Not long ago a brother suggested that congregations with elders tend to weather religious storms with greater ease than those who are led by evangelists. As I considered this observation it became evident to me that this brother had perhaps put the proverbial finger right on the real issue. When it comes to leadership in the local congregation, God’s design is that elders be ordained to guide the flock.

While Ephesians 4:11-12 certainly emphasizes the role of the evangelist, it does not overemphasize it. Paul goes on to say that besides apostles, prophets, and evangelists, God also gave pastors (elders) and teachers for the perfecting of the saints, for the work of the ministry, and for the edifying of the body of Christ. Only when all the “offices” listed are fulfilled, and fulfilled faithfully, can the body of Christ completely do the work that it is designed to do.

The purpose of this brief overview is not to exhaust the nuances of the elder’s qualifications or the many facets of his work. However, if we can gain a deeper appreciation for the “eldership” within the local congregation it should help us to both respect and better support those whom Christ has set over His people. Furthermore, without minimizing the need for evangelists, understanding the eldership should help us see the vital need to qualify pastors (elders) in as many local flocks as possible, in as short a time as is feasibly possible.

Obviously, the church needs qualified leaders (elders, deacons, evangelists, teachers). And whether by official designation or from the sheer weight of some pressing need, leadership of some kind will eventually present itself. It is obvious, however, that not all leadership, in and of itself, is productive or scriptural. To allow a crisis to force the selection of leaders is at best unwise and likely ill-fated. It is much more preferable to be proactive and avert a crisis via good leadership than to attempt to patch up a bad situation by sticking unqualified men in the cracks. Proper leadership will never occur by allowing the wrong men to run the show. John reminds us of what happens when a church boss like Diotrephes calls the shots (3 Jn. 1:9-10). When the scriptural pattern is followed it will result in a proactive plan where a plurality of scripturally qualified men is sought out or, if necessary, trained up to fulfill the biblical task of leading the church.

Church leaders are not a luxury. They are a necessity! Christians are the sheep of Christ’s pasture and sheep need shepherds. The question, then, is what pattern has Christ left us? Often when a congregation is established there may be a period of years or even decades where, for various reasons, it is unable to qualify men for the eldership. Scripturally speaking this may be permissible providing there are legitimate reasons. For example, if a congregation consists of only unmarried persons then obviously that congregation is not ready for the eldership (see 1 Tim 3:2). God understands that sometimes it takes time before the fullest pattern of His will can be implemented. Thus, in the meantime, the congregation is certainly authorized to assemble and carry on albeit in what might be called an “immature state.” Acts 13:1 does not mention elders at Antioch. They were a vibrant church, however, who even sent out evangelists. When Paul left Titus in Crete there were already faithful congregations on the island as well. But they were immature in the sense that they needed further leadership. Titus was told to help their maturation by ordaining elders in every city (Titus 1:5). The point then is that evangelists in the New Testament obviously did their job. But converts still needed permanent oversight from local elders and leaders who intimately knew the flock and knew the lay of the local landscape.

Congregational establishment and growth are not always a straightforward process. The road to maturity generally twists and turns through many seasons of a congregation’s lifespan. And unless a group has been the product of an unscriptural division, often an evangelist has the privilege of either establishing and or guiding a newly formed group of believers. This is certainly scriptural and can produce some of the best years and sweetest memories in the collective mind of that congregation. Eventually, however, these exciting years should mature into years where the congregation is no longer guided solely by an evangelist but is led by local pastors (shepherds) who arise from within the flock itself.

Obviously, elders cannot be ordained until a congregation is established. Likewise, a congregation cannot be established until an evangelist or other Christians (Acts 8:4) convert the lost. There are many steps leading up to a fully developed congregation with elders. With that said, however, there are some inherent dangers that sometimes arise between the “church planting” stage and the “mature stage.” And ironically, when it comes to leadership, one of the biggest blessings a new congregation enjoys can also become one of its biggest liabilities. By this I mean that while a new congregation should find a great blessing in the evangelist who planted the church, it must not allow that evangelist to become a “one man show.” Hopefully this never occurs purposely, but it can and does occur. Over time it is easy for a “preacher” (evangelist) to forget to train others. It becomes easy for the congregation to rely too heavily on the preacher for everything from the Sunday sermon to maintenance on the church house. When this happens both congregation and evangelist have forgotten their roles and what kind of relationships each is supposed to have with the other.

Without being unduly critical of the system that most of us have inherited, it is clear that in some instances the “one cup” Churches of Christ have been lulled into an unhealthy preacher centric model of leadership. Rather than longing for the day when the fledgling congregation has elders and deacons, and can fully stand on its own, a preacher is sometimes brought in to do all the work. This was never the pattern of Scripture. When a brotherhood becomes overly focused on evangelists to the exclusion of elders, several dangerous things can occur.

First, a church is weakened when preachers see their role as one of sole control over a congregation with which they are working. An evangelist should be thrilled to see the day come when, after training others, he can refocus on lost souls and let other qualified men shepherd the flock. Second, the “preacher-centric” model is not healthy for the wider group of congregations we sometimes call “the brotherhood.” Local congregations should be able to make scriptural decisions for themselves without fear of censorship from the brotherhood. This has sometimes been a problem as preacher-centric thinking has allowed preachers (evangelists?) to overstep their scriptural bounds. Evangelists (preachers) evangelize! They are not brotherhood administrators who are free to dip their fingers into everyone’s plate. Unfortunately, because of a lack of local leadership, sometimes it is an evangelist who creates strife between autonomous congregations. This is neither biblical nor helpful. Evangelists need to learn to focus on converting the lost and bringing a congregation to maturity. They do not have the liberty nor license to be the “head” of the local body of believers. Furthermore, the Bible pattern seems to be that an evangelist is sent out by a supporting congregation to whom he answers. He is not a free-lance orator who is at liberty to roam at will stirring up strife (Acts 13:1-4).

In regard to this area one more observation may be in order. When a brotherhood becomes overly “preacher-centric” it can actually and ironically create a “less-evangelistic” environment. By this I mean that when a “brotherhood” begins to see “preachers” as the glue that binds them to other congregations there is a danger that local evangelism will be neglected in favor of an undue interest in what the “brotherhood” is doing or what the “brotherhood” thinks. When a solid local eldership is at work, however, the focus can be brought back to where it needs to be—on local growth and evangelism. Scripture never authorizes the “brotherhood” to be a substitute for the “local body.” In fact, Scripture authorizes limited cooperation between autonomous local congregations. Over the past seventy-five years the trend toward big brotherhood meetings, multi-congregational supported “works” and even foreign endeavors has, in this writer’s opinion, shifted some of the focus away from the local work. When a scriptural eldership is in place the spotlight will be returned to where the New Testament put it: on the local work and the local congregation’s leadership.

So, if long term leadership is not solely bound up in the evangelist, then what leadership model should be developed and followed? The answer is found in Titus 1:5. Paul told Titus, “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.” An eldership is to be the goal of every faithful congregation. What then are “elders” and what are their duties? The rest of our study will consist of two parts. First, we will look at the descriptive terms that Scripture uses for the eldership and then we will look at the advice Paul leaves for real elders in the field (Acts 20).

The Terms: Elder, Pastor, Bishop

There are three basic terms in scripture that describe the “office” under consideration. We will briefly look at and define each. As we do, keep in mind that the terms used, while denoting inherent authority, are used more in a descriptive sense than in a hierarchical sense. No matter who the leader is or no matter what role he plays, he is yet a servant of Christ and by extension a servant of the church. He is not an administrator in the worldly sense of the word. Neither are he and his fellow elders a controlling board that dictates from a boardroom while never getting their own hands dirty. Elders are servants! They are leaders who lead by living the qualities of Jesus Christ.

As is apparent, the word “elder” is probably the most recognized term for the office under consideration. As both the English and Greek word (presbuteros) suggests, it refers to one who is older and mature. The elder is going to be one whose years have bestowed upon him the benefits of wisdom. Luke uses the word presbuteros in Acts 14:23 to describe the ordination of “leaders” in places where Paul had previously established congregations on his first missionary journey.

The second word used in Scripture to describe the “office” under consideration is “bishop.” The term in English comes from a Greek word (episkopous) meaning “to oversee.” Again, the term is much more indicative of the nature of the leader’s role rather than one that implies hierarchal lordship. Jesus forbade even his own apostles to develop a hierarchy let alone servants of the church today (Mt. 20:27). The bishop was to watch over the flock, pay attention to cultural and doctrinal winds of change, and seek to be a “point man” for the many transitions a congregation would naturally go through. It is interesting to note that lexicographers suggest the term episkopous carries the idea of “inspection or even judgement.” Often, we think of judgement only in the negative sense. Keep in mind, however, that inspection and judgement need not always be negative. Sometimes, for example, a good leader “inspects” other’s work to find the good they are doing. Thus an “overseer” need not be a stuffy, critical old personality that is always complaining. Rather he is one who has the best interest of others in mind and relishes seeing others succeed.

The final word Scripture uses to describe the “office” under consideration is that of “shepherd.” The Greek word is the word “poimen” but comes into the English language via the Latin (pastor). Thus, it carries the idea of one who guides, feeds, and protects a flock. Jesus uses a form of the word in Matthew 9:36 when He sees the people of Israel as sheep without a “shepherd.” Likewise, the book of Ephesians uses a form of the word as Paul lists the leadership of the church (pastors, 4:11). And Jesus Himself is described as the Good Shepherd (John 10) as well as the Chief Shepherd (1 Pet. 5:4). Certainly, there is no more tender and meaningful word used to describe qualified and scripturally ordained leaders in the church.

The qualifications and duties of elders (pastors, bishops) are multifaceted. For a fuller study of an elder’s qualifications see Paul’s words in 1 Timothy 2 and Titus 1. These passages will no doubt be covered in other studies. However, in our concluding remarks let us now turn to the advice Paul gave to elders in the “field” who were already doing the work of leading and guiding the church.

The Ephesian Elders

Acts 20 is one of the most poignant chapters in the New Testament. As Paul hurries to get to Jerusalem for the Passover, he takes time out of his already busy schedule to call a special meeting with the elders at Ephesus. There on the shores of the Mediterranean Sea in the harbor town of Miletus he sends for these men and, as Scripture indicates, has his final conversation with them. Times ahead were about to get difficult and Paul wanted the Ephesian elders to know what lay in store. His words are poignant with anticipation and pregnant with impending danger.

Paul’s Commitment

Paul begins his speech by setting himself forth as an example to follow. In chapter 20:18 he reminds them that he, himself, had lived an exemplary life among them. This no doubt would have reminded the elders of their own need to be an example of godliness both to those within and to those outside the faith (1 Tim. 3:7). He further reminds them of his commitment to the truth and how such commitment had created for him personal hardships. They too would need to be willing to bear up under the difficulties that lay ahead. Paul also reminds them that he had put his all into his work. He had dedicated himself fully to teaching them both publicly and privately. Paul utilized every occasion and never wasted an opportunity to preach Christ. Likewise, the Ephesian elders must follow suit. Finally, he reminds them that he had not shunned to declare the whole counsel of God. Likewise, they must do the same. They were not to let partiality enter their presentation of the Word. They were to lead evenhandedly and not neglect any of God’s truth no matter how inconvenient it might be to preach it.

Paul’s Counsel

In verse 28 Paul shifts from his own example to the elder’s responsibilities. Notice that he begins with the admonition to “take heed to themselves.” They were to look at their own hearts and lives before they could successfully lead the flock. This is certainly where every Christian needs to start if they want to be leaders. Paul told Timothy to take heed to himself in 1 Timothy 4:16. Likewise, elders are to set an example and monitor their daily lives.

After looking internally, elders are to then look externally and take heed to the flock. Once a leader has genuinely surveyed his own heart, he may then more sincerely and less hypocritically look at the lives of others. And when an elder has fully imbibed the doctrine of Christ he will be then be qualified to teach and edify others (see 2 Tim. 2:2). Through the teaching of the word the flock is fed, guided, protected, and built up.

Paul’s Caution

Leading God’s people is not for the timid or weak of heart. At times there will be confrontations. Hopefully, such conflict will not be within the flock, but such is possible. The elder must be prepared for both internal and external conflict. History shows that Satan has never been content to leave a flock peacefully grazing in the pasture for very long. The devil delights in stirring up controversy. Strong leadership is needed to wisely navigate the straits of conflict.

The illustration Paul uses in verses 29-31 is terrifying and sobering. But it aptly fits the overall picture of what a shepherd (pastor) might face. Paul knows he will not be on the earth forever and he foresees a time of great conflict ahead: a time of apostacy. He says that the flock (the church) would be attacked by wolves. These wolves would be ravenous and bloodthirsty. Their single self-centered goal would be to scatter and destroy the sheep. Paul uses the words “not sparing” which indicates that these wolves would have no mercy, not even on the little lambs.

But who were these “wolves?” They are the same “wolves” that prowl within and without of the church today. They are spiritual wolves who seek to divide and conquer God’s people. They are false teachers who bring in damnable heresies (2 Pet. 2:1). They are change agents who want to fulfill their own lusts and remake the church in their own image. Even more alarming, Paul warns that some would even arise from within the church. This suggests the unthinkable—namely that even once faithful members and leaders can turn into apostates. But let us not think that false doctrine is only spewed from the pulpit. Wolves come in sheep’s clothing and seek private opportunities to divide and destroy the flock. Hence a good elder is a vigilant shepherd. He watches for himself and for the flock. Like Jesus the Good Shepherd, he is willing to lay down his life for the sheep (Jn. 10).

Paul’s Commendation

We close our little survey with Paul’s final advice found in verses 31-35. In his final words he speaks gently to the elders of Ephesus as he says, “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.” To any elder or leader, to any who would shepherd the flock of Jesus Christ, to any who would presume to oversee God’s people, the same advice is applicable. It is the Word upon which the office of elder stands and upon which it can only stand. No matter what facts, truths, or advice we have discovered in the preceding pages, the final word on the eldership is the “Word of His Grace.” May our congregations seek to know God’s Word, apply God’s Word, and ordain Godly men to lead by God’s Word.

 

Article Written By: John Michael Criswell | mikecriswell123@gmail.com