out (lit., “set in order”) the situation by appointing elders in every town. Titus was now acting as an apostolic agent (cf. Acts 14:23) in Paul’s absence. His authority in the Cretan church was an extension of Paul’s own. Such authority ended with the close of the Apostolic Age.

1:6. As in 1 Timothy 3:2-7 Paul listed the qualifications for elders (cf. comments on 1 Tim. 3:1). There the list numbered 15; here 17. Yet both lists cover essentially the same qualities: (1) the elder must be blameless (anenklētos, “unreprovable”). In 1 Timothy 3:10 Paul used this same word of deacons, while in 1 Timothy 3:2 he used anepilēmpton to express the same thought of the elders. (2) Husband of but one wife probably means that the elder should have been married only once (see comments on 1 Tim. 3:2). (3) The elder must have his own household under control. This involves not only the matter of discipline (1 Tim. 3:4-5), but also positive spiritual influence as well. His children must be believers who are not open to the charge of being wild and disobedient. The apostle had explained why this requirement is important (1 Tim. 3:5).

1:7. Here Paul switched from the term “elder” (presbyteros) to overseer (episkopos, commonly trans. “bishop”). The two words are plainly interchange able in the apostle’s thinking, referring to the same church office. The term “overseer” is singular here, but this certainly does not mean that there must be only one episkopos per congregation. Rather the word is used here in a generic sense. Paul was simply affirming that these qualifications are required of all overseers. The need for blamelessness is repeated from verse 6. The reason this quality is so important is that an overseer serves as a steward of God. Damage to a church leader’s reputation is damage to God’s reputation. Then Paul resumed his list with five vices which must not characterize an overseer: (4) not overbearing, not arrogant and self-willed; (5) not quick-tempered (cf. James 1:19-20); (6) not given to much wine; (7) not violent (cf. 1 Tim. 3:3 for this and the previous vice); (8) not pursuing dishonest gain (cf. comments on 1 Tim. 6:5).

1:8. Whereas verse 7 lists negative characteristics to avoid, verse 8 lists positive qualities to be sought. The elder must be (9) hospitable (cf. 1 Tim. 3:2); (10) one who loves what is good (cf. Ps. 15); (11) self-controlled, or temperate and sensible (sōphrona; cf. Gal. 5:23; 1 Tim. 3:2; Titus 2:2, 4); (12) upright (dikaion, “just”); (13) holy (these last two are, with blamelessness, two of the characteristics Paul himself had modeled [cf. 1 Thes. 2:10], but neither is mentioned in 1 Tim. 3); and (14) disciplined (in contrast to the vices of Titus 1:7; cf. 1 Tim. 4:7-8).

1:9. Not only must an overseer meet moral and spiritual standards in his personal life, but he must also be a reliable man of the Word. (15) He must hold firmly to the trustworthy message as it has been taught. This last clause, “as it has been taught,” actually comes first in the Greek, for emphasis. According to Paul, an elder is a conservator of the truth, one who must understand it, hold it fast; (16) encourage others by teaching it; and (17) refute those who oppose it. To be qualified as an elder a man must be a capable handler of the truth (cf. comments on 1 Tim. 3:2).

----

cf. confer, compare

v. verse

vv. verses

lit. literal, literally

Gr. Greek

lit. literal, literally

cf. confer, compare

trans. translation, translator, translated