The background and development of the profession of elder
Like many ancient societies, Israel honored the role of the older, mature men of the nation, and looked to these “elders” for leadership. The role of the elders and the process for recognizing them in Israel is not clearly delineated in the Old Testament, but their existence and importance as a group is widely mentioned (Ex 24:1; Lev 4:15, 9:1; Nm 11 :16; Ez 7:26). In the Gospel narratives, the Jewish elders are a visible group (often opposed to Jesus). There is no question that the pattern of eldership in Israel is a key background for the office in the New Testament, even if the office of Christian elder is once again clearly and distinctively defined.
When Jesus established the church, he assigned his twelve apostles to teach his word and, through that teaching, give leadership to his people. As the apostolic age drew to a close, the apostles (Paul in particular) took deliberate steps to raise up a new generation of leaders in the post-apostolic church. Paul was concerned that the leadership of these men (Timothy, Titus, and others) was reproductive. In Ephesus he specifically instructed Timothy to invest in leaders who would in turn be able to invest in others: “…what you have heard from me in the presence of many witnesses, entrust to faithful men who are capable of teaching others as well. (2 Tim 2:2). It is at this point in early church history (where local church leadership is passed from Paul and his associates to new leaders) that we see the office of elder take shape and appear in a formal sense. In Acts 14, Paul and Barnabas assign elders to the churches in Lystra, Iconium, and Antioch before they leave. In Acts 20, when Paul returns to Ephesus, he can already call the elders of the church together (Acts 20:17) and leave them a position for his ministry. In Titus, Paul affirms that his main objective in leaving him in Crete was “so that you would put what is left in order, and appoint elders in each city as I commanded you” (Tit 1: 5). The implications of this are particularly interesting: Paul’s work is not finished, and the church is incomplete until elders are appointed.
key terms
Our focus in this essay is on three New Testament terms that are used in closely related ways to refer to key spiritual leaders within the church: presbuteros, episkopos, and poimēn. The meaning of these terms and their relationship to each other have been the subject of debate for a long time.
episkopos Y presbuteros are normally translated as “elderly” in Spanish (episkopos sometimes translated as “overseer” as well). Of these two terms, presbuteros it appears more frequently in the New Testament, sometimes referring to Jewish “elders” (in the Gospels and Acts). When episkopos Y presbuteros are used to refer to leaders within the church, it is very difficult to discern any difference between their meanings. In Titus 1:5-9, Paul appears to be speaking to the same group during his speech, but he uses the term presbuteros in verse 5 and the term episkopos in verse 7. In the account of Paul’s farewell to the Ephesian elders, found in Acts 20, the two terms are again used interchangeably (presbuteros v. 17; episkopos v. 28) to refer to the same group.
Many denominations have based their models of church governance and ordination on the understanding that these two terms identify a single office. A notable exception to this is the Anglican or Episcopal Church, which is generally understood to refer to two separate ordinations of ministry, that of bishop and that of presbyter/priest. Under this system, the presbyter is in charge of a parish, while the bishop oversees groups of parishes within a region and assigns presbyters to those parishes. Generally, however, most Protestant denominations view these two terms as referring to the same role, that of elder in the local church. It is significant to note that the New Testament normally speaks of elders in the plural and refers to them as a group, suggesting that there will normally be a plurality of elders within a local church.
The next question that arises is the relationship between the role of elder and that of shepherd (in Greek poimen). In Ephesians 4:11, when discussing the types of leaders Christ has provided for his church, Paul lists “apostles, prophets, evangelists, pastors, and teachers.” The structure of this phrase in the original text suggests that the pastors and teachers constitute a single group (“pastors-teachers”).
We know from 1 Timothy 3:2 and Titus 1:9 that elders must be able to teach (see also 1 Tim 5:17), so it is reasonable to think that “pastor-teachers” could be elders. The suspicion is confirmed when we learn from other places in the New Testament that elders are to care for God’s sheep as undershepherds (Acts 20:28; 1 Pet 5:1-4). Given these observations, we must be cautious about making hasty and rigid distinctions between pastors and elders in our leadership structures. Such distinctions are all too common, particularly where the elders are seen as a corporate-style “board of directors.” Although practical or legal considerations may require such a structure, the New Testament views elders primarily and above all as shepherds of the flock.
At the same time, lay elders and full-time pastors will not serve in exactly the same way. In 1 Timothy 5:17, Paul seems to allow some distinction in the emphasis and intensity of the role: “The elders who rule well may be considered worthy of double honor, especially those who work in preaching and teaching.” Paul is not suggesting that some elders need not teach at all, for he makes it clear throughout that elders must be apt to teach. But he seems to expect that some elders will be particularly dedicated to the task and spend more time on it. From the immediate context of this verse it is clear that the “double honor” due to the elders who “work in preaching and teaching” refers primarily (even if not exclusively) to the payment they receive for their labor. Not all elders will give their time solely or substantially to the work of the ministry and will be financially supported by it, but some will. Thus, distinctions can be drawn between vocational and lay elders in terms of the intensity and focus of their service, but they share their fundamental character as subordinate shepherds of God’s flock.
The responsibilities of the elders towards the church
No matter how the particulars of the office may be defined in any ecclesiology, the role of the elder is one of spiritual leadership. It is a “good work” (1 Tim 3:1) and includes the guidance, protection, teaching, discipline, and government of the church. The office of elder is vital to the structure and health of the church; a church without elders is simply incomplete (Tit 1:5).
The elders have the overall responsibility to care for and protect the church (see Acts 20:28-31). This comes largely from his teaching ministry. Among the qualifications established for elders in the New Testament, the only gift or ability that is required (as opposed to character requirements) is the ability to teach (1 Tim 3:2). This gift of teaching will have a protective purpose for the church: the elder must “also be able to exhort with sound doctrine and refute those who contradict” (Tit 1:9). Therefore, the faithful teaching ministry of the elder is to be both positive and negative in character. We see this again in Paul’s charge to Timothy to “preach the word”; In carrying out this charge, Timothy must be prepared to “admonish, rebuke, and exhort with much patience and instruction” (2 Tim 4:2).
Ultimately, the elder is concerned with shepherding and protecting the souls under his care through the faithful ministry of the Word. Although not explicitly named as elders, Hebrews speaks of the “leaders” of the church as people who “watch over their souls, as those who will give an account” (Heb 13:17). Responsibility for the care of souls is a useful mindset for the role of elder, and the reminder that elders are accountable to the Lord for this care is sobering.
The responsibilities of the church towards the elders
Although elders have weighty responsibilities to the church family, the Scriptures make it clear that the church family, in turn, has an obligation to respond willingly and joyfully to the leaders God has placed. In the passage quoted above, Hebrews exhorts the church: “Obey your pastors and submit to them, for they watch over your souls, as those who will give an account. Let them do it with joy and not complaining, because that would not be profitable for you” (Heb 13:17).
As with leaders in any other context, church elders will be open to criticism and opposition at times. It is necessary to grant them honor (1 Tim 5:17) and protect them from unjust attacks: “Do not admit an accusation against an elder, unless there are two or three witnesses” (5:19). At the same time, the elders who sin unrepentantly will receive a public rebuke (5:20). The elders are in a privileged position, and therefore a high standard of responsibility is set (see James 3:1).
Apart from the general obligation of the church to respond willingly to the leadership of the elders, there is the particular responsibility to provide materially for those who work in the ministry of the Word (1 Tim 5:17-18; cf. 1 Cor 9: 1-14). Paul’s instruction to give “double honor” means that good service is to be well rewarded, recognizing that such work, if diligently done, is real work worthy of honorable treatment and not meager reward.
Finally, the church has an obligation to pray for its leaders. The author of Hebrews requests prayer for himself as a leader (Heb 13:18). Paul frequently expresses his commitment to pray for believers, and also asks that churches pray for him (1 T. 5:25; Col 4:3-4).
The qualifications and commitments of the elderly
Paul sets out two (mostly parallel) lists of qualifications for elders in 1 Timothy 3:1-7 and Titus 1:5-9, and those responsible for identifying new elders need to ensure that candidates meet the qualifications established in they. It is too easy to import the world’s criteria for choosing leaders (success, wealth, popularity, etc.) instead of upholding the standards of…