"Introduction to Church Leadership"

1 Timothy 3:1–13 (NASB95)

It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do.

An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,

not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money.

He must be one who manages his own household well, keeping his children under control with all dignity

(but if a man does not know how to manage his own household, how will he take care of the church of God?),

and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil.

And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.

Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,

but holding to the mystery of the faith with a clear conscience.

These men must also first be tested; then let them serve as deacons if they are beyond reproach.

Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.

Deacons must be husbands of only one wife, and good managers of their children and their own households.

For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.

How is church run?

· Who is in charge?

· How do we know?

· What are the differing views?

· How do we know which one is right?

1 Peter 5:1–4 (NASB95)

Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed,

shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness;

nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

And when the Chief Shepherd appears, you will receive the unfading crown of glory.

Proposition – Prior to diving into our text in 1 Timothy chapter 3 I would like us to do a fly by over the differing views of church leadership. I will show you through Scripture which one we believe and embrace as a church.

Interrogative question – What is your involvement in church leadership?

The question we are faced with is when did the church start?

Moody Handbook of Theology - CHURCH

As might be expected, Acts provides considerable material on the doctrine of the church because the book records the birth and growth of the church.

Formation of the church. The church is formed through the baptizing work of the Spirit, which introduces believers into the Body of Christ (1 Cor. 12:13). In Acts 1:5 the baptizing work is still future, indicating the church has not yet been born. In Acts 11:15–16 Peter rehearsed that the Spirit fell on the Gentiles just as He had upon them “at the beginning.” The beginning—Acts 2—marks the beginning of the church and the Holy Spirit’s activity of baptizing believers into the Body of Christ. This unique work of the Holy Spirit included not only Jews, but also Samaritans (Acts 8:14–17) and Gentiles (Acts 10:44–48; 19:6).

Organization of the church. The apostles were the foundation of the church (Acts 2:42), but elders were appointed to lead the local churches (Acts 14:23; 15:4). The term elder (Gr. presbuteros) suggests the maturity and dignity of the office. Elders were a plurality in a local church (Acts 14:23; 15:2, 4) and were responsible for spiritual leadership in the assembly (Acts 11:30; 14:23). Deacons (although not specifically named in Acts) are probably referred to in Acts 6.

Functions of the church. Acts provides valuable insight concerning the New Testament functioning of the church. (1) Instruction was important in the early church (Acts 2:42; 4:2; 11:26; 12:24; 13:46; 15:35; 17:11; 18:5; 19:8, 10, 20; 20:3, 7, 17–35) and involved teaching propositional truth, such as the apostles’ doctrine (Acts 2:42), the resurrection (4:2, 33; 24:15, 21; 26:8), and facts about Christ (5:20, 25, 28, 42; 7:52; 8:5; 9:20–22; 10:36; 11:20; 13:16–41; 28:23). It also included debate and arguing (9:29; 17:2–3, 17; 18:28; 19:8). (2) Fellowship included material things (4:32–35; 6:1–3; 16:15, 34), the Lord’s Supper (2:42; 20:7), prayer (2:42; 4:24–31; 12:5, 12; 13:3; 20:36; 21:5), suffering (4:1–21; 5:17–42; 7:1–60; 8:1; 9:1–2; 11:19; 12:1–19), and was in Christ (13:52; 16:5, 25, 34, 40; 19:17). (3) Worship was reflected in the reverence the believers had for the Lord (2:46–47; 4:23–31; 5:11; 9:31). (4) Service most notably involved evangelism (4:33; 5:14, 42; 8:4, 12, 13, 26–40; 9:42; 10:34–48; 11:24; 13:12, 48; 14:21; 16:5, 14, 31; 17:2–3, 17, 34; 22; 26; 28:23–31).

Views of how the church is governed

GOVERNMENT OF THE CHURCH

The church as the Body of Christ is a living organism, analogous to the human body with the head giving it direction, even as Christ is the Head of the church, giving it direction. Nonetheless, there is also organization that governs the functioning of the church. Historically, three different types of church government have emerged.

TYPES OF CHURCH GOVERNMENT

Episcopal. The name episcopal comes from the Greek word episkopos, meaning “overseer” (the word is also translated “bishop” in the KJV), and identifies churches governed by the authority of bishops. Different denominations are identified by episcopal government, the simplest form being the Methodist church. More complex structure is found in the Episcopal (Anglican) church. The most complex episcopal structure is found in the Roman Catholic church, with the ultimate authority vested in the bishop of Rome, the pope.27 The Lutheran church also follows the episcopal form.

In the episcopal form of church government the authority rests with the bishops who oversee not one church, but a group of churches. Inherent in the office of bishop is the power to ordain ministers or priests. Roman Catholics suggest this authority is derived through apostolic succession from the original apostles. They claim this authority on the basis of Matthew 16:18–19. Others, such as the Methodists, do not acknowledge authority through apostolic succession.

This form of government arose in the second century, but adherents would claim biblical support from the position of James in the church of Jerusalem, as well as the position and authority of Timothy and Titus.

Presbyterian. The name presbyterian comes from the Greek word presbuteros, meaning “elder,” and suggests the dignity, maturity, and age of the church leaders. Presbyterian (sometimes termed federal) designates a church government that is governed by elders as in the Presbyterian and Reformed churches. In contrast to the congregational form of government, the presbyterian form emphasizes representative rule by the elders who are appointed or elected by the people. The session, which is made up of elected ruling elders (the teaching elder presiding over it), governs the local church. Above the session is the presbytery, including all ordained ministers or teaching elders as well as one ruling elder from each local congregation in a district.28 “Above the presbytery is the synod, and over the synod is the general assembly, the highest court. Both of these bodies are also equally divided between ministers and laymen or ruling elders.”29 The pastor serves as one of the elders.

The biblical support for this is the frequent mention of elders in the New Testament: there were elders in Jerusalem (Acts 11:30; 15:2, 4) and in Ephesus (Acts 20:17); elders were appointed in every church (Acts 14:23; Titus. 1:5); elders were responsible to feed the flock (1 Pet. 5:1, 2); there were also elders who ruled (1 Tim. 5:17).

Congregational. In congregational church government the authority rests not with a representative individual but with the entire local congregation. Two things are stressed in a congregational governed church: autonomy and democracy.30 A congregational church is autonomous in that no authority outside of the local church has any power over the local church. In addition, congregational churches are democratic in their government; all the members of the local congregation make the decisions that guide and govern the church. This is particularly argued from the standpoint of the priesthood of all believers. Baptists, Evangelical Free, Congregational, some Lutherans, and some independent churches follow the congregational form of church government.

The biblical support for congregational church government is that the congregation was involved in electing the deacons (Acts 6:3–5) and elders (Acts 14:23)31; the entire church sent out Barnabas (Acts 11:22) and Titus (2 Cor. 8:19) and received Paul and Barnabas (Acts 14:27; 15:4); the entire church was involved in the decisions concerning circumcision (Acts 15:25); discipline was carried out by the entire church (1 Cor. 5:12; 2 Cor. 2:6–7; 2 Thess. 3:14); all believers are responsible for correct doctrine by testing the spirits (1 John 4:1), which they are able to do since they have the anointing (1 John 2:20).

EVALUATION OF CHURCH GOVERNMENT

In evaluating the three forms of church government, the episcopal form is based partly on the authority of the apostles, which really does not have a counterpart in the New Testament church beyond the apostolic era. Christ had given a unique authority to the Twelve (Luke 9:1) that cannot be claimed by any person or group, nor is there a biblical basis for any form of apostolic succession. The authority Jesus gave to Peter (Matt. 16:18–19) was given to all the apostles (Matt. 18:18; John 20:23) but to no successive group. The episcopal form of church government can be seen in the second century but not in the first.

The presbyterian form of church government has strong support for its view of the plurality of the elders; there are many New Testament examples. The New Testament, however, reveals no organization beyond the local church.

The congregational form of church government finds biblical support for all the people being involved in the decision-making of the church. It can safely be said that elements of both the presbyterian and congregational forms of church government find support in Scripture.

ELDERS

Designations. There are two basic terms that identify the office of elder.

(1) Presbyters. The first term is elder (Gk. presbuteros), which identifies someone who is older as a Christian. It may be used in a literal sense for an older man (1 Tim. 5:1) or an older woman (1 Tim. 5:2). It may also be used in a figurative sense for leaders, such as members of the Sanhedrin (Acts 4:5) or church leaders (Acts 14:23; 15:2, 4, 6).

Presbuteros also stresses the dignity and maturity of the office. Elders have authority to distribute money (Acts 11:30); they have authority to make decisions concerning what constitutes orthodox doctrine (Acts 15:2, 4, 6, 22; 16:2); they receive reports about missionary work (Acts 20:17; 21:18); they are to be respected (1 Tim. 5:17), yet they are not to be dictators (1 Pet. 5:1–3); they are to visit the sick and pray for them, offering counsel and encouragement24 (James 5:14).

(2) Overseers. The second term related to the office of elder is overseer (“bishop” in KJV; Gk. episkopos). This term means “to watch over” like a shepherd. It stresses the work or function of the elder. It is his duty to nurture and feed the flock of God entrusted to him (cf. Acts 20:28; 1 Tim. 3:2; Tit. 1:7). A comparison of Acts 20:17, 28 and Titus 1:5, 7 reveals that elder and overseer are used interchangeably, denoting the same office. The important distinction is that presbuteros stresses the dignity of the office while episkopos emphasizes the work.

Qualifications. The qualifications of elders are set forth in 1 Timothy 3:1–7 and Titus 1:5–9. Elders are to be typified by the following fifteen characteristics. Above reproach: he is one who “can’t be censored”; there is nothing in his life for which to accuse him. Husband of one wife: it does not mean “one at a time” (polygamy was unknown among Greeks and Romans); he has not been divorced and remarried.25 Temperate: he is sober in judgment. Prudent: he is discreet, sound-minded. Respectable: he is well balanced, not abrasive. Hospitable: he loves and hosts strangers. Able to teach: he discerns and communicates sound doctrine. Not addicted to wine: he does not linger at the table drinking wine. Not pugnacious: he is not a fighter. Gentle: he is reasonable. Uncontentious: he avoids fighting. No lover of money: he is not greedy or irresponsible concerning money. Managing his own household: he attends to his own family so that they are believers and are orderly. Not a new convert: he is not a neophyte. Good reputation with unbelievers: he is respected in the community at large.

Duties. The duties of the elder involve shepherding the flock (Acts 20:28), teaching (1 Tim. 3:2), ruling or general leadership (1 Tim. 5:17), and guarding against error (Tit. 1:9).

Number. A plurality of elders is mentioned frequently (Acts 14:23; Phil. 1:1; Tit. 1:5).

DEACONS

Designation. The word deacon (Gk. diakonos) is the common word that means “minister” or “servant” and is used many times in the New Testament in a nontechnical sense (Matt. 20:26; Mark 9:35).

Office. Whereas it is not clearly stated, it appears that the origin of the office began in Acts 6:1–6 where seven men were selected to care for the material needs of widows in the congregation. That allowed the apostles to devote their time to prayer and ministry of the Word. This indicates the function of deacons is to be subordinate and auxiliary to the elders; while the elders teach the congregation, the deacons care for the material needs of the congregation. The term “double-tongued” suggests the deacons have house to house contact (cf. 1 Tim. 3:8).

NBD - quote about Deacons - When the pressure of work increased, they appointed seven assistants (Acts 6:1–6), elected by the people and ordained by the apostles, to administer the church’s charity; these seven have been regarded as deacons from the time of Irenaeus onwards, but Philip, the only one whose later history is clearly known to us, became an evangelist (Acts 21:8) with an unrestricted mission to preach the gospel, and Stephen’s activities were not dissimilar.

Qualifications. The qualifications of deacons are given in 1 Timothy 3:8–13. Deacons are to be typified by the following eight characteristics. Men of dignity: they are serious, worthy of the respect of others. Not double tongued: they do not spread conflicting stories in the congregation. Not addicted to much wine: they show moderation in the use of food and drink. Not fond of sordid (or dishonest) gain: they are not greedy for money and do not use their position for financial gain. Holding to the mystery of the faith: they practice what they proclaim. Tested: they have been observed and found to be approved. One wife: they have not been divorced and remarried. Good managers of their households: they are qualified to manage church affairs because they can manage their own home affairs.

DEACONESSES

A debatable question is the office of deaconess. There are two passages under consideration for the office. Romans 16:1 refers to Phoebe as a “servant” (Gk. diakonon) of the church. Diakonon could be translated deaconess. The question is whether the term is used in a technical sense of a church office or in a nontechnical sense of the Christian ideal of servant hood. Although it is difficult to give a firm answer to the question, it appears Paul is using the term in a nontechnical sense, consistent with his informal greetings at the end of the letter (cf. 1 Cor. 16:15). Paul uses the term in a nontechnical way in other passages (Eph. 3:7; Col. 1:25; 1 Tim. 4:6).

A second passage is 1 Timothy 3:11, which mentions “women” (Gk. gunaikas). The question is whether women refers to the deacons’ wives or whether it refers to a separate office of deaconess. The context would suggest an unnatural break if this refers to deaconesses; deacons would then be referred to in verses 8–10 and 12–13, which appears somewhat awkward. Homer A. Kent, Jr., on the other hand, argues strongly for 3:11 referring to the office of deaconess.26 First Timothy 5:9–16 refers to the ministry of women in the church. It does not state, however, if this is the ministry of deaconesses.

Application -

· Pray for those in leadership

· Serve alongside those in leadership

· Pray about aspiring to leadership

· Encourage your leadership

· Support your leadership

· Obey your leadership