Church Government
What the New Testament teaches on how churches should be governed
SECOND CONTINUATION IN ANSWER TO NORMAN EDWARDS' CHURCH GOVERNMENT PAPER OFFICIAL FUNCTIONAL DIFFERENCES BETWEEN A MINISTER/ELDER AND DEACON/SERVANT We have before proved in part one, that the elders of the church are also the same as the overseers, bishops, shepherds, and teachers. An appointed elders can be called by the preceding names. The word "elder" or as we commonly today would say "minister"(used in the religious community) is an overall umbrella name, under which lies the names mentioned above (overseer etc.). The word commonly given to official church servants - deacon - by most Christian churches, is not an umbrella name, in the same way "elder" can be. A deacon/servant of the church in the way Acts 6 appointed is just that - a servant or deacon, no other names specifically given in the NT. Their one official function is that of "serving tables" - physical matters within the church. The eldership ministry in contrast, is broken down into what we might call sub-functions under the one name of eldership. The following will I hope clarify what I have said in simple diagram form. ELDERSHIP MINISTRY SUB-NAMES overseer, bishop, shepherd, pastor, teacher (as used in the KJV). MAIN FUNCTIONS to "give ourselves continually to prayer, and to the ministry of the word"(Acts 6:2,4). SUB-FUNCTIONS 1. Apostles 2. Prophets 3. Evangelists 4. Pastors/Teachers (Eph.4: 1 ) DEACON MINISTRY SUB-NAMES serve/servant MAIN FUNCTIONS to "serve tables" - physical matters (Acts 6:2). SUB-FUNCTIONS None As before shown, the Elders/Apostles at first in the NT church had the responsibility of BOTH the spiritual and physical duties. When this became too much work to handle, they answered by delegating the physical work of the church to qualified persons. As the elders were delegating half of their responsibilities to others, it was naturally logical that such persons chosen should have nearly all of the same basic abilities and qualifications that the elders had. This we shall clearly see as we look at the following outline of basic requirements and qualities Paul was inspired to lay down, for the appointment of Overseers/elders and Deacons/servants, in his letters to Timothy and Titus. The reason as to why, should I believe, be plain to those who have carefully studied all that has been written by me thus far. Acts the sixth chapter tells us that the apostles believed their number one function in life was "prayer and to the ministry of the word." Paul here to Timothy breaks it down further still into two categories - "able to teach" (or as the Greek reads - "skilful in teaching") AND in taking "care of the church of God." The time involved for a man to qualify in these two skills alone would require some considerable length of days. That is why Paul went on to say such a person could not be a "novice" or as it is in the Greek - "newly planted." They would have to have had a pretty good duration of time living as a Christian and walking with God and His word, together with "church community" experience. These two functions as well as prayer, are the MAIN heart and core of the work of the spiritual eldership ministry. As we have seen earlier, an elder may also function for a long or short time as an apostle, or prophet, or evangelist, maybe a combination of the functions mentioned in Ephesians 4:11. Nevertheless, an overseer/elder has always to officially be "on duty" shall we say, as a "skilful teacher" and as someone who "takes care of the church of God." Those two duties "go with the territory" and are "part of the job" - they "come with the job" as some say. But those same two duties DO NOT OFFICIALLY BELONG TO THE WORK AND RESPONSIBILITY OF DEACONS! Persons chosen as official church servers or deacons for physical duties DO NOT have to be official church "teachers" or official "taking care of the church" servants in the spiritual sense. Elders must "feed my sheep" spiritually, as Jesus told Peter. They must "teach" in official church gatherings the word of God. They must "teach" in ways that are other than private personal evangelism. I am teaching in writing these study articles, or bringing a sermon, or conducting a church "bible study." I am officially obligated by God and the church to teach in these ways, though not necessarily all of them. A deacon while functioning in that appointment IS NEVER UNDER ANY OFFICIAL CHURCH DUTY TO EVER "TEACH" IN THE WAY I HAVE JUST DESCRIBED ABOVE. If a deacon is invited or requested to preach a sermon, conduct a church "bible study" or write a spiritual article, he is not under ANY obligation to accept. He can politely refuse. His deaconship should never come into question because he refuses to lead out in official spiritual church functions. He was called and chosen to serve in physical matters in the church and that is where his duty starts and ends. He should be wonderful at fulfilling those physical duties because he has the qualifications and the abilities from God to so function. I have known and talked to some deacons who had been faithfully carrying out their duties in the church for decades, and who had NO DESIRE WHATSOEVER to be an overseer/elder or have any official function in spiritual duties within the congregation. They had no desire to preach, to teach groups of people, or write any spiritual articles for the churches publications. They knew their calling, they knew where God had placed them in the body of Christ, they were honest enough to "examine themselves." They knew God had not called them to be elders. They knew God had not given them the gifts and abilities needed to be spiritual overseers in the church. And they were perfectly happy and contented Christians! They sure knew, had no bones about it, were quite candid in admitting, often the first to admit, that THERE WAS A DIFFERENCE BETWEEN A MINISTER AND A DEACON. An Elder must take care of the church of God. He is required to do so, he is obligated to so work. This may call for private member counselling on many personal problems and troubles in life, that the individual member requests guidance on, from child rearing, to marriage difficulties, to sex questions, to financial matters, to employment decisions, and whatever else the church member wants to confide in the minister/s. After all the elders are to be as spiritual fathers (not to be called "father" as a title) to the members of the congregation. And I have noted that churches who do have the correct form of NT government, live as a family, where the elders are highly respected and taken into great confidence, as the people do want to be cared for in many ways. Sometimes that "taking care of the church" may mean the elder/s are humble enough to see the personal problems of some are so large and complicated, that the advice given is for the member to seek counsel from someone who specifically deals with and is a certified expert in such matters. The duty of a deacon covers no such territory. He is under no obligation to so counsel with congregation members. If someone from the church comes to them wanting to pour out all their nitty-gritty private problems and seeking advice, he can kindly refuse to hear and send them to the elders. Again I have talked to many deacons who have been wise enough (one of their qualities is wisdom - Acts 6) to realize they were not called to function as elders, and just did not have the gifts from the Lord to "take care of the church of God" in this spiritual way. And believe me it does take special gifts to care for the church in this manner. The mental stress of having people confidently share with you their many trials, tests, and troubles, hoping you will be able to help them, can put you in the hospital with a nervous break down. I have seen a few good ministers end up this way. Certainly men who have not been called, given the gifts, and met the qualifications to be overseers in the church, should ever try to be one, for it is a most demanding occupation! Please believe me, as one who speaks from personal experience. It is one reason why James was inspired to write: "My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment" (James 3:1). A minister's life can be very difficult at times, in many ways, sometimes physically, sometimes spiritually, sometimes both at the same time. Read again 2 Corinthians chapter eleven and verses sixteen to twenty-eight. Note verse 28, "Besides those things that are without, that which comes upon me daily, the care of all the churches." OH, THERE IS A DIFFERENCE BETWEEN MINISTERS AND DEACONS ! Then let me say, in the event that some would misunderstand all I have stated above. If some deacons are gifted, or find themselves to be gifted in spiritual matters, after being appointed to function in official physical matters, it will come out, it will be noticed believe me. Such things can not be hidden from the elders or from the congregation. If such deacons are invited to lead in spiritual church matters such as "Bible studies" etc. they can accept the invitation. It is hoped they will accept, for in so doing God may be calling them to move into the eldership ministry. They will need to be trained and proved to find if this is so and the will of God. I have seen this in action also over the years. Some men have been called from the official deaconship duty into the official eldership duty in the process of time and experience. Then on the other hand, I have seen it work this way. A man is appointed as a deacon, he has met all the requirements to function in that duty. After a while, the elders as well as the general membership note that he has some spiritual leadership abilities. God may be calling him to the eldership. The man himself is pleased to be given official spiritual church opportunities, so he and others can see if the eldership ministry is his ultimate destiny. As time goes by he serves in spiritual church programs like Bible studies, youth evangelism gatherings, and visits to the homes of the brethren with an elder or elders. He clearly discovers within himself that although he may have some "talking" ability and a pretty good understanding of the word of God, the ELDERSHIP MINISTRY is just not for him! He finds through getting his feet wet, he just cannot cut it, just cannot handle the daily stress and responsibilities of "caring for the church" as elders must do. He is then quite content and happy to let everyone know, and once more function in the duties of a deacon only. I have seen this very thing take place among some churches of God. That is fine, sometimes it takes a little maneuvering within the body of Christ before we find exactly which part of the body we are to function as. God places us in the body as it pleases Him, and in accordance with the gifts and abilities we have through the Holy Spirit. I should also make it plain that a man chosen for the eldership ministry does not have to be a deacon first. The 12 apostles, Paul, and others in the NT were not deacons (as we think of deacons today in the church) first, and then later elders. Many officially appointed elders have never served as officially appointed deacons, for their qualifications as noted above COVERS that for deacons, and goes beyond to that of the overseership. MORE NECESSARY DUTIES FOR MINISTERS/ELDERS Before we look at them, somewhat in detail, I think this is a good place to answer an argument that goes like this: "Timothy is not called an elder, he may not have been one." True, we may not be able to find the words "elder Timothy" or in any of Paul's letters something like: "Unto Timothy, my son in the faith and elder in the church of God." Yet despite this, I believe the overwhelming internal evidences of the letters to Timothy, prove beyond a reasonable doubt, that Timothy was an officially appointed/ordained elder in the church. The following are the main points to support this conclusion. 1. 1 Tim.2:9-15. He (Timothy) had obviously from the very wording by Paul, some authority and enough respect to not only teach the women this directive of Paul's(inspired by God), but to make sure it was followed. Surely only an officially appointed elder could carry this much respected guidance and teaching for all the women in the church to obey. 2. Chapter 3:1-13. The fact that Timothy is given the instructions as to what the basic qualifications are for the overseership and deaconship of the church, naturally implies he will teach other elders/deacons this truth, and has enough respect from every quarter of the church to see that it became established true doctrine. Anything less than Timothy being an officially appointed elder of the church for such an undertaking, would to me, be naive to contemplate, especially in the light of the fact that Paul himself had many who opposed him as his other letters show. 3. Chapter 3:15. Paul wrote these letters to Timothy "...so that you may know how you ought to conduct yourself in the house of God........." Not exactly the same words as he earlier gave to Timothy concerning one of the requirements for overseership - namely, an elder is to "take care of the church of God"(verse 5). But close enough to make this another way of saying the same thing. Surely an honest mind will see by reading carefully these two letters, that Paul is instructing Timothy in some rather fine detail at times, how indeed to "take care of the church." Instructions that Paul (not having much longer to live - 2 Tim.4:6-8) thought important for his "son in the faith" to have, and to be able to pass on to other elders and the church as a whole. 4. Note verses 6, 11, 13, 16, of chapter four. Timothy was in the function of teaching the brethren, and in no uncertain manner at times: "These things command and teach"(verse 11). As before shown, one of the qualities needed to be an overseer/elder is that of being a "skilful teacher." From this section alone (never mind many other passages in these two letters showing the same) we have proof Timothy was an official elder within the church. 5. Chapter 4:14. The word "presbytery" in the KJV is the Greek word presbuterion. It is the same Greek word as in Titus 1:5 except for the ending. In Titus it is presbuteros. See the Englishman's Greek Concordance page 652, for all their places of use. The Greek Interlinear by Berry, translates presbuterion of 1 Tim.4:14 as "elderhood" while presbuteros in Titus 1:5 is rendered as "elders." I guess we could argue from now until the cows come home, as to WHEN and for WHAT REASON specifically did the elderhood lay hands upon Timothy. Was it at his baptism, at his official appointment to the eldership ministry, or for some special undertaking(as with Paul and Barnabas in Acts 13:1-3)? From the use of where Paul puts this sentence - the context it is enclosed within - having to do with instructing, teaching, even commanding, the brethren concerning the things so far stated by Paul, I believe the best understanding would be to take this "laying on of the hands of the elderhood" at Timothy's official appointment to eldership. 6. Chapter 5: 17-18. This is obviously concerning spiritual elders - appointed elders - of the church, who are guiding and leading in an official way. It is hard to imagine Timothy having any influence over this matter unless he himself was a recognized appointed elder. 7. 5:19-21. Here Timothy is instructed to act as "arbitrator" between church saints and an elder. If the elder is in a sin (obviously a major one and unrepentant) he is given the authority to "rebuke before all, that others also may fear." Again, to think under these conditions, that Timothy was anything less than an elder himself, to me is absurd. 8. Verse 22. The context is spiritual elders of the church. Timothy is instructed to be very careful and slow in laying hands on men to the appointment of elders. There is a certain amount of blame to be carried by the one or ones doing the appointing, if the one appointed turns out practicing sins that need rebuking before all (above verses). Once more showing Timothy was an elder with authority to lay hands on and appoint other men to the eldership ministry. 9. Timothy was to "teach and exhort" (chapter 6:2). The whole context of this first letter to him is in the form of "teaching" in an official church format and frame. Elders are to function as teachers in the church. 10. 2 Tim.4:1-5. Paul urges Timothy to "Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.........do the work of an evangelist, make full proof of your ministry." Words from Paul that I cannot reconcile being given to anyone but an elder in the church. Surely no one believes this is instructions for personal evangelism that all church members can undertake to do? No, it is for Timothy and those in his like function today. For those who are obligated because of the church appointed duty as elder, to officially teach and preach to the brethren and to the unconverted world. With all the weight of the above ten points it should be plain to see I believe, for the honest seeker of truth, that Timothy was indeed an officially appointed Overseer or Elder in the church of God. STILL MORE DUTIES FOR THE ELDERSHIP MINISTRY THAT IS NOT REQUIRED FOR THE DEACONSHIP MINISTRY, IS FOUND IN THE LETTERS OF PAUL TO TIMOTHY AND TITUS. LET US LOOK AT THEM! Qualifications and Requirements of Elders(E) Deacons(D) 1 TIMOTHY 3 Verse 2 Blameless = E Blameless(v.10)= D One wife = E One wife(v.12)= D Vigilant ( 1 Pet. 5: 8)= E None = D Sober (1 Pet.5:8)= E None = D Good behaviour = E None = D Hospitable = E None = D Able to teach = E None = D Verse 3 Not given to much wine = E Not given to wine(v.8)= D No striker = E None = D Not greedy for money = E Not greedy for money(v.8)= D Patient = E None = D No brawler = E None = D Not covetous = E None = D Verse 4 Rules well house = E Rules well house(v.12)= D Verse 5 Take care of church = E None = D Verse 6 Not novice = E Be proved first, Acts 6(v.10)= D Verse 7 Good report (character) = E Honest,Spirit,Wisdom(Acts 6)= D Note the differences! Now please take note of the following: Tim.1:18; 2:1,8,9-14; 3:1-15; 4:6,11,13,14,16; 5:1-22; 6;1-2, 17-20. Here we find clear and obvious directives and instructions to a person that must have had the official backing and sanction of the church, to teach, establish, and some authority to carry out, or see they were carried forth in practice. Only overseers or elders would have the respect and authority to so guide and "care for the church." The SERVANTS (diakonos - deacons) appointed to "serve tables" in Acts 6 were never given this kind of directive or instructions to serve the brethren, as we find in the verses above. Let's move to 2 Timothy: Verse two of chapter two shows Timothy was to train other men to be "teachers." A deacon is under no obligation to so do, it is not within their function of serving in physical matters for the church. Verse 24. Paul tells Timothy he is a servant of the Lord. He uses not the word "diakonos" here but the Greek word doulon - bond slave. He reminds Timothy of some of the qualities and qualifications for the eldership - skilful in teaching is one of them. As we have seen those in the deaconship are under no duty or obligation to be official teachers in the church, as was Timothy. Chapter 4. The very instructions given in verses two through five were never given to those who would serve the church in physical matters only. Official church servers/deacons are under no obligation to fulfil the directives here given to Timothy by Paul. As we look carefully at the letter to Titus we shall see many more functional requirements pertaining to the elders of the church, which are NOT specifically amplified upon, for those who will function as deacons. Verse six mentions children not accused of riot or unruly. Verse seven, an "overseer" is to be "blameless as the steward of God, not selfwilled, not soon angry. Verse eight - a lover of good things (marg.reading), just, holy, temperate. Verse nine - holding fast the word, exhort by sound doctrine, and to convince the gainsayers. Verse eleven tells the overseer that he must at times (mentally, verbally, and in written form) stop the mouth of those who teach deception in the name of God. Chapter two starts out with powerful instructions from Paul about more automatic duty functions for the men like Titus. The overall quality of being "apt to teach" is broken down into some specifics on teaching older men, older women, younger men, servants to masters. Note verse seven and eight. Incorruptible in doctrine, serious, sincerity, and sound speech that brings shame upon those who oppose. Verse 15 is mighty strong, no punches pulled. I did not say it friend, Paul did, under the inspiration of the Holy Spirit: "These things speak, and exhort, and rebuke with all authority. Let no man despise you." The Greek word used here for "authority" is epitage (number 2003 in Strong's Con.). Here is what Vine's Dictionary says: "epitage.......an injunction (from epi, 'upon,' lasso, 'to order'), is once rendered 'authority,' Titus 2:15 (RV marg., 'commandment'). See COMMANDMENT. Note: The corresponding verb is epitassoo, 'to command.' See COMMAND." Need I say any more on this word? The reader can explore it more under the words commandment and command in Vine's or some other lexicon. There is POWER and there is AUTHORITY in the sound speech, doctrines, and word of the Lord. It is the duty of elders to "Study to show thyself approved unto God, a workman that needeth not be ashamed, rightly dividing (handling correctly, cutting straight, being faithfully honest with) the word of truth" (2 tim.2: 15). The Greek word used for "study" means to "be diligent, zealous." It is let me again EMPHASIS, an awesome responsibility for a man to take on the function of being a spiritual elder and teacher in the church. When James was inspired to write the words he did in chapter three, verse one, of his letter, he was not talking about one on one personal evangelism(which usually only cover the simple basic truths of sin, repentance, salvation, etc.). He was talking about men desiring the function of overseer, elder (1 Tim.3:1). While that desire is not wrong as Paul told Timothy, there are important qualifications to attain, and James said, "My brethren, be not many teachers...." He had very good reasons to say it! Paul finishes his letter to Titus with still more instructions for the duties of functioning elders. He mentions more things to teach in verses one and two. Certain things a minister is to avoid in verse nine. And even people (heretics) to reject in verse ten. It would not be correct for me to leave this without commenting on still one more important section of NT scripture that pertains to the function of Elders and not deacons. It is the instructions of the apostle and elder Peter, found in his first letter, chapter five, verses one to eleven. Elders NOT deacons are to "feed the flock of God....taking the oversight (overseership/shepherding).......willingly......." They are to do it without money being an issue. They are to oversee not as pompous dictatorial masters, but by example mainly. Yet we have also seen they do have some authority(the word of God is authority) in the truth of God they are to teach, preach, and proclaim. The younger (in age and length of time as elders) are to submit to the older (in age and length of service) elders. Yet, ALL elders are to submit to each other and be clothed with humility. Yes, sure.......it is true, the basic principles of the above can be taken and used by ALL THE SAINTS, including those in the deaconship. But that still does not negate the truth of the matter that all of the instructions we have covered, were first given to officially appointed Elders in the church, in order to elucidate more fully upon their functioning duty. THERE IS A LARGE FUNCTIONING DIFFERENCE BETWEEN MINISTERS AND DEACONS! As this work and study of mine has now evolved over the years from a relatively lengthy paper (the first section written in 1983) into a full size book(at the close of this third section), I will not move on to another argument in the study by Norman Edwards, without quoting in some length, from the book MAN and WOMAN in Biblical Perspective by James B. Hurley. The pertinent section of his book to our present study is found in chapter 8, page 224, beginning with the sub-heading Church office in the New Testament. Quote: ".......The book of Acts gives indications of an emerging structure, but does not give sufficient detail to gain a full picture. The letters provide more insight.......The elders are to nurture, guard, teach, build up, and be examples to the flock. Deacons minister to it. Responsibility to foster growth and to ensure faithful teaching necessarily entails authority. Authority can be abused. We have already noted Jesus' concern to prevent abuse of authority (Lk.22:24-26). His concern is reflected by Peter (1 Pet.5:1-2). I hope that the concentration on authority in the study which follows will not mislead any into thinking that I am suggesting that the eldership should be conceived of primarily in terms of authority and the right to command. The eldership should be seen primarily in terms of shepherding. In Acts we see apostles and 'elders' (Acts 11:30; 14:23; 15:2-23; 16:4; 20:17; 21:18) and the appointment of 'deacons' (diakonoi, men who serve needs) to ensure fair treatment of Hebrew and Hellenistic widows (Acts 6).......Acts witnesses the appointment of 'elders' (presbytery in cities such as Ephesus.......We get some indication of their function when Paul charges them, 'guard....all the flock over which the Holy Spirit has made you overseers (episkopoi, 'bishops'). Be shepherds of the church of God....' (Acts 20:28). The elders (or bishops or presbyters; the terms are used interchangeably in the New Testament) were charged with the welfare of the congregations. Their shepherding responsibilities involved guarding their people against false teaching (20:29) and teaching them by word and example to live as Christians (1 Pet.5:1-3; Eph.4:1, 12). Acts knows other roles in the church such as prophet and evangelist..... The New Testament letters, especially those of Timothy, Titus and the Philippians, witness to the establishment of the categories of elder and deacon in a formal way. Paul and Timothy are teachers of the apostolic message and Timothy is charged to entrust that message to qualified men who will in turn teach others (2 Tim.2:2). These men are not just congregational members, but have formal responsibility for passing on correct teaching, which teaching is to be lived out in the lives of the Christian (2 Tim.1:13-14; 3:10-12). Such men are elders who direct the life and work of the church. Paul commands that 'the elders who direct the affairs of the church well are worthy of double honour (possibly 'honorarium', i.e. wage), especially those whose work is preaching and teaching' (1 Tim.5:17). The author of the letter to the Hebrews comments on such men from a slightly different perspective. He calls upon his readers to be mindful of those who rule over them (13:7) and to 'obey those who rule over you and submit yourselves to them, for they watch over your souls, and they must give account' (13:17). Paul charged the elders/shepherds to watch over the sheep which God had placed in their charge. The author to the Hebrews charged the sheep to obey and noted that the shepherds are accountable for them. These texts from the letters to Timothy and Hebrews supplement what we have seen in Acts and provide a picture of the elders as men who are involved in the direction of the congregations and who are charged particularly with teaching, ensuring that the message is faithfully taught and directing the outworking of the message in the life of the church. These tasks involve distinctive leadership and authority, extending to formal actions to rid the flock of the 'savage wolves' whom the apostle warned would rise up within the flock (Acts 20:29; cf. 1 Cor.5). We need not pursue the work of elders here at length. Sufficient has been said to show that his task of instruction, shepherding and discipline falls easily within the area of 'teaching and exercising authority over men' which Paul reserved to men in 1 Timothy 2. These basic considerations will be of importance when we look at 1 Timothy 3. The role of deacons is more difficult to define precisely from Scripture....... We shall first consider the biblical data. The term diakonos means 'one who serves', 'servant' or 'minister'. It can be used to describe the activity of 'one who serves' the needs of another (Mk.9:35; 10:43). It can also describe one who represents or acts on behalf of another as his servant or minister (Acts 6; Eph.3:7). In this sense it takes on a slightly more formal meaning. The formal, representative aspect and the idea of serving others can come together, as with the deacons of Acts 6 who ministered to the needs of the widows as representatives of the church. The term 'deacon' points both to their representative role and to their actual function in serving. It is clear that the deacons of Acts 6 possessed a certain amount of authority in their distribution of food...... The biblical data are not the only data to be considered when using the terms 'elder', 'bishop', 'minister', and 'deacon' today.The terms are used differently in different forms of church government. Virtually all are agreed that the role of the bishop, elder or presbyter is one which involves responsibility to direct the life of the flock, teaching with authority, and the exercise of disciplinary authority to guard the faith. The term 'minister' is most frequently used of a man who preaches regularly and supervises the pastoral care of the congregation. His function is that of elder. The term 'minister' can, however, be used in a less technical way to describe someone who meets the needs of others(ministers to their needs). In this sense it has little to do with church office as such. It is important to be careful to grasp which sense is intended in a given context........ The 'deacons' of Acts 6 were men who were well respected in the congregation and would not be suspected of favouring either Jews or Greeks. Their task was not in directing the flock, but in distributing resources. The apostles, on the other hand, continued in prayer and the ministry of the word (Acts 6:4). The basic division is not identified as corresponding to that of elder and deacon in the letters to Timothy, but is very suggestive, especially when coupled with those passages in the letters to Timothy which call for the committing of apostolic messages to men who will faithfully teach and for special respect for elders who direct the church by teaching and preaching (1 Tim.5:17; 2 Tim.2:2). The impression is strengthened by the coupling of apostles and elders in the authoritative decrees of the Council held at Jerusalem (Acts 15). Those elders were certainly carrying out functions parallel to those of the apostles. If the elders preach and teach and shepherd, what did the deacons do? 1 Timothy 3 isolates elders and deacons as special classes of persons, with special qualifications, and also clearly distinguishes them from one another. In Acts 20 Paul met with the elders, but not with the deacons of Ephesus, addressing them as the shepherds of the flock (Acts 20:28). The deacons of Acts 6 did not teach and rule but served physical needs. Could it be that the deacons of 1 Timothy 3 are to be distinguished from the bishops by similar division of labour? I think so. The discussion which follows will presume that both deacons and elders are congregational representatives and are distinguished by their tasks. The elder's calling is to foster the spiritual growth of the congregation, and the deacons lead in ministering to its physical needs and showing the love of Christ to outsiders through meeting their physical needs. Elders teach with formal authority and exercise disciplinary authority to protect the flock, deacons do not share this task. As described, the task of a deacon does not involve the sort of teaching and exercising of authority which 1 Timothy 2:11-12 reserves for men. With this understanding of the office of deacon, therefore, there is no violation of biblical restrictions on authority if women serve as deacons. This fact does not authorize the appointment of women deacons, but it does remove a problem which many face when they think of women deacons......." For those interested in an in-depth study on the subject of the role of men and women in the church, I do recommend James Hurley's book "Man and Woman in Biblical Perspective" published by Zondervan. TO BE CONTINUED .............................. |
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