Authority In the Church

The question of authority versus power is a vital one, especially where it concerns the Bible. It's a question that encompasses order and structure in the Church and the roles in the family that God put in place. The keyword is “role” since this is the box within which authority and power exist, and it's the box that each of us operates out of in the family and church. Our role dictates the authority given to us by God, and on the other side of things, it also details the authority we are not given.

It is the abuse of power that leads to negative outcomes from leadership. When a person in a position of authority begins to take more power than their position warrants, it is a recipe for tyranny. In God's system of doing things, power is used by righteous authority in the way that has been granted by God, and they do not take more power to themselves than their role grants to them.

This is the way kings were supposed to operate in Israel, but they failed. Remember, the role is the box authority operates out of. Authority is not about domination; it's about using the role and power granted to you for the service of those you lead through your role. Authority has become a bit of a dirty word in the modern Church, but it's not a bad thing in and of itself since it is given by God as part of the necessary roles for the function of the family.

Matthew 28:18 (AFV) And Jesus came and spoke to them, saying, "All authority in heaven and on earth has been given to Me.

This is a critical aspect of godly leadership and authority that is often overlooked, but it is at the core of true biblical leadership since all the authority roles in the family gain their authority from God! God is the one who grants the authority to the roles He has set up, and abuse of that authority by taking more power than is due and using it to abuse and oppress those you lead will result in the revocation of that authority or judgment by God. We must keep this in mind as we exercise God-given authority in our families. Abuse occurs as soon as you step outside of the role you have been given and take power to yourself not granted to you by God.

Both husbands and wives have authority in the family, though in different roles, and both parties can abuse the power that comes along with that authority. The wife gets her authority from her husband, while the man gets his from God. Now, it isn't only the fathers who commit child abuse, and it is not just the men who get power-hungry. Power can be taken whether you have the authority or not, and possessing power alone does not grant you the authority to wield said power. In light of this, always remember that it is God who grants authority and lends legitimacy to institutions, systems, and roles, and authority is not something that we can bestow on ourselves.

Colossians 1:16 (AFV) Because by Him were all things created, the things in heaven and the things on earth, the visible and the invisible, whether they be thrones, or lordships, or principalities, or powers: all things were created by Him and for Him.

Colossians 1:17 (AFV) And He is before all, and by Him all things subsist.

As Christians and followers of Christ, we have been granted power and authority. Whenever a husband abuses his wife, or a pastor abuses a congregation, he must take more power to himself than the authority of his role grants him, because it is not within his authority to abuse his wife. Someone in authority must take more power than is granted, and in doing so, they step outside of their authority in order to exercise abuse.

An interesting item to take note of is that God will hold someone responsible for how they use their power and the authority given to them, even if they take more for themselves beyond what He gave to them. He will hold them responsible for the position that they bestowed upon themselves, even if He did not give it to them.

An excellent example of this is the Pharisees of Jesus’ day. Their original authority didn't extend to everything that they did, but they took that power and authority to themselves, and they were judged based on the level of authority that they assumed. The lesson to learn from this is that just because God doesn't immediately punish us for something doesn't mean it is okay or sanctioned by God. When He used other nations to punish Israel and they went above and beyond what God intended for them to do, He didn't stop them; He allowed them to continue, but later He severely punished them for the extra power they took to themselves.

Elders, Pastors, Overseers

Up to this point, I’ve mainly been talking about the authority given to the husband’s role in the family, because he does have authority. My plan was to discuss authority in the Church, but there’s been a change of plan. You see, authority doesn’t exist in the Church the way we might traditionally think of it, and often we superimpose our current way of doing things back onto what the Bible actually says. It’s natural to do this, but in most cases, it blurs the truth of what God is telling us through His word. First, it must be noted that the titles of overseer and elder are used interchangeably in the New Testament.

Acts 20:17 – "From Miletus he sent to Ephesus and called to him the elders (πρεσβυτέρους) of the church."

Acts 20:28 – "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers (ἐπισκόπους), to shepherd the church of God which He purchased with His own blood."

Elder (πρεσβύτερος) = A title emphasizing maturity and wisdom.

Overseer (ἐπίσκοπος) = An aspect of the role of elder emphasizing responsibility and function.

They aren’t separate offices, the way we might think of them; they are the same role, but the words describe different aspects of that role. Apostles and evangelists could also be elders, but the ones living in a congregation were also overseers. Pastoring (shepherding) is what they do, not a title of who they are, and it emphasizes care and guidance.

Now, before we go too much further, let’s take a look at what Jesus said about authority in the church.

Matthew 20:25-28 NASB95 But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and [their] great men exercise authority over them.

26 "It is not this way among you, but whoever wishes to become great among you shall be your servant,

27 and whoever wishes to be first among you shall be your slave;

28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Mark 10:42-45 NASB95 Calling them to Himself, Jesus said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them.

43 "But it is not this way among you, but whoever wishes to become great among you shall be your servant;

44 and whoever wishes to be first among you shall be slave of all.

45 "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Let’s break down the phrase, “It is not this way among you. οὐχ οὕτως ἔσται ἐν ὑμῖν”

οὐχ

1. absolutely and accented, οὐ, nay, no (Winer's Grammar, 476 (444)): in answers, ὁ δέ φησίν. οὐ, Matthew 13:29; ἀπεκρίθη. Οὐ, John 1:21; (John 21:5), cf. 7:12; repeated, οὐ οὐ, it strengthens the negation, nay, nay, by no means, Matthew 5:37; ἤτω ὑμῶν τό οὐ οὐ, let your denial be truthful, James 5:12; on 2 Corinthians 1:17-19, see ναί.

οὕτως

1. By virtue of its native demonstrative force, it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so

Essentially, it’s a bit more forceful than the translators translated it to be, and the full force of what Jesus said is thus, “It shall by no means be this way with you.”

That’s a pretty strong statement right there! Whatever Jesus said before this, He is commanding His disciples that they shall not do it that way. Now, let’s look at what would prompt such a strong statement.

ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν

ἄρχοντες

(present participle of the verb ἄρχω), [from Aeschylus down], a ruler, commander, chief, leader: used of Jesus, ἄρχων τῶν βασιλέων τῆς γῆς, Revelation 1:5; of the rulers of nations, Matthew 20:25; Acts 4:26; Acts 7:35; universally, of magistrates, Romans 13:3; Acts 23:5; especially judges, Luke 12:58; Acts 7:27, 35 (where note the antithesis: whom they refused as ἄρχοντα καὶ δικαστήν, him God sent as ἄρχοντα — leader, ruler — καὶ λυτρωτήν); Acts 16:19. οἱ ἄρχοντες τοῦ αἰῶνος τούτου those who in the present age (see αἰών, 3) by nobility of birth, learning and wisdom, power and authority, wield the greatest influence, whether among Jews or Gentiles, 1 Corinthians 2:6, 8; cf. Neander at the passage, p. 62ff. Of the members of the Jewish Sanhedrin: Luke 23:13, 35; Luke 24:20; John 3:1; John 7:26, 48; John 12:42; Acts 3:17; Acts 4:5, 8; Acts 13:27; Acts 14:5. of the officers presiding over synagogues: Matthew 9:18, 23; Luke 8:41 (ἄρχων τῆς συναγωγῆς, cf. Mark 5:22 ἀρχισυνάγωγος), and perhaps also Luke 18:18; ἄρχων τῶν Φαρισαίων, one who has great influence among the Pharisees, Luke 14:1. of the devil, the prince of evil spirits: (ὁ) ἄρχων τῶν δαιμονίων

This is the same word used to describe the leaders of the synagogue and the members of the Sanhedrin, and it means a ruler, commander, chief, or leader in the sense of control and authority. These are the ones who are doing what Jesus is about to tell His disciples that they must not do it this way. It’s a religious system, and apparently, His disciples thought He was going to set up a new religious system.

ἐθνῶν

race, nation: Matthew 21:43; Acts 10:35, etc.; ἔθνος ἐπὶ ἔθνος, Matthew 24:7; Mark 13:8: οἱ ἄρχοντες, οἱ βασιλεῖς τῶν ἐθνῶν, Matthew 20:25; Luke 22:25; used [in the singular] of the Jewish people, Luke 7:5; Luke 23:2; John 11:48, 50-53; John 18:35; Acts 10:22; Acts 24:2 (Acts 24:3), Acts 24:10; Acts 26:4; 28:19.

When Jesus said Ethnos, He meant nations, not necessarily the Gentiles specifically, because the Jews were doing what He was about to talk about as well.

κατακυριεύουσιν

To hold in subjection, to be master of, exercise lordship over: τίνος, Matthew 20:25; Mark 10:42; 1 Peter 5:3; (of the benign government of God, Jeremiah 3:14).

That’s quite a bit different than “lording it over” someone as we think about the term today. We tend to use it to mean the prideful use of authority when what it means is a good deal different—authority and mastering others.

κατεξουσιάζω

Not found in secular authors; to exercise authority, wield power (see κατά, III. 3): τίνος, over one, Matthew 20:25; Mark 10:42.

This word is essentially used to refer to the use of power or authority over others. When we put it all together, here is what Jesus said about leadership and authority in the Church.

But Jesus called them to Himself and said, "You know that the rulers or leaders of the nations hold them in subjection, and [their] great men exercise authority over them.

26 "It shall by no means be this way with you, but whoever wishes to become great among you shall be your servant,

27 and whoever wishes to be first among you shall be your slave

Wow! That’s a pretty stout statement!

Above, I clarified that this is a comment on leadership and authority in the congregation because the family structure is different than the congregation in some significant ways. I’ll cover this more in some later articles and return to add a link here when that time comes, but for now, the structure is different.

Way different.

Completely different.

Besides Matthew and Mark, there is one other place where the term “lord it over" is used by Jesus, and it’s in Luke.

Luke 22:25-26 NASB95 And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.'

26 "But [it is] not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.

I’m including it because the Greek wording is slightly different from that in the other accounts.

βασιλεῖς

leader of the people, prince, commander, lord of the land, king

κυριεύουσιν

future κυριεύσω; 1 aorist subjunctive 3 person singular κυριεύσῃ; (κύριος); to be lord of, to rule over, have dominion over: with the genitive of the object (cf. Buttmann, 169 (147)), Luke 22:25; Romans 14:9; 2 Corinthians 1:24; absolutely, οἱ κυριεύοντες, supreme rulers, kings, 1 Timothy 6:15; of things and forces equivalent to to exercise influence upon, to have power over: with the genitive of the object

ἐξουσιάζοντες

future passive ἐξουσιασθήσομαι; (ἐξουσία); equivalent to ἐξουσίαν ἔχω, to have power or authority, use power: [ἐν πλείοσι ἐξ. πολλῶν μοναρχίων, Aristotle, eth. Eud. 1, 5, p. 1216a, 2]; ἐν ἀτίμοις, Dionysius Halicarnassus, Antiquities 9, 44; τινός, to be master of anyone, exercise authority over one, Luke 22:25

εὐεργέται

a benefactor (from Pindar and Herodotus down); it was also a title of honor, conferred on such as had done their country service, and upon princes; equivalent to Sorer, Pater Patriae

It’s not a huge difference, but one of the really interesting things is the part at the end where it says they are called benefactors, or given an honorable title.

And He said to them, "The commanders of the peoples have dominion over them; and those who have authority over them are called 'Benefactors.'

Then in the next verse, it’s the same strong statement from Jesus about the way they are supposed to be doing things. “But it shall by no means be this way with you!”

This brings us to the next place this phrase is used, and that’s in Peter.

1 Peter 5:3 NASB95 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

κατακυριεύουσιν

To hold in subjection, to be master of, exercise lordship over: τίνος, Matthew 20:25; Mark 10:42; 1 Peter 5:3; (of the benign government of God, Jeremiah 3:14).

We’ll revisit this verse in more detail here in a bit, but Peter essentially reaffirms what Jesus had to say. At this point, the one thing we are clear on is that the exercise of authority, subjection, and control of a congregation is something that Jesus said shall by no means be done by you, meaning the disciples (and if not them, then certainly not us). Well, if Jesus said that, then what is all this stuff about elders, overseers, and submission in the rest of the New Testament?

We’re headed there next, but it is important to go into it with the foundation Jesus laid with His words to the disciples. Keep those words in mind throughout this whole article. The next important thing to take a look at is what Paul said about submission within the congregation.

Ephesians 5:21 NASB95 and be subject to one another in the fear of Christ.

There are those, mainly feminists, who will say, “See! Paul told everyone to submit to everyone else, which means husbands must submit to their wives!” I can’t tell you how many times I’ve heard this, and it’s wrong.

Dead wrong.

I’m serious.

To figure that out, you have only to go back a few verses to see who Paul is addressing, not to mention he specifically addresses the wives in the next passage, one of the few times he addresses women in all his letters.

Ephesians 5:15 NASB95 Therefore be careful how you walk, not as unwise men but as wise,

This is the section that leads up to what Paul says in verse 21, and it is absolutely referring to men. In fact, the grammatical structure of verse 21 alone makes it clear that it is addressed specifically to men.

Specifically!

Really!

Context matters.

So when Paul addressed this topic of mutual submission, it was specifically in reference to the men of the congregation, not everyone. This is a vital understanding because if it were to everyone, it could be said, "Well, see? Paul instructed men to submit even to the women of the congregation,” which means that, since they are under their husbands’ authority, this submission is in a tongue-in-cheek way and it doesn’t necessarily refer to the leaders of the congregation submitting to those “under them.”

Again, that is dead wrong. What Paul said here was specifically to the men of the congregation, even though most Bible translations conceal this fact! Read context matters for more context.

I know I’m beating this point to death, but I can’t even count the number of times this verse has been used inappropriately, either by a pastor or a feminist.

What Paul said is that the men of the congregation are supposed to submit to each other, and this submission is exactly the same word that he uses in a few verses later for wives toward their husbands and the congregation toward Christ.

ὑποτάσσομαι

To arrange under, to subordinate; to subject, put in subjection: τίνι τί or τινα, 1 Corinthians 15:27{c}; Hebrews 2:5; Philippians 3:21; passive, Romans 8:20 (see διά B. II. 1 b.): 1 Corinthians 15:27{b} and following; 1 Peter 3:22; τινα or τί ὑπό τούς πόδας τίνος, 1 Corinthians 15:27{a}; Ephesians 1:22; ὑποκάτω τῶν ποδῶν τίνος, Hebrews 2:8; middle to subject oneself, to obey; to submit to one's control; to yield to one's admonition or advice

The men of the congregation are supposed to submit to each other in exactly this same way, which does a number on any sort of hierarchical structure, no matter the form. It’s not one man or even a body of men beating each other into submission, no, it’s every man willing to yield to the other men, either in their admonition or their advice, and placing themselves under each other and yielding to their godly example or wisdom.

Every single man of the congregation!

No exceptions!

Paul addresses this in a few other places as well, but not with the same force that he uses here, and I can’t get into those other passages without embarking on an entirely new subject, so we’ll stick with this verse for now. Again, the others aren’t as clear, and they are talking about esteeming others as better than ourselves, but we get the idea of submitting to each other as men from this verse.

Now that the authority structure followed by most churches has been demolished with the words of Jesus directly and through Paul, let’s take a look at what the Bible has to say about elders, overseers, and pastoring.

Acts 14:23 NASB95 When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.

χειροτονήσαντες

Properly, to vote by stretching out the hand (cf. Xenophon, an. 3, 2, 33 ὅτῳ δοκεῖ ταῦτα, ἀνατεινάτω τήν χεῖρα. ἀνετειναν ἅπαντες).

b. to create or appoint by vote: τινα, one to have charge of some office or duty, passive, 2 Corinthians 8:19, and in the spurious subscriptions in

The word translated as "appoint" means to do so by vote, literally a show of hands. We aren’t told here exactly what that would look like, but we can put some other places together and get a pretty good idea of what happened.

Acts 6:1-6 NASB95 Now at this time while the disciples were increasing [in number,] a complaint arose on the part of the Hellenistic [Jews] against the [native] Hebrews, because their widows were being overlooked in the daily service [of food.]

2 So the twelve summoned the congregation of the disciples and said, "It is not desirable for us to neglect the word of God in order to serve tables.

3 "Therefore, brethren (Or properly, brothers), select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.

4 "But we will devote ourselves to prayer and to the ministry of the word."

5 The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch.

6 And these they brought before the apostles; and after praying, they laid their hands on them.

Here we see that the whole congregation (The men. The address is specifically to the brothers.) selects the men who were to have hands laid on them by the apostles, and there are a few interesting things to note. First, food is not mentioned at all in this section; second, these men were recorded as preaching the word in later places.

There is some thought that serving tables is an idiom for preaching the word house-to-house, which, as we later see, the Gentiles were indeed neglected in the teaching of the word until Jesus called Paul. Just something of interest, but the main thing to note is that the whole congregation of men selected these men, and then the apostles laid hands on them. Is this the same way that elders were selected?

We aren’t told, but Titus is instructed to appoint elders the way he was shown, so whatever way that was, voting by a show of hands was the practice of the day.

Titus 1:5 NASB95 For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you,

Who did the voting? Can two men vote? I suppose, but you generally need at least three men to have a real vote, so it’s likely that men other than Barnabas and Paul were the ones doing the voting.

Deuteronomy 16:18 NASB95 "You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment.

We aren’t told specifically, but that’s my opinion based on the text. It’s clear that even in the Old Testament, the men of a city chose and appointed the judges, elders, and officers for that city (Unless God specifically chose someone, of course). One man running a congregation, or one man appointing elders, is clearly unbiblical.

Which… only makes sense in light of the mutual submission we discovered earlier.

You can't mutually submit if one man is able to set others up over everyone else; in fact, setting others up over everyone else is the opposite of what Jesus said for us to do in His instructions to the disciples.

With that in mind, who was eligible to be an elder?

πρεσβύτερος

elder; used:

1. of age;

a. where two persons are spoken of, the elder: ὁ υἱός ὁ πρεσβύτερος (Aelian v. h. 9, 42), Luke 15:25.

b. universally, advanced in life, an elder, a senior

Well, the word elder literally refers to older men. How old do you have to be to be an older man?

Old enough so you are no longer a young man, which we will define from the Bible in a moment. In Jewish culture (not necessarily the Bible), boys were considered to become men at age 13 when they hit puberty; thus, that could well be the reckoning for what age we consider the lowest parameter for being a young man. You’re no longer a boy, but you aren’t mature yet either.

Numbers 8:24 NASB95 "This is what [applies] to the Levites: from twenty-five years old and upward they shall enter to perform service in the work of the tent of meeting.

Science tells us that the brain of men doesn’t fully develop until age 25, so this backs up what this says here. Age 25 is when the male Levites were to begin their service in the temple, but they were not counted as part of the main body of temple servants until age 30. Does that imply there was a training period?

Perhaps, but as we see with Samuel (he began when he was weaned), training began quite early, so there's no reason to assume that they waited until they were 25 to begin their training. Perhaps there were restrictions on the type of service they could perform until they turned 30, or perhaps it means nothing at all other than how they are to be counted. These instructions come before the command for Levites to begin their temple service at the age of 25. Now, the age of thirty is interesting for some other reasons.

Numbers 4:3 NASB95 from thirty years and upward, even to fifty years old, all who enter the service to do the work in the tent of meeting.

Which is quite interesting because several prominent figures in the Bible began their ministries at age thirty.

Genesis 41:46 NASB95 Now Joseph was thirty years old when he stood before Pharaoh, king of Egypt. And Joseph went out from the presence of Pharaoh and went through all the land of Egypt.

2 Samuel 5:4 NASB95 David was thirty years old when he became king, [and] he reigned forty years.

Most interestingly, Jesus Himself began His ministry at the age of 30.

Luke 3:23 NASB95 When He began His ministry, Jesus Himself was about thirty years of age, being, as was supposed, the son of Joseph, the son of Eli,

Earlier, I mentioned that in Jewish culture, boys are considered to become men when they hit puberty at age 13, but the Bible has a slightly different take on things. I'd also like to point out that the age when someone is considered to be a young man would require the boy to no longer be under the authority of his father, which occurs sometime around the age of 20.

I suppose you could be considered a young man under the age of twenty, but the age in the Bible where a distinction is made is the age of twenty.

Numbers 1:3 NASB95 from twenty years old and upward, whoever [is able to] go out to war in Israel, you and Aaron shall number them by their armies.

Age 20 was the age at which the men of Israel were eligible for military service, which is why it is thought to be the age of manhood. More than this, it was the age at which God held the men of Israel accountable for their grumbling against Him.

Num 14:29 NASB95 your corpses will fall in this wilderness, even all your numbered men, according to your complete number from twenty years old and upward, who have grumbled against Me.

Num 32:11 NASB95 'None of the men who came up from Egypt, from twenty years old and upward, shall see the land which I swore to Abraham, to Isaac and to Jacob; for they did not follow Me fully, (It says nothing about the women because the responsibility for following God fell on the shoulders of the men).

Following this logic, it is likely that young manhood was considered to be between the ages of 20 and 25 to coincide with service in the temple beginning at the age of 25. So, if we follow the example Jesus Himself set, it’s likely that Elders, or what was considered to be an older man, was anyone over the age of 30, but a mature man eligible for service was anyone over the age of 25.

By the age of 50, Levites were considered to be past the age of active duty in the temple, and while they could still serve in the tent, they were mostly retired. Based on this, an elder should be older than age 25, and most of the (heavy) work should fall on the elders younger than the age of 50. However, much of an elder's role is in wisdom, not physical labor, as when sacrifices were necessary. Since much of their role is in wisdom, I don’t see a reason that the retirement age would apply to them. The elders aren’t a substitute for priests and Levites, after all.

Speaking from my own experience, I can attest that God has revealed far more to me in the time since I turned 25 than He did in the time before that. Perhaps it is a coincidence, but perhaps not.

Moving on.

Now, since we’ve seen a bit about how they were likely selected, who was likely selected, and what Jesus’s thoughts on the matter were, which we’ll revisit in a bit, what role do the elders fill?

Because clearly there is a role that they are supposed to fill, and it does have to do with leadership. A congregation does have leadership, but it’s beginning to look like the way we have always interpreted that leadership is wrong.

Stewards

Titus 1:7 NASB95 For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain,

οἰκονόμον

The manager of a household or of household affairs; especially a steward, manager, superintendent

The word for steward essentially means a manager, but a steward is a good translation as well. A steward is slightly different from a manager, but the difference isn’t enough to say one translation is better than the other. Elders are God’s stewards, but that might not mean what you think it means. First, elders were supposed to oversee the distribution of funds to those who needed them (Widows, the disabled, etc.) That is one meaning of the word steward. The elders of the congregation were supposed to oversee this, but there are some other aspects to being a steward as well.

1 Timothy 3:4-5 NASB95 [He must be] one who manages his own household well, keeping his children under control with all dignity

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

προστῆναι

In the transitive tenses to set or place before; to set over.

2. in the perfect pluperfect and 2 aorist active and in the present and imperfect middle

a. to be over, to superintend, preside over (A. V. rule) (so from Herodotus down): 1 Timothy 5:17; with a genitive of the person or thing over which one presides, 1 Thessalonians 5:12; 1 Timothy 3:4f, 12.

b. to be a protector or guardian; to give aid

ἐπιμελέομαι

-οῦμαι, and ἐπιμέλομαι: future ἐπιμελήσομαι; 1 aorist ἐπεμελήθην; with the genitive of the object, to take care of a person or thing

The contrast between a man ruling his house and taking care of the congregation is striking. This shows that while an elder must be able to rule his house, the same does not apply to the congregation. Almost like Paul is saying, “If a man can’t rule his house where he has the authority to do so, how can he be expected to take care of a congregation where he doesn’t?” Just my two cents.

So, an elder was supposed to be able to care for his family first, and then if he was able to rule them well, he was to be considered eligible for being appointed as an elder. Now, there is something to note about being a steward. Every man was to be a steward of the mysteries of God, and especially in teaching them to their children.

1 Corinthians 4:1-2 NASB95 Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.

2 In this case, moreover, it is required of stewards that one be found trustworthy.

1 Peter 4:10 NASB95 As each one has received a [special] gift, employ it in serving one another as good stewards of the manifold grace of God.

Clearly, every man is a steward of the mysteries of God and of the grace of God. This isn’t something that is limited just to the elders, but they have this instruction especially for a very good reason as we’ll see in a bit.

Deuteronomy 6:6-9 NASB95 "These words, which I am commanding you today, shall be on your heart.

7 "You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.

8 "You shall bind them as a sign on your hand, and they shall be as frontals on your forehead.

9 "You shall write them on the doorposts of your house and on your gates.

The mysteries of God and His grace come back to this simple instruction given to fathers in Deuteronomy. They are supposed to pass the law and ways of God on to their sons, and in this way, they are managers of the laws and mysteries of God. Being a good steward means every man needs to manage the things of God well. Every married man has a household to manage.

Watchmen

Elders are watchmen of the congregation, not that other people can’t be watchmen as well, but this explicitly one of their roles. A watchman hears a word from God and relays it to the rest of the people to warn them of danger.

Ezekiel 3:17 NASB95 "Son of man, I have appointed you a watchman to the house of Israel; whenever you hear a word from My mouth, warn them from Me.

A watchman doesn’t take action on behalf of the people; he warns them of danger, and then they have to take the action themselves.

Ezekiel 3:19-21 NASB95 "Yet if you have warned the wicked and he does not turn from his wickedness or from his wicked way, he shall die in his iniquity; but you have delivered yourself.

20 "Again, when a righteous man turns away from his righteousness and commits iniquity, and I place an obstacle before him, he will die; since you have not warned him, he shall die in his sin, and his righteous deeds which he has done shall not be remembered; but his blood I will require at your hand.

21 "However, if you have warned the righteous man that the righteous should not sin and he does not sin, he shall surely live because he took warning; and you have delivered yourself."

In the context of watchmen here in Ezekiel, God lays out the requirements of being a watchman, and nowhere does it say that he is responsible for punishing the righteous man, simply that he is responsible for warning them. Paul gives similar instructions to the elders in Miletus before he departs from them for the final time.

Acts 20:17, 28-30 NASB95 From Miletus he sent to Ephesus and called to him the elders of the church. ...

28 "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.

29 "I know that after my departure savage wolves will come in among you, not sparing the flock;

30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.

Paul warns them of savage wolves that will come in among the flock, teaching perverse things and trying to draw others away after them. He also says to be on guard for themselves, which indicates they, too, can be drawn away. What does he tell them to do in response to these wolves coming in among the congregation?

Acts 20:31 NASB95 "Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.

Be alert! Nothing other than that, it would seem, but upon a closer reading, we find he did actually give them some instructions about what action to take.

προσέχετε

To bring to, bring near; thus very frequent in Greek writings from Herodotus down with ναῦν (quite as often omitting the ναῦν) and a dative of place, or followed by πρός with an accusative of place, to bring a ship to land, and simply to touch at, put in.

a. τόν νοῦν, to turn the mind to, attend to, be attentive: τίνι, to a person or thing

This is a command to be alert, or to beware of something, and from the context of the passage, we see that the thing they are supposed to be on alert for is the wolves. Jesus gave a similar command when He told them to beware of wolves in sheep's clothing. It’s the same word. Later, Paul uses a slightly different word that means to be alert, echoing what he said just a few sentences earlier.

γρηγορεῖτε

Metaphorically, to watch, i. e. give strict attention to, be cautious, active

What does Paul say the reason for this alertness is? Well, he says to do it out of remembrance for what he did for them, and theoretically, what they are now supposed to do for the congregations which they shepherd.

νουθετῶν

to admonish, warn, exhort

Hebrews 13:17 NASB95 Obey your leaders and submit [to them,] for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.

ἀγρυπνοῦσιν

To be sleepless, keep awake, watch (equivalent to γρηγορέω [see below]); [from Theognis down]; tropically, to be circumspect, attentive, ready: Mark 13:33; Luke 21:36; εἴς τι, to be intent upon a thing, Ephesians 6:18; ὑπέρ τινος, to exercise constant vigilance over something (an image drawn from shepherds), Hebrews 13:17. [Synonyms: ἀγρυπνεῖν, γρηγορεῖν, νήφειν: "ἀγρυπνεῖν may be taken to express simply... absence of sleep, and, pointedly, the absence of it when due to nature, and thence a wakeful frame of mind as opposed to listlessness; while γρηγορεῖν (the offspring of ἐγρήγορα) represents a waking state as the effect of some arousing effort... i. e. a more stirring image than the former. The group of synonyms is completed by νήφειν, which signifies a state untouched by any slumberous or beclouding influences, and thence, one that is guarded against advances of drowsiness or bewilderment. Thus, it becomes a term for wariness (cf. νᾶφε καὶ μέμνασ’ ἀπιστειν) against spiritual dangers and beguilements

1 Peter 5:2 NASB95 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;

ἐπισκοποῦντες

To look upon, inspect, oversee, look after, care for: spoken of the care of the church which rested upon the presbyters, 1 Peter 5:2 [T WH omit] (with τὴν ἐκκλησίαν added, Ignatius ad Rom. 9, 1); followed by μή [which see II. 1 a.] equivalent to Latin caveo, to look carefully, beware

Both of these sections equate the elders to watchmen, which, as we’ve seen, is a verbal role where they warn the congregation of danger. That’s what admonish means!

The meat of this role doesn’t happen the minute the danger appears, however, because the surest and really the only protection against wolves and the false doctrine they’ve been spreading is to be teaching the truth long before they ever show up. You don’t cure false doctrine by having one man or a small group of men kick it out of the congregation. Teaching the truth is the only real way to protect the flock from this kind of danger. That’s how elders inoculate the members of their congregation against the wolves, and then, when they appear, they have a solid base from which to issue a warning.

Wolves and false doctrine are only one of the things they have the responsibility to warn the members of their congregation about, however. We saw in Ezekiel how he was supposed to warn a righteous man if he strayed from the truth, and sure enough, we find that elders carry this same responsibility.

Titus 1:9-13 NASB95 holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.

10 For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision,

11 who must be silenced because they are upsetting whole families, teaching things they should not [teach] for the sake of sordid gain.

12 One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons."

13 This testimony is true. For this reason reprove them severely so that they may be sound in the faith,

The elders, specifically Titus in this passage, were instructed to reprove severely those who were teaching false doctrine or being rebellious. All long-standing sin is essentially rebellion, so it would make sense that sin was part of this. They warn the righteous men who have strayed from the path.

2 Timothy 4:2-4 NASB95 preach the word; be ready in season [and] out of season; reprove, rebuke, exhort, with great patience and instruction.

3 For the time will come when they will not endure sound doctrine; but [wanting] to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires,

4 and will turn away their ears from the truth and will turn aside to myths.

ἔλεγξον

To convict, refute, confute, generally with a suggestion of the shame of the person convicted

ἐπιτίμησον

To tax with fault, rate, chide, rebuke, reprove, censure severely

παρακάλεσον

As in Greek authors, to admonish, exhort: absolutely, Luke 3:18; (Acts 20:1 (R G omit)); Romans 12:8; 2 Timothy 4:2; Hebrews 10:25; 1 Peter 5:12; followed by direct discourse

Again, being ready to reprove, rebuke, and exhort with patience and instruction presumably for the purpose of achieving change in the lives of those they are rebuking. You’ll notice that it doesn’t say in any of these places that the proper response is for the elders to kick them out of the congregation.

Nowhere.

Not once.

We’ll see why that is as we go along. Again, I’ll just point out that watching and warning weren’t restricted to the elders alone. It was a task every man of the congregation could engage in (and was supposed to), but the elders were the primary ones who were supposed to be on the lookout for these dangers.

James 5:19-20 NASB95 My brethren, if any among you strays from the truth and one turns him back,

20 let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.

1 Thessalonians 5:14 NASB95 We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone.

By the same token, if an elder sinned, he was supposed to be rebuked publicly in front of everyone. Also, the other elders weren't supposed to receive an accusation unless there were at least two witnesses, which seems like they were getting special treatment, but no, this was simply ensuring they got the same treatment as everyone else. According to the law, you must have at least two witnesses to receive an accusation against someone.

Deuteronomy 19:15 NASB95 — “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.

The likelihood that people would be more likely to believe an accusation against someone on the word of a single witness is far more likely if they have a more public position, but Paul was essentially saying that the same rules still apply to elders as to everyone else.

1 Timothy 5:19-20 NASB95 — Do not receive an accusation against an elder except on the basis of two or three witnesses. Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning.

Who was to do this rebuke? Good question. These instructions were given to Timothy, and the context is clearly in relation to the elders, but how would this apply in the congregation today? Since Timothy was one of the elders, it would seem logical that this rebuke would be handled by the other elders, publicly, in front of everyone, so as to set an example for the others, and as we'll see, this is really what is behind the elder's role in the first place.

Teachers and Order in Services

One of the primary roles of the elders, in fact, their most important role, is as teachers in the congregation. There are two primary ways that they would perform this teaching, with the least important being through doctrinal instruction. I say least important, but that doesn't mean it's not important, just that the other method has far more emphasis placed on it in the Bible. The other method is through their example, and their entire role hinges upon this, from their leadership to their being put into this role in the first place. They must be able to set an excellent example of what a godly man is supposed to be, so others are able to imitate that example.

Where does the influence of an elder come from? Is it because of the authority of his position and the power he holds?

No, rather, it is from the example he sets. The elders are essentially being held up as the example to follow, and that is where their influence stems from. They are respected for their example and the wisdom which they openly show, so when they speak, others will listen. The man with the good example will be followed over the man with the title every time.

1 Peter 5:3 NASB95 — nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

τύποι

A figure formed by a blow or impression; hence, universally, a figure, image: of the images of the gods, Acts 7:43 (Amos 5:26; Josephus, Antiquities 1, 19, 11; 15, 9, 5). (Cf. κύριοι τύπος θεοῦ, the Epistle of Barnabas 19, 7 [ET]; 'Teaching' 4, 11 [ET].)

3. form: διδαχῆς, i. e. the teaching which embodies the sum and substance of religion and represents it to the mind, Romans 6:17; equivalent to manner of writing, the contents and form of a letter, Acts 23:25 (3Macc. 3:30).

4. an example;

α. in the technical sense, viz. the pattern in conformity to which a thing must be made:

They were supposed to demonstrate the image of Jesus, the very way in which He Himself walked. Even the requirements of what was necessary to become an elder were for the purpose of setting a good example for the rest of the congregation. We’ll look at those requirements a little more in depth in a bit, but the point is that the example they set is the finest form of teaching, and it goes directly back to the purpose elders even exist in the first place.

Ephesians 4:11-12 NASB95 And He gave some [as] apostles, and some [as] prophets, and some [as] evangelists, and some [as] pastors and teachers,

12 for the equipping of the saints for the work of service, to the building up of the body of Christ;

ποιμένας

A herdsman, especially a shepherd;

a. properly: Matthew 9:36; Matthew 25:32; Matthew 26:31; Mark 6:34; Mark 14:27; Luke 2:8, 15, 18, 20; John 10:2, 12; in the parable, he to whose care and control others have committed themselves, and whose precepts they follow, John 10:11, 14.

b. metaphorically, the presiding officer, manager, director, of any assembly

The word translated pastor here would be better translated as a herdsman or shepherd, but it more describes the role than it is a title. This is the only place it is used in a way even remotely similar to a title for humans, and every other place it is used as a title, it is used to describe Jesus. Anyway, it is the description of what it means to be an overseer/Elder in the congregation, and being a teacher is part of that role as well, though every elder must be a teacher, not every teacher must be an elder, which is, I believe, the reason they are included as two separate items.

1 Timothy 3:2 NASB95 An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach,

2 Timothy 2:24 NASB95 The Lord's bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,

Δοῦλον is the masculine form of the Greek word that means “slave,” so it’s translation is literally bondsman or male slave.

διδακτικός

Apt and skillful in teaching

The word used for being able to teach is the same in both places, and it has a meaning that’s a little stronger than just simply having the capability for teaching; it means that the person is skilled in teaching, not just some beginner who can hardly get up and get their point across. Everyone has to start somewhere, of course, but becoming an elder isn’t the place to figure out how to teach, at least according to what God has to say here. Why would a skill in teaching be important at all, though?

Well, remember we were discussing one of the reasons elders exist in the first place, and it’s for a very vital reason.

for the equipping of the saints for the work of service, to the building up of the body of Christ

That’s why they exist! They exist for the equipping of the saints, and for that, teaching is a vital part of that. You can’t pass on the things of God without being able to teach; thus, the requirement for every elder to be able to teach and be skilled in it.

Hebrews 5:12 NASB95 - 12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food.

And this role is only until when?

Ephesians 4:13 NASB95 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.

Until we all attain unity in the faith, the knowledge of the Son of God, becoming mature men, and to the measure of the ἡλικίας (adult age, maturity: ἔχειν ἡλικίαν [A. V. to be of age], John 9:21, 23. c. suitable age) which belongs to the πληρώματος (Full expression, completeness, fullness) of Christ.

That’s something none of us has yet achieved, and it’s not something we will ever arrive at before the return of Jesus, hence why it is an ongoing process for us and the entire Church of God. It’s the journey, not the destination, as the saying goes. It’s an ongoing work!

Now, teaching is not the only way the elders equip the saints for the work of the gospel (Speaking directly to men, unless perhaps even the women are to become mature men. I joke, of course, since that would be ridiculous. Context Matters) as we’ve seen already, but it is a very important aspect of this equipment. Some of the other aspects that fall under this role of teaching include counseling, exhortation, an excellent example, exhortation, and correction.

As we’ve seen, most of these are not unique to elders, however, and as we’ll see in a moment, they are things that every man can do, though not every man is gifted the same in these matters. However, this completely flies in the face of the thought that, well, the elders should take care of that, or only an elder can do that.

That’s directly contrary to scripture!

I’m serious!

Their job is to equip every man to be able to do these things!

They are the trainers and the instructors, not so that they can always be the only ones handling these things, but so that every man will reach the point where he is capable of handling these things!

Romans 15:14 NASB95 And concerning you, my brethren (brothers), I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.

νουθετεῖν

To admonish, warn, exhort

Admonishment or exhortation is a vital form of counsel, and in fact, in the realm of biblical counseling, the Greek word has given rise to a form of counseling called Nouthetic counseling, which is essentially confrontational counseling where you confront your brother with his sin. That’s what admonishment is, but wait, I thought that’s only the elder’s responsibility! Well, who did Paul address this to? His brothers! Every man in the congregation, in other words! See the post "Context Matters."

Colosians 3:16 NASB95 Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing[G3560] one another with psalms [and] hymns [and] spiritual songs, singing with thankfulness in your hearts to God.

1 Thessalonians 5:14 NASB95 We urge you, brethren, admonish[G3560] the unruly, encourage the fainthearted, help the weak, be patient with everyone.

2 Thessalonians 3:15 NASB95 [Yet] do not regard him as an enemy, but admonish[G3560] him as a brother.

Three more times this type of counseling is commanded to the brothers at large, not just the elders! It makes it pretty clear what God was getting at.

Hebrews 3:13 NASB95 But παρακαλεῖτε (encourage, comfort, exhort) one another day after day, as long as it is [still] called "Today," so that none of you will be hardened by the deceitfulness of sin.

Notice back in Colossians 3:16 that the men at large are to not only be capable of exhorting one another but also teaching one another!

Every man!

Is this the model of counseling practiced in the Church at large?

Are all the men of the congregation being equipped to be able to counsel, teach, comfort, and admonish each other, or is it only the elders?

No wonder the elders are so overworked!

They are trying to carry a burden alone that is not theirs alone to bear!

“What about counseling for marriage or baptism?” you might ask. Excellent question! Well, here's the thing about counseling: any and every man in the church should be capable of it, so seek out someone for counseling you trust to be able to deliver wise counsel, and preferably, more than one. Now, it's the father of the bride's prerogative to counsel the young couple and make sure that the young man is a good one, then beyond that, if they'd like to seek more counsel, they should go for it! The first counsel is always from the girl's father, if we are talking about a biblical marriage process.

Baptism counseling is another matter entirely, and something we don't really see much of anything about in the Bible. In fact, quite the opposite is seen if we really look at it. First, every example of baptism happened within hours, not over a period of days, weeks, or months. Second, the people were baptised as soon as they understood what it was and what the need for it was. Think about the three thousand who were baptised on Pentecost? How many of them got counseling?

There is the Ethiopian eunuch, but how much counseling did he receive?

Acts 8:30-38 NASB95 — 30 Philip ran up and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?”

31 And he said, “Well, how could I, unless someone guides me?” And he invited Philip to come up and sit with him.

32 Now the passage of Scripture which he was reading was this: “HE WAS LED AS A SHEEP TO SLAUGHTER; AND AS A LAMB BEFORE ITS SHEARER IS SILENT, SO HE DOES NOT OPEN HIS MOUTH.

33 “IN HUMILIATION HIS JUDGMENT WAS TAKEN AWAY; WHO WILL RELATE HIS GENERATION? FOR HIS LIFE IS REMOVED FROM THE EARTH.”

34 The eunuch answered Philip and said, “Please tell me, of whom does the prophet say this? Of himself or of someone else?”

35 Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him.

36 As they went along the road they came to some water; and the eunuch said, “Look! Water! What prevents me from being baptized?”

37 [And Philip said, “If you believe with all your heart, you may.” And he answered and said, “I believe that Jesus Christ is the Son of God.”]

38 And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him.

Philip “counseled” and baptised him within the space of a few verses, and well within the same day. The only requirement was that the eunuch believe Jesus is the Son of God, and likely, though it's not mentioned explicitly here, that he repented of his sins. That's it!

The Philippian jailer and his family were baptized the same night (Acts 16:33).

Paul was baptized as soon as Ananias spoke to him (Acts 9:18).

And the three thousand were baptized in one day (Acts 2:41).

What we see is a clear pattern of swift baptism upon the understanding and acceptance of the one who is getting baptised. Really, there's no reason to delay it, no reason at all.

The way many churches handle baptism, making it draw on for months or even years before someone is considered to be worthy or ready for baptism, is an ignorance of baptism in the first place. Baptism is the washing away of sins and the receipt of the Holy Spirit through the laying on of hands, and it accomplishes everything that the various churches try to do through waiting periods and extensive counseling. Namely, the sins are washed away, and the person is changed through the receipt of the Holy Spirit, by which they are also now able to fully grasp walking with God. Problem solved.

Counseling is perfectly acceptable for every man of the congregation to engage in, and it is something that the elders are supposed to be equipping the other men of the congregation to engage in. We don't see any indication of a strict hierarchical structure where only certain men are found worthy enough to engage in counseling, and it's rather a command for all men to practice it.

James 5:14 – "Is anyone among you sick? Then he must call for the elders (πρεσβυτέρους) of the church, and they are to pray over him, anointing him with oil in the name of the Lord."

The elders were supposed to be the ones who practiced the anointing, but there’s not really another place that discusses this. Since it doesn’t say that no one else is allowed to do the anointing and every man has the spirit of God, I don’t know that we can say other men can’t do the anointing when an elder isn’t available. That’s my opinion, however.

Now, the elders are supposed to be shepherding, which essentially encompasses everything we’ve already talked about. Tending the flock, keeping an eye out, and making sure they are fed from God’s word. They shepherd, but they serve under the true Shepherd, Jesus, and they are not called the head of the church the way He is. Their shepherding is a role rather than a title.

Up to this point, we have seen a clear pattern where everything the elders are able to do, the rest of the men of the congregation are supposed to be doing as well. Well, almost everything. It's the elders who oversee the distribution of funds that have been given as offerings to those who need it. This isn't something that is delegated to a corporate structure, a board, or done by headquarters; rather, it is performed in each congregation by the elders of that congregation.

Order in the congregation is another item that is handled, as near as I can tell, by the full body of men within the congregation rather than the elders.

Matthew 18:15-20 NASB95 — 15 “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother.

16 “But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED.

17 “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.

18 “Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.

19 “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven.

20 “For where two or three have gathered together in My name, I am there in their midst.”

The word in Greek that is translated as “church” is ekklesia, and it essentially means the entire body of believers, specifically the men of the congregation.

ἐκκλησίᾳ

Any gathering or throng of men assembled by chance or tumultuously: Acts 19:32, 41.

4. in the Christian sense,

a. an assembly of Christians gathered for worship: ἐν ἐκκλησία, in the religious meeting, 1 Corinthians 14:19, 35; ἐν ταῖς ἐκκλησίαις, 1 Corinthians 14:34; συνέρχεσθαι ἐν ἐκκλησία, 1 Corinthians 11:18; cf. Winers Grammar, § 50, 4a.

b. a company of Christians, or of those who, hoping for eternal Salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs according to regulations prescribed for the body for order's sake; aa. those who anywhere, in city or village, constitute such a company and are united into one body

So, who was to handle the judging? The ekklesia! The men of the congregation handled the judgment of these cases.

1 Corinthians 5:1-5 NASB95 — 1 It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife.

2 You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst.

3 For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present.

4 In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus,

5 to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.

This seems awfully confusing at first (deliver to Satan??), but if we read the last verses of this chapter and a bit of the next chapter, it's not so confusing.

1 Corinthians 5:12-13 NASB95 — 12 For what have I to do with judging outsiders? Do you not judge those who are within the church?

13 But those who are outside, God judges. REMOVE THE WICKED MAN FROM AMONG YOURSELVES.

Again, instructions to the entire congregation, not just the elders.

1 Corinthians 6:1-6 NASB95 — 1 Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints?

2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts?

3 Do you not know that we will judge angels? How much more matters of this life?

4 So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church?

5 I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren,

6 but brother goes to law with brother, and that before unbelievers?

In chapter 6, Paul was upset with them for not being able to handle matters of judgment within the congregation and instead needing to go before the authorities to get matters decided. He tells them that if we are going to judge angels, we certainly ought to be able to judge matters of this life. When we take this with chapter 5, where he tells the assembled congregation to handle the matter, it becomes fairly clear that the men of the congregation (over the age of 20) were supposed to handle this matter, and based on the instructions of Jesus, every matter.

The Old Testament

Now, there is a bit of a discrepancy in the Old Testament idea of what an elder is and what we are seeing in the New Testament, but it is pretty easy to clear up once we understand a couple of things. Both elders and judges sat in the city gates (Typically, unless you were the only female judge), but they had different functions. The judges made judgments, and the elders offered wisdom, witness, and advice according to the law of God. The elders also functioned as witnesses in matters of legal agreements, as we see with the case of Boaz and Ruth.

2 Chronicles 10:6 NASB95 — 6 Then King Rehoboam consulted with the elders who had served his father Solomon while he was still alive, saying, “How do you counsel me to answer this people?”

Ruth 4:2 NASB95 — 2 He took ten men of the elders of the city and said, “Sit down here.” So they sat down.

Ezra 10:8 NASB95 — 8 and that whoever would not come within three days, according to the counsel of the leaders and the elders, all his possessions should be forfeited and he himself excluded from the assembly of the exiles.

There were actually four positions in the Old Testament, and they were Elders, chiefs/head of the tribe, officers, and Judges. All three had important roles, but all four roles weren’t the same. For one thing, they are listed together as separate roles, which tells us there is a difference.

The words for each are (in the order given above): זָקֵן, usually plural elders, as having authority, term techn. (100 times +); elders of a people, especially Israel; נָשִׂיא one lifted up, i.e. a chief prince; שָׁטַר official, officer (properly scribe, secretary? or from original meaning as arranger, organizer?); שָׁפַט specifically decide controversy, discriminate between persons, in civil, political, domestic, and religious questions.

Joshua 23:2 NASB95 that Joshua called for all Israel, for their elders and their heads and their judges and their officers, and said to them, "I am old, advanced in years.

The chiefs were the heads of the tribes, the officers were the secretaries, the elders were the wise men, and the judges were the ones who decided the cases brought before them. They were all admired and respected, but not all of them had authority over others; in fact, only the judges and chiefs had authority over the tribes, and of those two, only the chiefs were actually the leaders. The judges were judiciary when consulted.

Deuteronomy 29:10 NASB95 "You stand today, all of you, before the LORD your God: your chiefs, your tribes, your elders and your officers, [even] all the men of Israel,

Deuteronomy 1:15-16 NASB95 "So I took the heads of your tribes, wise and experienced men, and appointed them heads over you, leaders of thousands and of hundreds, of fifties and of tens, and officers for your tribes.

16 "Then I charged your judges at that time, saying, 'Hear [the cases] between your fellow countrymen, and judge righteously between a man and his fellow countryman, or the alien who is with him.

Joshua 8:33 NASB95 All Israel with their elders and officers and their judges were standing on both sides of the ark before the Levitical priests who carried the ark of the covenant of the LORD, the stranger as well as the native. Half of them [stood] in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the LORD had given command at first to bless the people of Israel.

Deuteronomy 21:2 NASB95 then your elders and your judges shall go out and measure [the distance] to the cities which are around the slain one.

It's easy to see that in the Old Testament, the role of the elders was not one of command or authority over the other Israelites; rather, their position was in their wisdom and relationship with God. Men respected and looked to for as examples, not because of their authority but because of their wisdom and knowledge of God. This is especially apparent in that the elders also functioned with religious knowledge and wisdom as well, somewhat like the moral conscience of the city, as we see in the example from Deuteronomy and Leviticus below.

Deuteronomy 27:1 NASB95 Then Moses and the elders of Israel charged the people, saying, "Keep all the commandments which I command you today.

Deuteronomy 21:1-9 NASB95 "If a slain person is found lying in the open country in the land which the LORD your God gives you to possess, [and] it is not known who has struck him,

2 then your elders and your judges shall go out and measure [the distance] to the cities which are around the slain one.

3 "It shall be that the city which is nearest to the slain man, that is, the elders of that city, shall take a heifer of the herd, which has not been worked and which has not pulled in a yoke;

4 and the elders of that city shall bring the heifer down to a valley with running water, which has not been plowed or sown, and shall break the heifer's neck there in the valley.

5 "Then the priests, the sons of Levi, shall come near, for the LORD your God has chosen them to serve Him and to bless in the name of the LORD; and every dispute and every assault shall be settled by them.

6 "All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley;

7 and they shall answer and say, 'Our hands did not shed this blood, nor did our eyes see [it.]

8 'Forgive Your people Israel whom You have redeemed, O LORD, and do not place the guilt of innocent blood in the midst of Your people Israel.' And the bloodguiltiness shall be forgiven them.

9 "So you shall remove the guilt of innocent blood from your midst, when you do what is right in the eyes of the LORD.

Leviticus 4:15 NASB95 'Then the elders of the congregation shall lay their hands on the head of the bull before the LORD, and the bull shall be slain before the LORD.

They were also some of the only ones to receive the spirit of God in the time of Moses, though they only prophesied the one time.

Numbers 11:25 NASB95 Then the LORD came down in the cloud and spoke to him; and He took of the Spirit who was upon him and placed [Him] upon the seventy elders. And when the Spirit rested upon them, they prophesied. But they did not do [it] again.

They functioned as the moral witnesses of the people as well, though it doesn’t seem they executed the punishment themselves; they merely bore witness to it and saw that things were carried out as they were supposed to be.

Deuteronomy 21:18-21 NASB95 "If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them,

19 then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his hometown.

20 "They shall say to the elders of his city, 'This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.'

21 "Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear [of it] and fear.

Deuteronomy 22:15-21 NASB95 then the girl's father and her mother shall take and bring out the [evidence] of the girl's virginity to the elders of the city at the gate.

16 "The girl's father shall say to the elders, 'I gave my daughter to this man for a wife, but he turned against her;

17 and behold, he has charged her with shameful deeds, saying, "I did not find your daughter a virgin." But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city.

18 "So the elders of that city shall take the man and chastise him,

19 and they shall fine him a hundred [shekels] of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days.

20 "But if this charge is true, that the girl was not found a virgin,

21 then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus you shall purge the evil from among you.

Deuteronomy 25:8-9 NASB95 "Then the elders of his city shall summon him and speak to him. And [if] he persists and says, 'I do not desire to take her,'

9 then his brother's wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, 'Thus it is done to the man who does not build up his brother's house.'

Notice in these cases the elders were the legal and moral witnesses to the events and judgements carried out on the offenders, though they didn’t take a hand themselves. The elders were witnesses and oversaw the performance of the laws God had already set in place.

Deuteronomy 17:8-9 NASB95 "If any case is too difficult for you to decide, between one kind of homicide or another, between one kind of lawsuit or another, and between one kind of assault or another, being cases of dispute in your courts (or literally, gates), then you shall arise and go up to the place which the LORD your God chooses.

9 "So you shall come to the Levitical priest or the judge who is [in office] in those days, and you shall inquire [of them] and they will declare to you the verdict in the case.

Who sat in the gates? The elders, judges, officers, etc., and they (and the people, it sounds like) were supposed to reach a decision. Especially where God’s law was black and white, this would be an easy matter, but in harder cases, they would have to go to where the presiding judge or Levite of that day was (at the place where the Lord had set His name) and get a judgment from them. Most things, however, could be handled without a court case simply by the application of the law of God by the witness of the elders of that city.

Ruth 4:9, 11 NASB95 Then Boaz said to the elders and all the people, "You are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon. ...

11 All the people who were in the court, and the elders, said, "[We are] witnesses. May the LORD make the woman who is coming into your home like Rachel and Leah, both of whom built the house of Israel; and may you achieve wealth in Ephrathah and become famous in Bethlehem.

Deuteronomy 31:9 NASB95 So Moses wrote this law and gave it to the priests, the sons of Levi who carried the ark of the covenant of the LORD, and to all the elders of Israel.

It’s pretty clear to me after reading through the scriptures where elders are mentioned (there are a lot) that they functioned as wisdom, moral guidance, and witnesses that everything was done according to the law. They were leaders by example, and in every case where the elders strayed, the rest of the people were not far behind. They set the moral standard for the rest of the people and demonstrated the path to follow.

Following this Old Testament example, we see a similar example in the early church as far as the role of an elder goes, specifically their example. They were to be fully versed in the law and ways of God, and not just that, but they were to be able to set the example of how to walk in those ways and instruct others in how to walk in them as well. A voice of reason and wisdom, if you will.

There is no judicial branch in the New Testament church, and most of the roles filled by priests and judges were absorbed by the other men of the congregation at large. Remember, we saw where all the men of the congregation functioned as the ones doing the judgment when such a thing was needed. The Jews still operated under the old system of government, and they had heads and rulers, but the restored church was going to be different. There was to be no man or body of men in authority over everyone else.

The Jews had a council of elders, also called the council or the sanhedrin, but the church never had such an official body. Just a quick side note, in one place it says that Timothy had a gift through the prophetic utterance of the council of elders, which is what presbytery means. The logical conclusion is that this refers to a council within the church itself, but this word is only used three times in the New Testament, and in both of the other places it is used, it refers to the Jewish council, not a Christian church council of elders. What is the likelihood that this is referring to the same thing?

Pretty high since it doesn’t specify, I’d say, but that’s my conclusion.

1 Timothy 4:14 NASB95 — 14 Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery.

What About the Submission?

With all the things we looked at, there is probably a pretty big question in most people’s minds, and it has to do with all the places that instruct us to submit to the elder’s rule. That is a valid point, so we’ll look at that next.

Okay, so we already looked at this verse earlier in the context of the role of elders and how they are watchmen, and really, we’ll have already looked at most of these verses already for one part of the article or another. There really aren’t that many verses about elders in the New Testament.

πείθεσθε

To be persuaded, to suffer oneself to be persuaded; to be induced to believe.

This word is overwhelmingly translated as persuade or to be persuaded about or by something. It is used 55 times in the New Testament, and out of those 55 times, it is translated obey 7 times, and in every single one of those places, it would read more clearly if it were translated in line with being persuaded or to persuade.

Every single time.

What this tells us is that we are likely to find the same thing here, but let’s look at the other two words before we jump off that cliff.

ἡγουμένοις

To be a leader; to rule, command; to have authority over; equivalent to to consider, deem, account, think.

Based on the previous verse, it’s interesting that we find this word used here. The leadership implied by this word is not one of brute authority and not through obedience based on position or emotional appeal, but rather through rational guidance that persuades their followers.

This all fits together pretty well so far, just one more word to go.

ὑπείκετε

To resist no longer, but to give way, yield (properly, of combatants); metaphorically, to yield to authority and admonition, to submit.

This is not the word hypotasso that’s used everywhere else for commanded submission and obedience (as with every man submitting to every other man), rather it means to give way or yield, not blindly, but based on the original word, persuaded by the leaders through something. What is that something? We’ll see here shortly, but notice it says to let them do this. It doesn’t say they have the authority to command it, but it says to let them do it.

Hebrews 13:17 NASB95 Be persuaded by your leaders and yield [to them,] for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.

Alright, next verse.

1 Timothy 5:17 NASB95 The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.

Yes, this is saying that elders who manage well are worthy of being paid by the congregation.

Προεστῶτες

To be over, to superintend, preside over (A. V. rule) (so from Herodotus down): 1 Timothy 5:17; with a genitive of the person or thing over which one presides, 1 Thessalonians 5:12; 1 Timothy 3:4f, 12.

b. to be a protector or guardian; to give aid (Euripides, Demosthenes, Aeschines, Polybius): Romans 12:8 ((others with A. V. to rule; cf. Fritzsche at the passage; Stuart, commentary, excurs. xii.)).

c. to care for, give attention to

Καλῶς

Honorably, in honor, rightly, so that there shall be no room for blame.

1 Timothy 5:17 NASB95 The elders who manage/lead honorably are to be considered worthy of double honor, especially those who work hard at preaching and teaching.

Again, an honorable example, which brings us to the next section dealing with this issue.

Hebrews 13:7 NASB95 Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith.

1 Peter 5:1-5 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,

2 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;

Ποιμάνατε

To feed, to tend a flock, keep sheep, to furnish pasturage or food; to nourish (metaphorically spiritual guidance).

ἐπισκοποῦντες

So the elders were to tend and watch over the flock, not so they could have a hammer ready to smack any sheep that stuck its head up, doctrinally speaking, but so that they would be able to warn the rest of the sheep if danger was near. Remember, the elders are also part of the metaphorical flock of sheep that has one Shepherd, Jesus.

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

κατακυριεύοντες

To bring under one's power, to subject to oneself, to subdue, master: τίνος, Acts 19:16 (Diodorus 14,64; for כָּבַשׁ Genesis 1:28; Sir. 17:4).

b. to hold in subjection, to be master of, exercise lordship over

γινόμενοι

To show oneself, prove oneself

"becoming" or "continually being made."

τύποι

A figure formed by a blow or impression; an example;

α. in the technical sense, viz. the pattern in conformity to which a thing must be made

The elders of the congregation were not to exercise dominion or authority over those in the congregation; rather, they were to become or prove that they were examples worthy of being followed. Remember what Paul said when he instructed the Corinthians to be imitators of him. 1 Corinthians 11:1 NASB95 Be imitators of me, just as I also am of Christ.

It wasn’t a blanket statement; he first had to prove that he was following and imitating Jesus, and then he was an example to follow. Elders absolutely have something to prove, and they are not worth listening to just because they are called an elder. I’ve met plenty of old people who managed to make it to old age without the pollen of wisdom sticking to them.

I’m serious.

Old age does not equal wisdom or knowledge.

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

5 You younger men, likewise, be subject to [your] elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.

Νεώτεροι

Recently born, young, youthful: Titus 2:4 (for נַעַר, Genesis 37:2; Exodus 33:11); οἶνος νέος, recently made, Matthew 9:17; Mark 2:22; Luke 5:31-39 (but 39 WH in brackets) (Sir. 9:10).

New: 1 Corinthians 5:7; Hebrews 12:24; equivalent to born again, ἄνθρωπος (which see 1 f.), Colossians 3:10. (Synonym: see καινός, at the end.)

Ὁμοίως

Equally, in the same manner.

Ὑποτάγητε

To arrange under, to subordinate; to subject, put in subjection; to subject oneself, to obey.

The aorist imperative conveys a command for decisive action, meaning submission should not be delayed but acted upon promptly. The passive voice suggests a voluntary yielding rather than forced subjugation.

Literal translation:

"In the same manner, younger ones, be subject to the older ones. And all of you, clothe yourselves with humility toward one another, because God opposes the proud, but gives grace to the humble."

There we have it, the only place hypotassō is used in connection with the leaders of the congregation.

Really!

I’m serious.

It is the same word used for the mutual submission every man of the congregation shows toward each other and the wife shows toward her husband or father if she’s not married.

Notice who it is talking about, though, the young men, not necessarily every single man, and it's based on age (The context makes the younger and older playoffs seem more likely than this being a reference to the ordained elders).

It’s telling the younger men to submit to the older men. What are they supposed to submit to, however? Is it just a blanket command, no matter who or how well the elder conducts himself?

The word likewise is a pretty strong clue because it’s a transition word. It connects what Peter is saying in verse 5 back to verses 3 and 4, where Peter says the elders are supposed to lead, not through dominion, but rather through being a good example of Jesus. This is what the younger men are told to submit to and place themselves under.

It’s important to note that Peter emphasizes in verse 3 that the elders do not own the congregation; they are the stewards of it, and it has been entrusted to their care the same way you would entrust someone to watch your house while you go on vacation. They certainly don’t own it, but they are supposed to take care of it.

1 Thessalonians 5:12-13 NASB95 But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you (in a sense of management as we saw earlier) in the Lord and give you instruction,

13 and that you esteem them very highly in love because of their work. Live in peace with one another.

What is their work?

κοπιῶντας

To labor with wearisome effort, to toil

Their work is all the things we have covered, but especially their example. Notice that Paul isn’t ordering the other men to do this, but in every place he says something like this, it’s “urge” or “request,” which reinforces the idea that this was not some hierarchical structure; rather, it was a position of wisdom and a good example.

Matthew 23:2-12 NASB95 saying: "The scribes and the Pharisees have seated themselves in the chair of Moses;

3 therefore all that they tell you, do and observe, but do not do according to their deeds; for they say [things] and do not do [them.]

4 "They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with [so much as] a finger.

5 "But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels [of their garments.]

6 "They love the place of honor at banquets and the chief seats in the synagogues,

7 and respectful greetings in the market places, and being called Rabbi by men.

8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers.

ῥαββί

My great one, my honorable sir; Rabbi, a title with which the Jews were accustomed to address their teachers

διδάσκαλος

A teacher; in the N. T. one who teaches concerning the things of God, and the duties of man

9 "Do not call [anyone] on earth your father; for One is your Father, He who is in heaven.

10 "Do not be called leaders; for One is your Leader, [that is,] Christ.

καθηγητής

Properly, a guide: Numen. quoted in Ath. 7, p. 313 d.

b. a master, teacher

11 "But the greatest among you shall be your servant.

12 "Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.

Jesus reinforces the fact that their system of leadership was not to be hierarchical in nature, they were NOT supposed to call each other “Master” “Great Teacher” or “Father” and they were supposed to serve each other. They were to live a life that set an example for the other men to follow in marriage and the conduct of their daily lives.

1 Timothy 3:1-7 NASB95 It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires [to do.]

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

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

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

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

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

7 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.

Titus 1:5-9 NASB95 For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you,

6 [namely,] if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion (probably against the civil authorities).

7 For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain,

8 but hospitable, loving what is good, sensible, just, devout, self-controlled,

9 holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.

That's quite the example, and the main method through which the elders lead. There are some things that bring up questions, however, and it is mostly around the stipulation that these men be married with kids. Is it necessary for a man to be married with children in order for him to be made an elder?

Some would say that yes, it is. However, there are a few things to consider, number one being that Paul himself was unmarried by this time (Whether he was married before or not), and he is not recorded as having any children. Peter is not recorded as having children, though he was married, and both Peter and Paul were elders. There are multiple scenarios where it would be impossible for there to be an elder who has both a wife and children, or there's the question of what happens when an elder's spouse and children die.

The wording allows for these to be conditional requirements, as in if a man is being considered to be made an elder and he currently has a wife and children in his household, these are the requirements he must meet. If he is married or if he still has children living under his authority, these are the requirements he must meet!

This being a conditional provision for if they are married, makes the most sense to me, and this is my opinion of what is being said here. Either way, if an elder is married, these rules apply. That being said, it would make the most sense for the choice of elders in the congregation to be married and have children or have had them in the past, since such a man would be able to provide the most well-rounded example. Again, my opinion, but it's backed up by the instructions Paul handed down. Now, that statement about being the husband of one wife has some additional interesting things about it, but I’ll save that for another post. Essentially, it refers to being faithful in marriage, and the rest can wait for another post.

The only other thing that I can find where the elders alone had the authority to sit and decide was the matter of doctrine. Even here, however, the rest of the men of the congregation had input, and the discussion was done openly.

Acts 15:6, 22-23 NASB95 The apostles and the elders came together to look into this matter. ...

22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas--Judas called Barsabbas, and Silas, leading men among the brethren,

23 and they sent this letter by them, "The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.

The elders got together to decide a doctrinal matter and got the input from the rest of the men of the congregation to come to a decision. It wasn't one man deciding how things should be, or even a small group of men. In all other matters, including the order and conduct of services, it was every single man of the congregation who got together to come to a decision. Paul's instructions regarding the order of services were to every single man of the congregation.

Another thing to take note of is the fact that elders is always plural, and there is no instance of a single man running the congregation. Nowhere, not once. It is always plural.

Every time.

The elders are to be respected only so far as the example they set is a good one. If an elder did not serve well, the congregation could remove him from being an elder and replace him with someone who fit the bill. The primary function of the elder is to set the example for the rest of the men to follow.

Revelation 2:2 NASB95 — 2 ‘I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false.

Who would you be more likely to follow? The fellow who has been put in command that you have to follow, or the man who sets a great example and earns your trust?

That's the type of example I'm talking about here, the type that inspires your loyalty, not the type that demands it. I've known both types in my lifetime, and when I think back to the elders who have the greatest impact for good on my life, it is always the ones who earned my respect and trust; they didn't demand it as part of their authority role. Elders don't have any authority in the sense of command or lordship, but they have the authority that comes with wisdom, faithfulness to God, and an excellent example.

The role of an elder is to manage the finances and distributions of the funds, the feeding and tending of the flock which belongs to Jesus, offering wisdom and knowledge to the congregation and especially in situations where the men are discussing matters for decision, and setting an example for the rest of the men to follow as the elder follows Jesus. The reason for this lack of shepherds and authority in the congregation is quite simple.

1 Peter 2:25 – "For you were continually straying like sheep, but now you have returned to the Shepherd and Overseer (ἐπίσκοπον) of your souls."

Hebrews 13:20 – "Now may the God of peace, who brought up from the dead the great Shepherd (ποιμένα) of the sheep through the blood of the eternal covenant, Yeshua our Lord."

John 10:11 – "I am the good Shepherd (ποιμήν); the good Shepherd lays down His life for the sheep."

John 10:14 – "I am the good Shepherd (ποιμήν), and I know My own, and My own know Me."

From these passages, whom can we conclude is the Shepherd? Is it the men here on earth? The flock, including the elders, belongs to Jesus. It’s His and no one else’s, which is an important distinction in the New Testament way of doing things. In the Old Testament, even the kings were called shepherds, but in the New System, there is only one Shepherd, one head of the church.

Ephesians 1:22-23 NASB95 And He put all things in subjection under His feet, and gave Him as head over all things to the church,

23 which is His body, the fullness of Him who fills all in all.

Ephesians 4:15 NASB95 but speaking the truth in love, we are to grow up in all [aspects] into Him who is the head, [even] Christ,

Ephesians 5:23 NASB95 For the husband is the head of the wife, as Christ also is the head of the church, He Himself [being] the Savior of the body.

Colosians 1:17-18 NASB95 He is before all things, and in Him all things hold together.

18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.

Colossians 2:10 NASB95 and in Him you have been made complete, and He is the head over all rule and authority;

Colossians 2:19 NASB95 and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.

These verses clearly demonstrate who the church belongs to and who is head over it, who has authority over it, and it’s not man. Jesus bought and paid for her (the church) with His own blood, and His Father gave her to Him along with all authority and power. This same Jesus said there will be no authority structure among you other than the one listed below.

1 Corinthians 11:3 NASB95 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.

The head of every man is Jesus. There is no one who stands between men and the Father except Him. Not Mary, not a Pastor, and not a priest, but Jesus is our intercessor. His head is the Father, and the head of every woman is a man, whether it’s her father or her husband. That’s the authority structure in the church: The Father → Jesus → Every Man → Every Woman. Every man submits to every other man, and they are the authority over their own families (Another reason that scripture about submitting to each other is directed to men alone. Women submit to a man other than their husbands?). The highest authority structure on Earth, directly created by God, is the husband to the wife. Nowhere else did He create an authority structure like this. Over every man is Jesus, which means submission to all others comes second to this submission.

So, who are the elders, and what do they do? Quite frankly, almost exactly what they did in the Old Testament system.

Role	Old Testament	New Testament
Elder	Respected older men who led families, tribes, and cities	Spiritual leaders in the church (plural leadership, not just a single man)
Overseer	Officials appointed to oversee temple functions and governance	Church leaders are responsible for spiritual oversight and managing the finances (distribution to the widows and care of the finances related to the meeting place).
Shepherd(ing)	Kings, priests, and leaders who guided the people of Israel	The role of elders is to guide the congregation and see to feeding spiritually, with Yeshua as the ultimate Shepherd.

They set the example for the men to follow, they offer wisdom and counsel, and they offer the knowledge of God for the equipping of the saints. They aren’t rulers; rather, they are leaders by example. There’s a major difference. The ones who lead well (setting a good example) and teach well are worthy of honor, but those who don’t, well, they can safely be ignored.

Young men are supposed to submit to them, but in turn, every man submits to every other man with no exceptions (They must be a man, they can’t be a young man under the age of 20). This submission has to do with the counsel of God and matters in the church where counsel is required. No one man has all the answers or is the king of doctrine in a congregation, so essentially, they listen to each other and work with each other instead of against each other. That's the whole point of what Jesus and the Apostles were trying to get across: serve with humility toward one another, esteeming each man as better than ourselves. No one man or group of men is supposed to be in command over the other men.

As Paul told Titus, he was to preach the word with all authority. Why? Not because he had any authority of his own, but because the word of God, the Truth, is the authority.

Titus 2:1 NASB95 - But as for you, speak the things which are fitting for sound doctrine.

Titus 2:15 NASB95 - These things speak and exhort and reprove with all authority. Let no one disregard you.

His authority, and the authority of any man who teaches the Word of God, is only the authority of scripture. By that, I mean that it's not our authority, it's the authority of the written word of God in accordance with true doctrine. That's it!

We have no authority in the congregation over the other men outside of what the Bible says. We can reprove, rebuke, exhort, counsel, and teach, but it only has weight so long as it matches up with what is written in the Bible, and then it only has weight because it is the word of God, not because the one who said it is ordained. Every man has the responsibility to be learning the word of God so that they can teach it, and every man has the responsibility to teach what is in line with the Bible.

After all these things we've discussed, we're left with just one question: Who is in command of the congregation? Jesus, the Son of God.

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