The Rule of the Eldership
By Timothy Glover
In the last issue, we explored the words used to describe the role of elders in the New Testament. We first established the “rule” of the eldership to refer to their leadership and power of influence. We introduced the work of a “shepherd” to emphasize their role as care-giver, provider, overseer, and finally as “protector.” The shepherd is seen as leading them through the “valley of the shadow of death” with rod and staff. Paul warned of savage wolves entering in among them not sparing the flock (Acts 20). Consider this chart:
| “rule” = “take care of the church” (1 Tim. 3:4) “rule over you” = “spoken the word of God” (Heb. 13:7) “rule over you” = “watch out for your souls” (Heb. 13:17) “overseers = “shepherd the flock” (Acts 20:28) |
I. MEANS OF SHEPHERDING
How do they shepherd? What are they actually doing, specifically? A quick preview of the passages dealing with the elder’s function reveals that the means of overseeing and shepherding through feeding, providing, and protecting is (1) speaking and (2) providing an example, (3) and taking serious the stewardship or charge. As Paul told young Timothy to take heed to himself and to his doctrine in order to save himself and others who hear him (1 Tim. 4:16), so he told elders at Miletus in Acts 20:28. It reads, “Keep watch over yourself and over all the flock…” (RSV). They both were to be examples to believers and to teach..
1. Teaching: Paul uses himself as an example for the elders that by “such work” they may support the weak. The “such work” was described in the previous verses as (1) declaring the whole counsel of God v. 27, (2) warning everyone night and day with tears (verse 31). Elders admonish. Paul wrote of “those who labor among you and are over you in the Lord and admonish you” (1 Thess. 5:12-13). The idea of their labor is repeated in 1 Tim. 5:17, “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.” Lenski translates, “those who toil in connection with the word.” He emphasizes the verb “labor” or “toil” rather than “word” and “teaching” as being that which separates them from others. He writes, “…does not mean that some elders did not teach, for all were required to have (and thus to use) this ability (3:2). Naturally, however, some would manifest especial zeal in this part of the work, actually toil in it to the point of fatigue and weariness.” .
1 Tim.5:17 reads, “Let the elders who rule well be counted worthy of double honor, especially those who labor in preaching and teaching.” The word translated “especially” (malista) is the superlative of a word translated “very much” (mala). The word, malista may also be translated “most of all” or “particularly.” In modern Greek, it may translate into “of course,” “quite,” or “very”. (see The Vocabulary of the Greek N.T., Moulton & Milligan, 387). The word is used twelve times in the N.T., three of which is found in 1 Timothy (4:10, 5:8, and 5:17). 1 Tim. 4:10 speaks of Jesus being the Savior of all men, especially believers. Surely, he is not saying that all will be saved and believers in a special way. If he sends all to heaven, how can it be especially true for believers? The typical response is that in one sense, Jesus is the Savior of all men because salvation is provided to all. Yet, salvation is actually limited to those who believe. This is about as good as one can do to provide an explanation that harmonizes with all the Bible teaches on the subject. To be consistent, most would be forced to conclude that God saves believers more than others. That would be the meaning of especially as it is often used today. .
However, a deeper study of the way malista is used reveals that Paul may have been modifying his broad statement that God is the Savior of all by telling us precisely who will be saved. With this understanding, malista carries the idea of “in other words.” Understanding 1 Tim.5:17 in this light would have Paul saying, “Let the elders who rule well be counted worthy of double honor, I mean those who labor in preaching and teaching.” T.C. Skeat, in discussing 2 Tim. 4:13 believes that Paul is “defining or particularizing” the word translated “books” into an equivalent English idiom that would be “the books – I mean the parchment notebooks” (174). He also compares Titus 1:10 and 1 Tim. 4:10 where again sees malista as introducing a definition. He offers several examples among Greek letters where this kind of writing style would be common in a letter that was dictated. During dictation, after a word is used that is too broad or vague or requires some qualification, there was an addition begun with the Greek malista to define, clarify, or correct any possible misunderstanding. Moule, Gasque, and Martin hold the same view. .
If this is accurate, it would certainly shed some light on Galatians 6:10, and now 1 Timothy 5:17. Seeing that all elders must be “apt to teach,” and comparing it to other passages that emphasis their role as instructors, we hope that the reader will see that their essential work is that of teaching. .
Furthermore, Paul contrasts his work of “commending them to God and to the word of his grace that was able to build them up,” to the “wolves that speak perverse things to draw (influence) disciples to follow them” (Acts 20:29). The way to protect the sheep from wolves is to build them up through the Word. One of the qualifications according to 1 Tim. 3:2 is that he be “an apt (qualified) teacher.” He is able both to “preach with sound doctrine and to refute those who contradict it” (Titus. 1:9). This is how the rebellious, vain talkers and deceivers are to be silenced (Tit. 1:10-11, cf. 2 Thes. 3:6). They are not silenced by coercion or physical force but by proper argument (compare Romans 3:19)..
Many are quick to add that elders as overseers can engage an evangelist for the purpose of teaching. While it is certainly within an elder’s right to encourage a particular man for a particular purpose, it is not the care of a “hireling” that is needed. The supervision and care of the shepherd who knows his sheep and is known by them is what is needed. He is a qualified teacher who admonishes (1 Thes. 5:12-13), preaches with sound doctrine, refutes error (1 Thes. 5:17, Tit. 1:9), and speaks the word of God (Hebrew 13:7). .
Elders would not do all the teaching anymore than they would make all decisions and run all the affairs of the work. They are desirous of men developing and growing to maturity that they may teach others, also. Yet, while others are teaching, they will be alert and take care of anything that has been neglected or not given due consideration. Because they are concerned about the truth being taught and practiced, and edifying the body, they may be specifically involved in instruction, clarification whether it be by teaching or questioning what is taught, correction that will take various forms, admonition, and/or overall encouragement to persevere. They may accomplish this privately or publicly. Still, one thing is too obvious to overlook: Such work cannot be done by proxy! While an evangelist may be called to work in a local area, and be supported by a local church to do so, his work is not limited to the local church like the shepherds nor should he attempt to replace the teaching of the shepherds. True shepherds, not figure heads, will not allow anyone to draw away disciples after them by the teaching of a perverse doctrines but will toil night and day in the discharge of their stewardship. They are so committed and involved in their care that Paul says they are “worthy of double honor” which carries with it monetary compensation from the illustration that follows (1 Tim. 5:17-18). .
2. Being an Example to the Flock: A shepherd does more than guide the flock from danger through teaching. He also takes the lead in action and they follow. He is an example of that which he has taught. For example, as regards the purity of the local church, the eldership should take the lead in withdrawing from a brother or sister as shown in 1 Corinthians 5. They do not represent the church nor are they the only ones to withdraw their fellowship. The church is told to withdraw themselves from the brother/sinner. Elders would take the lead in this action, providing an example for others to follow. Any action that is peculiar to being a child of God, an elder will be setting the example..
3. Stewardship. (Servants): Peter speaks of the elders being given a “charge.” Wallace writes, “When it comes to illustrating the kind, the limitations, the degree or extent of elder authority, the word “steward” serves us best... a steward governs or controls or manages on behalf of the master or owner. Christ is the head (Eph. 1:21-23) and has all authority (Mat. 28:18).” Conybeare and Howson, writing about the function of elders in the apostolic age, explains, “The office of the Presbyters was to watch over the particular church in which they ministered in nil that regarded its external order and internal purity; they were to instruct the ignorant, to exhort the faithful, to confute the gainsayers, to warn the unruly, to comfort the feeble-minded, to support the weak, to be patient toward all. They were to take heed to the flock over which the Holy Ghost had made them overseers, to feed the church at God which he had purchased with his own blood. In one word, it was their duty (as it has been the duty of all who have been called to the same office during the nineteen centuries which have succeeded) to promote to the utmost of their ability, and by every means within their reach, the spiritual good of all those committed to their care.”.
That which keeps the domineering from power is that leadership among the people of God is to reside in those who have humbled themselves through service (Matt 20:27). When Jesus washed the disciples feet, he showed that He was in their midst as one who served (Lk 22:27). Leadership by people who are most God-like are those who show service and sacrifice. This is leadership without dominion. When we appoint such men, we will have the leadership desired by God and human will and pride will not dominate. Elders do not have the kind of rule kings have over their subjects. Responding to the strife among the apostles about power and greatness in the kingdom, Jesus said, “Ye know that the rulers of the Gentiles lord it over them (exercise dominion, KJV) and their great ones exercise authority over them. Not so shall it be among you” (Matt 20:25-26). Jesus forbids the use of dominion and authority by some over others in the kingdom. To “exercise dominion” means, “rule, over someone or something” (BAG). Bietenhard defines it, “rule over, subjugate, lord it over” (Dictionary of NT Theology, Vol. II, p. 510). If this rule is forbidden among God’s people and even among the Apostles, it certainly would include the eldership..
THE KIND OF RULE OR AUTHORITY
Jesus has all authority (Matthew 28:20). The power to command is occupied by Jesus and not the eldership (1 Peter 5:3). The word “power” or “authority” is used of husbands and wives where each has power over the body of the other. Even this authority does not describe the power of a dictator who takes what he or she wants. This power is restrained by deference (1Peter 3:7) and love (Eph. 5:28). The “rule” of elders must be even more tempered than this rule. Their authority is the power to lead. The Oxford English Dictionary gives a second definition for authority: “The power to influence the conduct and actions of others; personal or practical influence” That is authority that harmonizes with what the scriptures teach about leaders among God’s people. Their power to influence comes from their recognized maturity in life and knowledge. Children of God are to respect and get behind such men. But, if they become self-willed in their leading, the flock placed them where they are, and the flock can and should set them aside. The flock is not required to submit to the magisterial aims of “straying wolves” (Acts 20:29-30)..
Most would say that elders can run things, control all activities of the work, and make all decisions without having dominion, lordship, and without defining their work as subduing, overpowering, domineering, tyrannical, scornful, hostile or high-handed in that rule. This is by nature an impossibility. Notice carefully that Peter contrasts lordship to the power of influence when he writes, “being an ensample to the flock. Rather than ruling by a “might makes right” mentality, they will employ reason, persuasion, love and truth to lead, guide, and take care of those under their charge. They rule is as executors in the spiritual realm, not as legislators (Jas.4:12). They do not legislate even in expediencies, and decisions. They rule by executing the plan of God to shepherd souls. Even the Apostles, who had the power to bind what is bound in heaven, did not seize the power of legislature. Paul wrote, “Not that we have dominion over your faith, but are helpers of your joy” (2 Cor 1:24). When an eldership rules by taking the lead to serve, sacrifice, and exhort as helpers, there will be no reservations in following them. The idea of taking care and taking the lead in good works correspond to the rule of 1 Tim. 3:5 (cf. 5:17). In caring for the church, the elders are to take charge, show initiative, give direction and leadership for those in their “charge” or “keeping.” Their primary work revolves around teaching, exhortation, and persuasion. They lovingly watch over those in their charge to equip them for service and are the embodiment of selflessness.
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