Nature of Their Rule
By Timothy Glover
First, we will examine the passages that show the function/action of elders and compare them with the nouns that describe their role. Tending the flock, exercising the oversight, teaching (speaking the word), being “ensamples to the flock,” “watching in behalf of souls, convicting the gainsayers, “stopping mouths,” and “taking care of the church of God” are expressions that describe the predominant role of a shepherd who, unlike “hirelings,” know the sheep, are known by the sheep, and commit themselves to the care of the flock.
Leadership and the Power of Influence
I. Definition of terms:
By Definition, PROISTIMI means “to lead”, that is, to stand before and lead the way as Shepherds lead his sheep. Vincent defines it as meaning, “placed in front of.” Arndt & Gingrich defines it, 1. be at the head of, rule, direct with genitive of the person or the thing (Amos 6:10), manage (1 Tim. 3:4, 12; 1 Thes. 5:12, Rom. 12:8). It is also used in the command, “Be careful to (‘learn to’, v. 14) maintain good works” (Titus 3:8,14). Charles Williams translates it, “to take the lead in doing good”, and “set examples of doing good.” The Twentieth Century New Testament translates with the phrase, “be devoted to.”
HEGEOMAI (Heb. 13:7,17,24): This word is defined as to be “guides” (Vine). “Leading as respects influence, controlling in counsel among any” (Thayer). Consider the force of the statement, “them that have the rule over you.” These words are translated from the participial clause, tois egoumenois humoon—literally, “the ones having the rule over you.” The words “having the rule” are from egoumenois dative plural of the present participle hegeomai, defined by Thayer: ‘to lead, to go before, to be a leader, to rule, command, to have authority over, ….. leading as respects influence, controlling in counsel, with genitive of persons over whom one rules, so of the overseers or leaders of Christian churches.” As an illustration of these meanings, Mr. Thayer cites the following: 1 Macc. 9: 30, a military leader, various references in the Greek classics wherein the word is used to indicate any kind of leader, chief, or commander. Green, in his lexicon, lists the following as definitions thereof: ‘to lead the way, to take the lead, to be chief, to preside, to govern, to rule”; and he cites Acts 14: 12; Matt. 2: 6; and Acts 7: 10 as containing the word in this signification.
Arndt & Gingrich gives two definitions of hegeomai:
a. lead, guide, in our literature only present participle ho hegoumenos of men in any leading position (Sophocles, Phil, 386; frequently Polybius in 2nd Century BC; Diodorus Siculus in 1st Century, see 1, 4, 72; Lucian Alexander 44; 57; inscription papyrus Septuagint Epistola) ruler, leader (opposed to ho diakonon, the servant) Luke 22:26. Of princely authority (Ezek. 43:7; Mt. 2:6) Of high officials Acts 7:10; Of military commanders; of leaders of religious bodies (Heb. 13:7, 17, 24; Acts 15:22); Of Paul taken to be Hermes the chief speaker (Acts 14:12).
b. to lead, i.e., (a) to go before (b) to be a leader; to rule, command; to have authority over, a prince of regal power (Ezek. 43:7, Mat. 2:6, a royal governor, viceroy (Acts 7:10; chief (Lk 22:26) (in opp. to diakonon); leading as respects influence, controlling in counsel, Acts 15:22; w gen. Of the pes. Over whom one rules, so of the overseers or leaders of the church (Heb. 13:7, 17, 24) The noun ‘ruler’ (hegemon, Heb. 13:24) refers to leadership. It might be used of one in highest authority (e.g., a general), but it would be expressive of his leadership and not his authority.”
“Rule” as translated by some versions, may suggest to an English readers the idea of dominion and is so taught by a misapplication of Hebrews 13:17. As we will see, this idea is not consistent with the function of elders. The word only conveys the thought of a leader or one who has the power that causes men to follow. Some are determined to define the word by its association with chiefs, or authoritarian figures such as when applied to Joseph’s position in Egypt (Acts 7:10) and Pilate’s as “governor” (Matt. 27:2). However, the same word describes servants in the kingdom as being chief (Luke 22:25-26). Rather than such describing places of prominence as desired by the disciples, being chief meant being a servant.
Please note that the position is one exerted by influential counsel, not by dogmatic control. In this way, Judas and Silas are described as “chief” or “leading” (hegeomai) men, chosen to go to Antioch by the apostles, the elders, and the whole church at Jerusalem (Acts 15:22). The term translated “have the rule” is not something that applies only to elders, or kings and princes. It is also applied to leading men of influence. There is nothing taught either explicitly or implicitly that these men “ran the church,” or had some decision-making role.
Similarly, our application of Heb 13:17 to elders must derive more from their influence as leading men of the church who are said to serve the church in a particular way; namely, they watch for our souls (work of overseeing). This is the work of an overseer. It is not a description of some hierarchical position of rule that hides himself in the background only to lurch forward when felt compelled to make corrections. Certainly, an elder who watches for souls will be seen correcting, but he will be much more involved in other equally important activities. If he is truly a shepherd, he will also be more visible to the flock as he works in their midst. Earlier in verse 7, we read, “Remember them that had the rule (hegeomai) over you, men that spake unto you the word of God” (Heb 13:7). The leading or ruling influence of those teachers was due to what they taught.
Not only does the word hegeomai refer to governors, leading men of the church, and elders, but it is also applied to the ideal disciple whose greatness in measured by serving others rather than dominating others (Luke 22:26). If this word applied to elders and the translation “rule” means to run things, and have dominion, the Lord doesn’t seem to understand its meaning. And, if we are going apply the same rule of Pilate and Joseph to elders, then we are forced to make the same application to the leading men in Acts 15:22 and all others. From the use of the word, its meaning consistently refers to the one thing that all had in common -- the power of their influence over others. Hegeomai, though it may be applied to political rulers, is not used to describe their political authority, prestige or dominion over others (though he may have all of that) but is used to describe their influence in that role. Therefore, leading men in the city were men of great influence, not that they were city mayors or political figures. Joseph demonstrated his influence in Egypt as the Genesis record demonstrates. While he was second in command, hegeomai is used to focus on the influence not the command. The word would not always be chosen to describe a political ruler if that ruler is not known in the annals of history as being very influential. This also explains how a servant in the kingdom can be a “ruler.” In what way can he be of greater influence in the kingdom than through service?
Therefore, the kind of rule described by hegeornai is not the exclusive province of elders. Nor does the meaning of the word equip elders with authoritarian rule over a congregation. It is a term referring to any who are chief in influence, who lead (rule) by the influence of their counsel. Elders, those who watch for our souls, do this. Those who speak the word of God do this.
Not only do the words proistimi and hegeomai emphasize the leadership role of an elder’s rule, but the verb in 1 Peter 2:5 translated, “exercising” or “taking” in the phrase “exercising or taking the oversight” suggests taking the lead in watching or caring for the flock. The thought appears to describe one who is more aggressive, assertive, bold, and in the forefront, taking charge, leading into battle. Such a one is self-assertive rather than timid, shy, hesitant, fearful, retiring, apprehensive, fainthearted, or tentative. A leader does not have such negative qualities.
Shepherd
Of course, the term “shepherd” would also imply leadership. Moreover, it is separated here because it would also describe many other particular actions that describe the nature of an elder’s rule.
The Greek word “poimaino” describes the work of shepherding and can be translated “rule.” It is applied metaphorically to leaders of the Israelites, Jesus, and to the elders (presbuteros) of the N.T. church. Jesus is described as “the good shepherd” (John 10:11), “great shepherd” (Hebrews 13:20), and “chief shepherd” (1 Peter 5:4) who will reward the elders, (shepherds) with a crown of glory if they “rule” in the way God desires. He holds them accountable.
(1) One descriptive phrase that explains the nature of an elder’s role under the heading of “shepherd is “taking care of.” First, it can be shown that the phrase is consistent with the word proistimi. Second, the phrase is said to be equivalent to the “rule” elders have in the church.
By Definition: One definition Vines gives is, “attend to” indicating care and diligence. Arndt & Gingrich’s second definition states, “Be concerned about, care for, give aid, busy oneself with, engage engage in.” Bo Reicke has a lengthy article in the Theological Dictionary of the N.T., Vol. 7, p. 700-701. In it, he states that the eight times the intransitive verb is used in the N.T., it has the sense, “to lead, but the context shows in each case that one must also take into account the idea ‘to care for’. This is explained by the fact that caring was the obligation of leading members of the infant church. Thus, Paul says in Rom. 12:8: … Here the second expression is plainly analogous to the other two, which both refer to works of love. The meaning then, is somewhat as follows: ‘He who gives let him do so with simplicity, he who cares with zeal, he who does good with cheerfulness’ … a special group separated by the Spirit for the primary task of caring for others. The position is the same in 1 Thes. 5:12…..” the task of the proistamenoi is in large measure that of pastoral care, and the emphasis is not on their rank or authority but on their efforts for the eternal salvation of believers. (701).
Wanamaker comments on proistementos in 1 Thess. 5:12 as “those who are concerned about you” and in Romans 12:8 as “the one who cares for others,” although he adds that he believes it to be caring for them materially (New International Greek Testament Commentary, 191-92).
By Exegesis: The usages of the word in Scriptures confirm the thought of “care.” For example, 1 Tim. 3:4 speaks of the bishop who “rules” his own house well and has his children under subjection. The following verse reads, “If a man know not how to rule his own house, how shall he take care of the church of God?” Clearly, ruling is synonymous to “taking care of” the church.
(2) Elders are linked with the bishops (overseers) in Tit. 1:5-9 (cf. 1 Pet. 5:1,2). They refer to the same work. The verb episcopeo (look upon, looking carefully), and the noun episcopos (guardian, overseer) suggest that the responsibility of shepherds is to oversee (1 Pet. 2:5). Westcott says episcopeo, means “exercising the oversight,” “to watch over, to watch out for.” It expresses the “careful regard of those who occupy a position of responsibility” (A Linguistic Key to the Greek NT). How beautifully that harmonizes with the responsibility of elders who in the exercise of their rule, “take care of the church of God.” The term translated “oversee” is also translated “looking carefully, lest there be any man that falls short of the grace of God” (Heb 12:15).
According to Hebrews 13:17, the shepherds are given the charge to watch over our souls. After Paul warns of false teachers in Acts 20:28-30, he writes, “Therefore, be alert...” In order to provide for our spiritual food, they need to know us, our needs, and the dangerous threat that others have on the flock. The term “watch” in Heb. 13:7 comes from 2 words, “to search” and “sleep.” Therefore, they are to watch us to such an extent that they even have to search after sleep because of their tiresome efforts made on our account.
This definition makes perfect sense when reading 1 Peter 2:5, “Tend the flock of God among you, exercising the oversight.” Oversight is exercised by tending, taking care of, watching over. There is nothing in the word “oversight,” that describes an eldership that meet privately to decide the affairs of the work and then announce to the congregation what they have decided.
This is looking at the eldership as a board of directors who make decisions regarding the specific means and methods that are used to carry out the will of God. That is having dominion rather than oversight. Taking the oversight does not mean that you are taking control over the actions, decisions, and overall work of the members. The local oversight of elders means the watchful and diligent work of provision in behalf of those men and women under their care.
The popular explanation that we have all heard that elder’s rule in matters of judgment since they cannot rule in matters of faith is proven by the use of Thayer’s explanation of the term overseer. He says that an overseer is “a man charged with the duty of seeing that things done by others are done rightly” (p. 243A). McGarvey interprets, “to see that everything was done that should be done, and that it was done by the right person, at the right time, and in the right way” (A Treatise on the Eldership, p. 21). Others have made similar statements like, “The Holy Spirit has delegated to such men this authority in matters of judgment and other acts of expediency in carrying out the word of God.” No one argues that the elders have legislative authority (James 4:12) and that they must abide by the teaching of the word of God as must all members. Yet, seeing they watch in behalf of souls means that they are guiding and leading in harmony with divine law. It is believed that the time we meet, who teaches, what is studied in classes, whether we shall have a meeting or send a man somewhere to preach are all judgments that should be made by the eldership since their qualifications render them better able to make sound decisions of this kind. There is nothing inherent in the words to describe an elder that has authority of this kind. Whether they choose one faithful brother over another faithful brother for a meeting has nothing to do with the salvation of souls. Discerning the difference between truth and error and supplying the needs of the flock is a matter of concern. Whether we have the Lord’s Supper before or after the services has nothing to do with the salvation of souls. What time we meet, what N.T. book we study in class has no direct bearing on whether a soul is safe or not. That the word of God is preached is the important thing. Why do we assume that their oversight includes the making of sound judgment calls and decisions so that we can be sure that “the right person, right time and right way is chosen? If they had chosen 10:00 a.m. for the meeting time instead of 9:30, does that make 10:00 the right time and 9:30 a.m. the wrong time? Does choosing one faithful brother over another in holding a gospel meeting make their choice the right one and the other option the wrong choice?
We must understand that their “rule” includes their right of watching over your soul and mine and taking care of our needs. They rule in the sense that they insure that what we practice has the authority of the Lord behind it. Is that not in matters of faith? They rule in those areas because they are of particular interest to a shepherd who watches over the soul. That there are some decisions of judgment is obvious but that this is the area of their rule is questioned. If you are charged with seeing that others do things right, does that exclude them from choosing an expedient yet lawful means of carrying it out? Must you dictate how it is being done, also? The use of the word “overseer” does not support the idea of elders ruling in matters of judgment. When the chief shepherd appears, elders are going to be judged based upon their holding to the faithful word and ruling in accordance to the faith once for all delivered to the saints. They are delegated to lead, watch, feed, tend, be examples, teach, protect, and equip or perfect. In short, they look after or oversee the flock.
(3) Tend (“feed”) the Flock – (Work of Provision)
Psalm 23 depicts a pastoral scene where a shepherd causes the sheep to “lie down in green pastures,” “leading (them) beside still waters.” He is so careful to provide for Them that they are not in “want.” A review of chapter three and five of 1 Timothy show that elders who rule, or take care of their own household would include “providing for our own” (1 Tim. 5:8), taking thought for family members like widows (1 Tim. 5:3, 16). The point is not that elders should provide for the physical necessities, as a father would supply in his home, but that the rule of taking care of the flock (local church) would include giving them all the provisions necessary for their growth and health.
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