Elders

JM

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Does your church have Elders? How is it governed?

Some quotes from Baptist church history.

OF RULING ELDERS:

Ruling Elders are such persons as are endued with gifts to assist the pastor or teacher in the government of the church; it was as a statute in Israel, Exo. 18. Deut. 1:9–13. The works of teaching and ruling belong both to the pastor; bu t in case he be unable; or the work of ruling too great for him, God hath provid ed such for his assistance, and they are called ruling elders, I Tim. 5:17. helps, I Cor. 12:28. governments, or he that ruleth, Rom. 12:8. They are qualified for, and called unto, one part of the work: and experience teacheth us the use and benefit of such rulers in the church, in easing the pastor or teacher, and keeping up the honor of the ministry. Their qualifications are such as are requisite to rule, as knowledge, judgment, prudence, &c.; and as to the manner of their ordination, it is like ordination unto other offices in the church, with fasting and prayer, with imposition of hands. Their office only relateth to rule and order, in the church of God, and doth not include teaching; yet if the church findeth they have gifts and abilities to be useful in teaching, they may be put upon trial, and if approved, they may be called and solemnly set apart by ordination, it being wholly a distinct office from the former, which was only to rule well, and not to labor in word and doctrine.

- Benjamin Griffith

OF RULING ELDERS

1. Concerning the divine right of the office of ruling elders, there has been considerable doubt and much disputation. We, therefore, had a thought of passing it over in silence; but, on farther consideration, concluded to state briefly the arguments on both sides, then subjoin a few general observations, and so let the churches judge for themselves, and practice as they shall see fit.
2. The scriptures usually adduced to prove the right are the following:
(1.) He that ruleth, let him do it with diligence, Rom. 12. 8.
(2.) God has set in the church governments, I Cor. xii. 28.
(3.) Let the elders that rule well, be counted worthy of double honour, especially they who labour in word and doctrine, I Tim. v. 17.
(4.) Obey them that have the rule over you, and submit yourselves, Heb. xiii. 7, 17.
From the two first scriptures it is argued, that the ruler mentioned must be an officer, because he is mentioned with the other officers, and in contradistinction from them.
And from the last two it is observed, that there must be two kinds of elders, one that rules only, and another who, besides ruling, does also labour in word and doctrine.
3. But it is objected,
(1.) That there is nothing in the two first scriptures but may be accommodated to ministers.
(2.) That the two last may mean the same officer, i. e. a minister, who is said to be worthy of double honour, especially if he labours in his work.
(3.) There is no description given of the qualifications of persons for the office of ruling elders, as there is of bishops and deacons.
(4.) There are no directions how they are to be put in the office.
(5.) It would seem there were no such officers in the church of Ephesus, Acts xx. 19, 28. and of Philippi.
Phil. i. 1. nor in those of Pontus, Galatia, Cappadocia, Asia, and Bithynia. I Pet. i. compared with Chap. v. i. ii.
The observations we meant to make are these:
1. It must be confessed there are some appearances in scripture favourable to the office.
2. If there were none it would stand on a footing with some other things left to human prudence.
3. There is the same necessity for the office, as for that of a deacon, namely, to ease the minister of part of his burden.
4. By means of the office, the minister may avoid some hard thoughts and ill-will, which is very desirable.
5. It is of material advantage to a church, to have at least one among them, capable of bringing matters forward, stating them clearly for consideration, summing up the arguments on both sides in order for a vote, and presiding and maintaining order through the whole.
6. All ministers have not a turn or talents for it, in the degree that might be wished.
7. Some that are not ministers have, in a good degree.
8. Appointing such to this service, will not only invite them to come forward by making it their business, but will also give them a more particular right, and enable them to do more good, by cloathing them with a measure of authority.

- Samuel Jones

A plurality in the bishopric is of great importance for mutual counsel and aid, that the government and edification of the flock may be promoted in the best manner. At stated meetings of the bishopric, the members would report their separate doings, and confer together upon the teachings of scripture, which they would bring forth to the church for its consideration and adoption. Such a body would constitute the proper council of advisers to the church collectively, and to the members individually. Interchangeably each would aid the other in his department, and when necessary, would unite in any one department. Oh, what a blessing would such a bishopric be to a church! But ah! where are we to find men, whose gifts fit them for composing such a bishopric? The answer is given in the passage above referred to. "When he ascended up on high, he led captivity captive, and gave gifts unto men,—some apostles, some prophets, some evangelists, some pastors and teachers." To the ascended Redeemer and Head of the churches, must we go for these gifts. For he will be enquired of for them. The churches must desire them. They must understand this part of their divinely instituted order, and must earnestly wrestle with their Lord for the gifts that are necessary to carry it out.

They must be willing to do another thing. This is to afford these gifts a liberal support. The divine command is, "let the elders that rule well, be counted worthy of double honor, especially they that labor in the word and doctrine. For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And the laborer is worthy of his hire." I Timothy v: 17, 18. The principle on which compensation is here required to the elders, is obviously correct. It is payment for work done, for service rendered. For "who goeth a warfare at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk there-of?" The principle of compensation for service rendered, admits of graduation in the amount, according to the extent and quality of the labor performed. The duties of those elders who do not "labor in the word and doctrine," might be attended to by some, without interfering with their avocations in life, or by others in so small a degree, that a moderate compensation would be sufficient for the service done, whilst a larger remuneration would be necessary for those, who do "labor in the word and doctrine," since such should give themselves wholly to the work, in a profound study of the Bible, and in actual preaching "the truth as it is in Jesus."

Whilst a plurality of bishops is required for each church, the number is not fixed, for the obvious reason, that circumstances must necessarily determine what that number shall be. In a church where more than one cannot be obtained, that one may be appointed upon the principle, that as soon as another can be procured there shall be a plurality. And when, from the poverty and fewness of the members, it may be impracticable for them to afford a support to the ruler or rulers they may have, let the members faithfully do what they can, and let the rulers imitate the example of Paul, who "ministered with his hands to his necessities, and to them that were with him."


- William Bullein Johnson
 

PrincetonGuy

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The New Testament Church was born in a Hellenistic world under the rule of Rome which had substantially quenched democratic thought and practices. One might have expected the New Testament Church to rebel against Roman rule and press for a democratic form of church government but we do not find any such thing in the New Testament itself. Most theologically conservative New Testament scholar today agree that by the middle of the first century of the Christian era James, the half brother of Jesus, was the Bishop of the Church in Jerusalem, and in the book of Acts Luke portrays even Paul and Peter yielding to the authority of James who served with the assistance of other elders (Acts 15:2, compare Acts 15:23, 16:4, 21:18). Luke does not, however, tell us how James came to be the Bishop of the Church in Jerusalem or how the other elders came to be elders. I doubt, however, that the Christians held an election and voted James and the other elders into office.

We know a little more about the churches that Paul pioneered. He pioneered the churches from scratch, sometime with the help of Barnabas, and served as their pastor, or co-pastor with Barnabas, appointing elders (Acts 14:23, compare Acts 20:17; 1 Tim. 4:14, 5:17, Tit. 1:5) who apparently succeeded him when he moved to pioneer another church in another city. In writing to Titus, Paul told him to “appoint elders in every city” (Tit.1:5). The Greek word translated “elders” in these verses is πρεσβυτερους (presbuterous, from which we get the English words ‘presbyter’ and ‘presbytery’) which is translated interchangeably in our English versions as bishops, elders, and presbyters.

However, in Philippians 1:1 we find Paul and Timothy addressing “all the saints in Christ Jesus who are in Philippi, including the overseers and deacons.” The Greek word translated “overseers” in this verse is επισκοποις (episkopois, from which we get the English word ‘episcopal’) and the Greek word in this verse translated “deacons” is διακονοις (diakonois, from which we get the English word ‘deacon.’) Luke, in the book of Acts, helps us to understand what an “overseer” was in the first century church when we compare Acts 20:17 & 28:

17. 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.

We see from these two verses that the overseers were the elders of the church, that is, the men who presided over the assembly of the believers.

As for the deacons, we find the following

1 Tim. 3:8. Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain,
9. but holding to the mystery of the faith with a clear conscience.
10. These men must also first be tested; then let them serve as deacons if they are beyond reproach.
11. Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things.
12. Deacons must be husbands of only one wife, and good managers of their children and their own households.
13. For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.

Apparently the deacons were officers in the church who assisted the overseers with the administration of the church, and apparently they were appointed by the overseers (or ‘elders’ or ‘the presbytery’), who themselves were appointed by men who were already overseers (or ‘elders’ or ‘the presbytery’) (Tit. 1:5) and probably ordained by the laying on of hands by the overseers (or ‘elders’ or ‘the presbytery’) ordaining them. It is interesting to note that in the New Testament that when it speaks of overseers (or ‘elders’ or ‘the presbytery’), it speaks of them in the plural. The concept of a single pastor and a board of deacons is absent.

In view of this, what should we as Baptist do? I believe the answer to this is fairly simple. The practice in the First Century Church worked very well for them, but over time the church became more and more corrupted and the bishops and other elders became more and more apostate and were no longer fit to appoint or ordain anyone to that office. After the Reformation, small groups of believers gathered together and these groups of believers grew and multiplied and evolved into the denominations and other groups that we have today.

We Baptists very much enjoy the autonomy of our individual congregations and the freedom that brings to us to govern our local assembly as we see fit while at the same time we are firmly rooted in our Baptist traditions, including the tradition of a democratic form of church government where the senior pastor is elected by either the congregation or the church board to serve as the pastor, and he in turn appoints (or hires) his associate and assistant pastors. This has worked very well for us for hundreds of years and I see no need to change it. Those individual Baptists who oppose the election of pastors by the laity are free to pioneer their own church and assume the pastorate of it until their church decides that they have had enough of him and votes him out.

(All of my Scripture quotations are from the NASB, 1995)
 
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1watchman

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All gifts in the NT Church are faithful works and not appointed positions, I see, and are in the plural in a local assembly (regardless of what the religious sects down through history have devised).

According to the Scriptures one is called by God to a work and is recognized by the gathered saints for that work, as one among the "holy" and "royal priesthood" of all believers (1 Pet. 2). The servants are not to be appointed by men (note Rev. 2:4-6). One should be exercised to serve and be faithful in it. I have some writings on this subject if one is interested in further understanding.
 
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