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Chapter 3: Rule By EldersThe Power And Authority To Rule 87 Church-power 87 Source of authority 88The Concept Of "Office" 90 "Office" defined 90 "Office" denied 90 "Office" upheld 91Officers Of The Church 93 Apostles 94 Prophets 94 Evangelists 96 Teachers 96 Elders 98 Deacons 100Rulers Of The Church 101 Rule by elders 101 Relationship between elders and deacons 102 Female elders? 104 Rule in other systems 104Summary 105 References And Notes 106
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Chapter 3
RULE BY ELDERS
A congregation of God's people, properly constituted, is autonomous or self-ruling. Moreover, the sole headship of Christ over the church should be recognised, both in theory and in practice. Following on from these, we consider the principle of "rule by elders." Two elements are involved: first, that there is such a thing as rule in the church; and, second, that those who exercise rule are the elders. A number of preliminary considerations are needed to properly unfold this principle.
The Power And Authority To Rule
Church-power
If Jesus Christ is the head of the church, the power to rule the church must rest in Him and come from Him. He is the source of all ecclesiastical power. Power has been communicated to the churches so that they may carry out all that is required of them by the Lord. In order that this power may be exercised, officers are appointed in the church. John Owen distinguished between the right or power of the church, and the authority to execute the duties of office.
"The things before mentioned are all of them acts of right and power, but not of authority. Wherefore the Lord Christ hath ordained offices, and appointed officers to be established in the church (Eph. 4:11-15). Unto these is all church authority granted; for all authority is an act of office-power, which is that which gives unto what is performed by the officers of the church the formal nature of authority."1
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Source of authority
Where does the authority of the officers come from? From God? From the church? Or from both? This has been a matter of contention.
Prelacy holds to "apostolic succession" of one sort or another. The Church of Rome claims that the power of the keys was originally vested in Peter. It was passed on from him to the subsequent popes. This is the "series theory" of apostolic succession in which the papal office is passed on from person to person in one place, namely Rome. Other Episcopal churches, such as the Church of England, believe in the "conveyance theory", in which ecclesiastical power and authority are transmitted from the ordainer to the ordained.2
The early Presbyterians were of the view that the power of the keys lies with the visible catholic church "formally", and in the ministry "executively".3 This continued to be the view of the Dissenting Brethren in the Westminster Assembly and became the view of the Independents. The settled view of the later Presbyterians was that the power and authority to rule belongs to the collective leadership of the eldership - either local, regional, or national. The Westminster Confession of Faith says, in chapter 31, paragraph 3:
"It belongeth to synods and councils ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of mal-administration, and authoritatively to determine the same: which decrees and determinations, if consonant to the word of God, are to be received with reverence and submission, not only for their agreement with the word, but also for the power whereby they are made, as being an ordinance of God, appointed thereunto in his word."
George Gillespie argued for the Presbyterian position by claiming that in Matthew 18:15-17 the word "church" refers to the elders who represent the congregation.4 He argued that what is said of the elders in Deuteronomy 19:12, Joshua 20:4, and Exodus 12:21 is said of the congregation in Numbers 35:24, Joshua 20:6, and Exodus 12:3, respectively. This, however, is a typical case of the interpretation of Scripture by a "flat theology", in which no allowance is made for the progression and development of revelation from the Old Testament to the New. There is also a confusion of the manner of ruling with the authority of ruling. We would contend that those Old Testament
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passages actually support the position of Independency in which it is held that the power of rule lies in the congregation, while the authority of rule lies with the elders. Matthew 18:15-17 and the Old Testament passages quoted above also support the Independent practise of "rule by elders, with congregational consent". This preempts the discussion on the manner of ruling under the chapter, "Rule With Consent".
Congregationalism holds to the view that Christ has given power to the local church and it is the membership of the church that has the authority to rule. Decision-making is achieved by voting to procure a consensus of opinion from the church. Church officers are elected by the local congregations, so their office is limited to that local church alone. The office bearers have the authority to exercise rule only by delegation from the church. The role of the minister as an ambassador of Christ is played down, while his position as a servant of the church is highlighted. "As the body hath power from the head, and the parts of the body have their power from the body: so the church which is Christ's body, hath power from Christ, and the eldership a part of the body hath power from the body."5
Independency holds to a position between Presbyterianism and Congregationalism. Like Congregationalism, it is believed that Christ gives the power of the keys to the church "immediately". Like Presbyterianism, this power is to be exercised by officers "instrumentally" or "actually". The 1689 Confession states this truth in chapter 26, paragraph 7:
"To each of these churches thus gathered, according to His mind declared in His word, He hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which He hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power."
Unlike Congregationalism, church officers do not have their authority delegated by the church. Instead, that authority is communicated from Christ immediately, and through the church. Ministers are not only servants of the church but also ambassadors of Christ. Unlike Presbyterianism, the officers have no authority beyond their congregation because they are appointed only to that congregation. Moreover, congregational consent is needed in Independency while it is not in Presbyterianism. Owen stated these truths as follows:
"But as this whole church-power is committed unto the whole
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church by Christ, so all that are called unto the peculiar exercise of any part of it, by virtue of office-authority, do receive that authority from Him by the only way of the communication of it, namely by His word and Spirit, through the ministry of the the church."6
The above discussion on the power and authority to govern the church is not a mere academic exercise. It lays at the very heart of our understanding of the concept of "office", of the officers in the church, and of the manner by which the church is to be governed.
The Concept Of "Office"
"Office" defined
The concept of "office" is a time-honoured one. The Shorter Oxford English Dictionary defines an office as, "A position to which certain duties are attached, especially a place of trust, authority, or service under constituted authority." All the historic confessions of faith uphold the truth that Christ, in His role as Mediator, holds the offices of prophet, priest and king. The word "office" itself may not have been used in the Bible, but the concept of it is clearly taught.
If Christ has given power to His churches, and there are duties to perform, then there must be an office ordained by Him to perform them. John Owen said that "an ecclesiastical office is an especial power given by Christ unto any person or persons for the performance of especial duties belonging unto the edification of the church in an especial manner."7
"Office" denied
Through the centuries there have been various attempts made to deny the idea of office and authority. In the early seventeenth century, the Quakers denied, among other things, the power of order and government in the Christian Church.8 They practised instead religious democracy in their monthly meetings.
In the late seventeenth century, the Latitudinarians within the Church of England also denied the special appointment of church government as a divine institution, holding that we have no warrant for it in the word of God, and that it is a matter of mere human arrangement. It has been correctly pointed out that they were the precursors of the Broad
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Churchmen of the nineteenth century, and of the modernists and radicals of more recent Anglican divinity.9
In the nineteenth century the Plymouth Brethren, with their emphasis on "the priesthood of all believers", stressed the exercise of gifts and downplayed the idea of office.
Modernists of the twentieth century have continued on this line of argument.10 A. Harnack quotes with approval the words of another, "The rise of ecclesiastical law and the constitution of the church is an apostasy from the conditions intended by Jesus Himself and originally realized." The position of these men is that the apostles were not in any sense intended to be ecclesiastical officers but merely bearers of a message; that they were not vested with authority over life and doctrine but merely endowed with special spiritual gifts; or that, if they exercised any authority at all, it was not official but organic, spiritual, ethical.
The "charismatic movement", which arose in the early 1960s, places a heavy emphasis on the "participation" of every Christian and the exercise of the individual's gifts. The orderly meetings found in churches in which the ministers lead are contemptuously brushed aside as manifestations of the "one-man-show". The para-church organisations that proliferated in these recent years have also downplayed the concept of office.
The flow has not always been in one direction. The Irvingites of the nineteenth century emphasized the restoration of the extraordinary offices together with extraordinary gifts. This is followed today by the "restorationist movement", which must not be confused with the charismatic movement.11
"Office" upheld
The idea of "office" is today called into question by those who should have known better.12 It is claimed that, "When we turn back to Scripture we not only discover an absence of the whole notion of 'office', we also find an emphasis on spiritual gifts." This, however, is far from the truth. While it is true that the word "office" has been wrongly used at some points in the King James Version (Rom. 11:13; 12:4), the notion of office is clearly taught in many places.
For example, in 1 Timothy 3:1 we have, "If a man desires the office
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of a bishop, he desireth a good work." W. E. Vine said, "the word 'office' has nothing to represent it in the original." But he went on to say, "the phrase literally is 'overseership'."13 In other words, Vine was not denying the concept of office, whether we translate the original Greek word episkope' as "overseership" or "the office of a bishop". W F. Arndt and F. W. Gingrich confirmed this by translating the word as, "position or office as an overseer".14 The New King James Version translates the verse as, "If a man desires the position of a bishop, he desires a good work." The same word episkope' is used in Acts 1:20 in reference to the position of an apostle. Vine also stated that the word hieratia in Luke 1:9 and Hebrews 7:5 denotes "priest's office".
If the concept of office is denied we would have to rewrite all the books on Systematic Theology. Pressed to its logical conclusion, the traditional teaching on Christ as the Mediator, exercising His offices as prophet, priest, and king would have to be rejected. The ministers listed in Ephesians 4:11 would have no authority to execute their duties, since "all authority is an act of office-power" (Owen). No qualifications for the offices of elder and deacon would need to be listed in 1 Timothy 3 and Titus 1, since there would be no offices to be filled. And no ordination of these overseers and deacons would be needed either.
William Hendriksen pointed out that "there is no scriptural warrant whatever for the tendency to get rid of the idea 'office' and 'authority', for these concepts are clearly implied in Mt. 16:18, 19; Jn. 20:23; Acts 14:23; 20:28; 2 Cor. 6:3, 4; 10:8; 1 Tim. 1:18; 3:1, 5; 4:14; 5:17; 2 Tim. 4:1, 2; Tit. 1:5-9; 3:10."10
Over against the pressure from many quarters today to deny the concept of office, we must all the more uphold it. In so doing, are we in any way stifling the gifts of individuals in the church? We answer in the negative. There is no need to posit an "either or" situation here. Both offices and gifts are clearly taught in the Bible and are equally needful to the church. George Smeaton said this of "gifts of an ordinary character... given for the permanent advantage of the church":
"Some of them are gifts of office - and of every conceivable variety - for acting on the mind of others; while the general body of Christians are supplied with gifts and endowments, wealth and influence, which the Holy Spirit induces them to wield for the common benefit. The permanence of the church does not depend on OFFICES ALONE, as Irving and Lohe represented the matter, NOR ON GIFTS ALONE, as the Plymouth Brethren
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will have it, but on both conjoined."15
To the Puritans, office meant authority, gift, and duty (that is, a definite sphere of responsibility).16 An office will be filled by one who has been given the necessary gift to fulfil his God-given duty, but gifts may also be possessed by those who are not called to office. John Murray said:
"For office there must be the corresponding gift, but not all gifts bestowed by the Spirit and necessarily exercised within the unity of the body of Christ and for its edification, invest the participants with office in the sense in which this applies to apostles, prophets, pastors, rulers in the church, and the diaconate."17
The concept of office is important to us for two immediate reasons. First, it carries with it the truth that a generic word may take on a technical meaning when used in connection with an office. The word "apostle" basically means "one who is sent out", and is so used in Acts 14:14. When used in reference to Paul and the twelve disciples of Christ, it takes on a technical sense with the connotation of office. The word "elder" means someone who is senior in age (for example, in Lk. 15:25; Acts 2:17; Heb. 11:2). When used in the technical sense it refers to the leaders of the Jewish nation (Num. 11:16; Dt. 27:1), the Sanhedrin (Mt. 16:21; 26:47), or the leaders of the church (Acts 20:17, 28; Tit. 1:5, 7).
Secondly, our understanding of the concept of office helps us to see that an office is inseparably connected with authority, gift and duty, while gift and duty may be present in an individual without there being an office. The ramifications of this are many. For example, we would understand that the gift of prophecy could be possessed by people who were not prophets (Acts 19:6; 21:9). We would understand also that while the extraordinary office of evangelist has ceased, its functions continue to be there for the church to fulfill (Mt. 28:18-20; Rom. 10:14-15).
Officers In The Church
The ascended Christ has given officers to the church (Eph. 4:7-16). It has long been recognised that these officers fall into two general categories: extraordinary and ordinary ones.
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Who are the extraordinary officers, and who the ordinary ones? John Owen defined an extraordinary officer by four characteristics: (i) An extraordinary call unto an office; (ii) An extraordinary power given to him to fulfil the function peculiar to that office; (iii) Extraordinary gifts for the exercise and discharge of that power; and, (iv) Extraordinary work given to him in terms of its extent and measure, requiring unusual labour, effort, zeal, and self-denial.18 The extraordinary officers included the apostles, prophets, and evangelists.
Apostles
Of the apostles, twelve were originally appointed, to correspond with the number of the tribes of Israel (Mt. 19:27-28; Rev. 21:14), to whom they were specially sent (Mt. 10:5-6). After the death of Judas, Matthias was chosen to replace him. This was before, although near to, Pentecost, when the preaching of the gospel was still confined to the Jews. The thirteenth apostle, Paul, was afterward added and specially sent to the Gentiles (Gal. 2:7-9; Acts 9:15; 22:17-21; 2 Cor. 10:16). The qualifications of an apostle were: (i) A personal commission from Christ (Acts 1:24; Gal. 1:1); (ii) An actual sight of the resurrected Christ (Acts 1:22-23; 1 Cor. 9:1); (iii) A direct reception of the gospel from Christ, without human intervention (Gal. 1:11-20); and (iv) The possession of supernatural gifts together with the power to confer these gifts and the Holy Spirit to others (Acts 8:14-17; 2 Cor. 12:12).
The tasks of the apostles were to introduce Christianity to the world by the proclamation of the gospel, the establishment of the first churches, and the inscripturation of the New Testament Scripture. The office ceased once the tasks were accomplished and the apostles passed away. Barnabas and others were also called apostles (Acts 14:14; 1 Cor. 9:5; Gal. 1:19), but only in the sense that they were the "sent out ones", as the word means. In modern parlance, they would be called "missionaries".
Prophets
According to John Owen, the word "prophet" may be used in reference to: (i) an extraordinary officer; or (ii) to an ordinary officer or a person without office who prophesies. The word "prophecy" may be used in reference to: (i) the extraordinary gift of either foretelling or forthtelling, or both, of special revelation from God; or (ii) the ordinary gift of preaching from God's word.
On the extraordinary gift of prophecy, Owen said, in reference to the
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four daughters of Philip who prophesied (in Acts 21:9), "to prophesy is nothing but to declare the hidden and secret things by virtue of immediate revelation."19 Commenting on the phrase, "to another prophecy", in 1 Corinthians 12:10, he said, "I take it here in its largest sense, both as it signifies a faculty of prediction, or foretelling things future upon divine revelation, or an ability to declare the mind of God from the word, by the especial and immediate revelation of the Holy Ghost. The first of these was more rare, the latter more ordinary and common."20
Commenting on Romans 12:6, "Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith", Owen said:
"Prophecy here can intend nothing but teaching or preaching, in the exposition and application of the word; for an external rule is given unto it, in that it must be done according to the 'proportion of faith', or the sound doctrine of faith revealed in the Scripture. And this ever was, and will ever continue to be, the work and duty of the ordinary teachers of the church, whereunto they are enabled by the gifts of Christ, which they receive by the Holy Ghost (Eph. 4:7), as we shall see more afterward. And hence also those who are not called unto office, who have yet received a gift enabling them to declare the mind of God in the Scripture unto the edification of others, may be said to 'prophesy'."19
The following combinations of persons and gifts are, therefore, possible, covering all the instances where prophets or prophecies are mentioned in the New Testament:21
(i) Extraordinary officer with extraordinary gift (e.g. 1 Cor. 12:28; Eph. 4:11; Acts 11:28-30; 13:2; 20:22-23; 21:10-11).
(ii) Extraordinary gift to individuals without office (e.g. Acts 19:6; 21:9, cf. Mt. 26:68 & Lk. 22:64; 1 Cor. 12:28, referring to the teachers and tongue-speakers; 14:29-30 cf. 30, 37).
(iii) Ordinary office with ordinary gifts (Rm. 12:6), and ordinary gifts to individuals without office, that is, the gift of teaching or preaching (1 Cor. 11:4, 5).
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Evangelists
The term "evangelist" occurs only three times (Acts 21:8; Eph. 4:11; 2 Tim. 4:5) and seems to designate the itinerant ministry of men such as Apollos, Timothy, Titus, Silas, Stephen and Philip. They acted as delegates of the apostles and their ministry was not limited to any one church. Their work included the preaching of the gospel, the confirmation of the gospel by miraculous deeds, and the settling and completing of those churches that had been founded by the apostles (Acts 6:8; 8:6, 7, 13; Tit. 1:5). With reference to the office of evangelist, John Owen was of the view that "where no command, no rule, no authority, no directions, are given for the calling of any officer, there that office must cease, as doth that of the apostles, who could not be called but by Jesus Christ."22 Some good men, sensing the continuing need of sending out gospel preachers, have argued for the ordination of teachers and evangelists for this task today.23, 24 This recourse, however, is rather unnecessary.
Although the office of evangelist has ceased, we note that the functions of the evangelist continue. This is clear from a number of considerations. First, the Great Commission of Matthew 28:18-20, and Acts 1:8, is given to the church as an abiding ordinance. Second, there are also abiding principles underlying the practice of the Lord in sending out disciples two by two to preach (Mt. 10:5-15; Mk. 6:7-13; Lk. 10:1-24). Although these missions were "dispensational conditioned" in that the disciples were commanded to go only to "the lost sheep of the house of Israel", the idea of being sent forth officially on the task of preaching is clearly intended to be continued (Rom. 10:13-17). Finally, there are the examples set by the apostolic churches in sending out preachers, which we are to follow (Acts 13:1-3; 16:1-3; 2 Cor. 8:18, 22; Col. 1:7). Churches must harness their members to evangelise. Following the instructions given to Timothy to "do the work of an evangelist" (2 Tim. 4:5), pastors must preach beyond their congregations with the intention of founding churches. Moreover, as suitable men are available, they must be sent out to preach and plant churches.
Teachers
John Owen believed that a teacher in the church is set in a distinct office, but "his office is of the same kind with that of the pastor", differing only in gifts and the work allocated to each. He admitted that the difference between them is so small as to be practically
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indistinguishable.25 It would appear that Owen propounded this view to allow for the possibility of teachers being appointed in the church to help the pastor in his work of teaching, but not in his work of ruling.26 This he did on the basis of Galatians 4:6, "Let him who is taught the word share in all good things with him who teaches", and 1 Corinthians 4:15, "For though you might have ten thousand instructors in Christ, yet you do not have many fathers". It would have been better not to regard such teachers in the church, who are not elders, as occupying an office. The due recognition and setting apart of a person for a task need not be equated with the appointment of a person to office.
What Owen was basically contending for is the need for a person to be duly recognised and appointed for a certain task that is performed on a regular basis, especially that of teaching God's word. This is with the view of avoiding disorderliness and upholding the high calling of ministering God's word. After asserting that a man must have a lawful outward call before he takes on the pastoral office, Owen added the following words:
"Yet there are three things that are to be annexed unto this assertion, by way of limitation; as, - (i) Many things performed by virtue of office, in a way of authority, may be performed by others not called to office, in a way of charity. Such are the moral duties of exhorting, admonishing, comforting, instructing, and praying with and for one another, (ii) Spiritual gifts may be exercised unto the edification of others without office-power, where order and opportunity do require it. But the constant exercise of spiritual gifts in preaching, with a refusal of undertaking a ministerial office, or without any design so to do upon a lawful call, cannot be approved. (iii) The rules proposed concern only ordinary cases, and the ordinary state of the church; extraordinary cases are accompanied with a warranty in themselves for extraordinary actings and duties."27
Concerning teachers who do not hold office, Owen said:
"Take teachers... for those who are only so, and have no further interest in office-power, and there is no doubt but that there may be as many of them in any church as are necessary unto its edification, and ought so to be. And a due observation of this institution would prevent the inconvenience of men's preaching constantly who are in no office of the church; for although I do grant that those who have once been regularly and solemnly set
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apart or ordained unto the ministry have the right of constant preaching inherent in them, and the duty of it incumbent on them, though they may be separated from those churches wherein and unto whom they were peculiarly ordained, yet for men to give themselves up constantly unto the work of teaching by preaching the gospel who never were set apart by the church thereunto, I know not that it can be justified."28
When such a teacher is appointed an elder, he is substantially the same as a pastor. Owen said:
"He who is peculiarly called to be a teacher, with reference unto a distinction from a pastor, may yet at the same time be called to be an elder also; that is, to be a teaching elder. And where there is in any officer a concurrence of both these, - a right unto rule as an elder and power to teach or preach the gospel, - there is the same office and office-power, for the substance of it, as there is in the pastor."26
That the early Particular Baptists were of the same mind as Owen on the position of teachers and preachers who are not ministers or elders is clear from the 1689 Confession, chapter 26, paragraph 11:
"Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it (Acts 11:19-21; 1 Pet. 4:10-11)."
Benjamin Keach (1640-1704), the well-known Particular Baptist who was one of the signatories of the 1689 Confession, laboured for twenty years under the name and title of Teacher during the pastorate of William Rider. Upon the decease of the latter, Keach was appointed as the pastor. In his pastorate, the church appointed Benjamin Stinton to assist the Pastor as a Teacher. On the removal of Keach, Stinton succeeded to the pastorate, and the church was spared the misery of long remaining without a pastor, or seeking some unknown person from outside the church. Upon such a precedent, C. H. Spurgeon attempted to revive the practice of having teachers to assist him.29
Elders
The continental reformers and the British Puritans identified four
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permanent officers: pastors, teachers, elders, and deacons.30 Many, including the early Separatists, added a fifth, namely "widows" or "relievers", either as a distinct office or as female assistants to the deacons.31 Based on 1 Timothy 5:9-10, these widows were often specified as women of sixty years of age at the least.
The Westminster divines were disagreed on whether the ruling elders are presbyters.32 Their lack of unanimity was to lead to further agitation over the same matter among the Presbyterians two centuries later.
The Independents were all agreed that elders are bishops. They further agreed that there are two sorts of elders: pastors and teachers who attend chiefly to the ministry of the word, and ruling elders who share the work of ruling the church with the pastors and teachers. The Cambridge Platform of 1648, which expressed the views of the Independents in America, states in chapter 6, paragraph 4:
"Of elders (who are also called bishops) some attend chiefly to the ministry of the word, as pastors and teachers; others attend especially unto rule, who are therefore called ruling elders."
In chapter 7, paragraph 1, the same document states:
"The ruling elder's office is distinct from the office of pastor and teacher. The ruling elders are not so called to exclude the pastors and teachers from ruling, but because ruling and governing is common to these with the other; whereas attending to teach and preach the word is peculiar unto the former."
The Independents in Britain were of the same view. John Owen spoke representatively, saying:
"The officers of the church in general are of two sorts, 'bishops and deacons' (Phil. 1:1); and their work is distributed into 'prophecy and ministry' (Rom. 12:6, 7). The bishops or elders are of two sorts: (i) Such as have authority to teach and administer the sacraments, ... and of ruling, ... and (ii) Some have only power for rule, ... Those of the first sort are distinguished into pastors and teachers."33
The Particular Baptists agreed with John Owen that teachers who are appointed to be elders are substantially the same as pastors. However,
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they saw no purpose in maintaining too fine a distinction between the pastor and the teacher when they are both elders who perform substantially the same duties. The statements in the 1689 Confession are consequently tidier than their counterparts in the Savoy Platform. Instead of mentioning "pastors, teachers, elders, and deacons" as the continuing officers in the church, the 1689 Confession mentions only "bishops or elders, and deacons" (chapter 26, paragraph 8). Similarly, instead of mentioning the appointment of a person unto the office of "pastor, teacher, or elder", the 1689 Confession simply mentions the office of "bishop or elder" (paragraph 9).
Like the other Independents, the Particular Baptists believed that all pastors are elders, but not all elders are pastors. Chapter 26, paragraph 10 of the 1689 Confession defines the pastors as those who are supported fulltime by their churches in the ministry of the word and prayer. Paragraph 11 equates the pastors with the bishops.
A correct appreciation of these beliefs of the early Particular Baptists is important in view of the attempts of some Reformed Baptists to propagate the idea that all elders are pastors.
Deacons
The office of deacon is also taught in the Bible (1 Tim 3:8-13; Phil. 1:1). It is widely accepted that Acts 6:1-6 records the first appointment of deacons in the New Testament church, although the word "deacon" is not used there.34 Deacons help the elders in the management of the temporal and practical affairs of the church so that the latter may concentrate on "prayer and the ministry of the word". This is clear from the Acts 6 account. There, the apostles were functioning as elders of the church in Jerusalem (cf. 1 Pet. 5:1; 1 Jn. 1; 2 Jn. 1; Gal. 2:9). The qualifications for the office of deacon are given in 1 Timothy 3:8-13, all of which are similar to those for eldership in that they have to do with the character and gifts of the persons. The noticeable difference is that, unlike elders, deacons need not possess the ability to teach.
The moot question is whether or not there is the office of deaconess, i.e. female deacons, in the Scripture. There are those who argue for the existence of such an office on the basis 1 Timothy 3:11 and Romans 16:1.35 Suffice to say here that the noun "deaconess" is not found anywhere in the Bible. The word gune' is literally translated "woman" and denotes either a wife or a woman, whether married or not. There is no specific word for "wife" in Greek. As used in 1 Timothy 3:11, it most probably means the wives of the elders and deacons.
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The word diakonos in Romans 16:1 denotes a servant and is so translated everywhere else in the New Testament (e.g. Mt. 20:26; Mk. 9:35; Rom. 15:8, etc.), except in 1 Timothy 3:8-13 and Philippians 1:1 where the office of deacon is obviously meant. This is an example of how a word with a generic meaning may take on a technical sense. Yet another technical sense appears when it is used in conjunction with the preaching of God's word, in which case it is often translated as "minister" in the English Bibles (e.g. Col. 1:25).
William Hendriksen argues that 1 Timothy 3:11 is a reference to women who, although not holding office, help the deacons in their task.36 John Owen, together with other Independents and Particular Baptists, did not countenance the office of deaconess, as is clear from its ommittance in the Savoy Declaration and the 1689 Confession.
Rulers In The Church
Rule by elders
Universal and absolute power is in the hand of the Lord Jesus Christ, who is described as having "the key of David" (Mt. 28:18; Rev. 3:7). This is an expression that is derived from the keys that were a sign of office-power in the families of the kings in the Old Testament (Isa. 22:22). The Lord has Himself communicated power to the churches so that they are able to carry out all that are needful for them (Mt. 16:19). Although Peter was alone addressed by the Lord in Matthew 16:19, it is clear that "the keys of the kingdom of heaven" were meant to be for the church, as the similar expression of "binding and loosening" in Matthew 18:17-18 shows.
The authority for the execution of this church-power is in the hand of the elders of the church. This is clear from the facts that:
(i) The office of elder or bishop has been ordained in the church. As the appointed officers, the elders have the right and authority to execute the power of office, "for all authority is an act of office-power".1
(ii) The titles of this office, namely "elders" and "overseers", speak of the authority to rule or govern. In the Old Testament, elders were leaders of the nation who ruled with Moses. In the New Testament, elders are overseers of the church (Acts 20:17, 28; 1 Tim. 3:1-7 cf. Tit. 1:5-9).
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(iii) The work of ruling or governing the flock is specifically entrusted to them (Acts 20:28; 1 Tim. 3:5; 1 Pet. 5:2).
(iv) The submission of the church members to them, through obedience and respect, is required (Heb. 13:7; 17; 1 Thess. 5:12).
(v) The examples of elders taking the lead and governing the churches
(Acts 13:1-3; 15:3, 4, 6, 22; 21:18).
John Owen said:
"The rule and government of the church, or the execution of the authority of Christ therein, is in the hand of the elders. All elders in office have rule, and none have rule in the church but elders."37
Relationship between elders and deacons
The two continuing offices in the church are those of elders and deacons. This, however, does not mean that they are parallel offices, each having its own sphere of jurisdiction. In many churches today, there is a confusion over the offices and the roles of the officers. There are deacons who perform the functions of elders and are treated as elders. There are pastors whose ministries have been crippled by the undue assertiveness, and even insubordination, of certain deacons. In an age when there is an aversion to any suggestion of authority of one party over another, it needs to be asserted that there is a clear subordination of one office to the other. The notion of "office" implies authority. That the office of deacon is subordinate to that of elder is clear from the following considerations:
(i) In the original institution of this office, it was the then existing elders (who happened to be the twelve apostles) who took the initiative to propose the appointment of deacons. It was to them that the newly chosen deacons were presented, and it was the elders who prayed and laid hands on the deacons (v. 6). This shows that the deacons were subordinate to the elders.
(ii) After deacons were appointed to "serve tables", which included handling the collections (Acts 6:1), the elders did not abdicate their responsibility over this particular task. This is clear from Acts 11:30, when the disciples in Antioch sent relief to the brethren dwelling in Judea. The relief was sent to the elders, and not to the deacons.
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(iii) The New Testament describes elders, and not deacons, as bearing the rule of the church. Since deacons are members of the church, it follows that they are also under the rule of the elders just as the other church members who do not hold office. It follows that the office of deacon must be subordinate to that of elder.
(iv) Also to be noted is the fact that priority was given to the appointment of elders and not deacons, a practice that is often reversed in many churches today. In Acts 14:23 we read of elders being appointed in each church, with no mention of the appointment of deacons. Similarly, Titus was instructed to appoint elders in every city, with no mention of the appointment of deacons (Tit. 1:5).
(v) Another indication that deacons are subordinate to elders is seen in the fact that every time they are mentioned together, it is the elders who are mentioned first (Phil. 1:1; 1 Tim. 3:1-13). Also to be noted is the fact that deacons are always mentioned together with elders while elders may not be mentioned with deacons (e.g. Acts 20:17-38; 1 Pet. 5:1-4; James 5:14).
Deacons serve in the church. Deacons are subordinate to the elders. However, because they occupy an office, they have the authority to carry out the work that pertains to that office. They are to take instructions from the elders and to report to them relative to the sphere of their service. The rights and power of deacons are confined to the church in which they are appointed. Any extraordinary collections from or for other churches, any dealings of whatever sort with other churches, are to be made and disposed by the elders (Acts 11:30). This, of course, does not rule out the possibility of deacons, and even other members of the church, being delegated these tasks (Acts 15:2, 22).
We may aptly summarise the relative roles of, and relationship between, elders and deacons by quoting John Owen:
"Question: What is the duty of the deacons towards the elders of the church?
Answer: Whereas the care of the whole church, in all its concernments, is principally committed unto the pastors, teachers, and ruling elders, it is the duty of the deacons, in the discharge of their office, - (i) To acquaint them from time to time with the state of the church, and especially of the poor, so far as it falls under their inspection; (ii) To seek and take their
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advice in matters of greater importance relating unto their office; (iii) To be assisting unto them in all the outward concerns of the church."38
Female elders?
Scripture is clear that women are not to be appointed as rulers in the church nor to engage in any form of congregational teaching. To do so would be to go contrary to the created order of God (1 Cor. 11:3, 7-9; Eph. 5:22; 1 Pet. 3:1; 1 Tim. 2:13-14), to disobey the direct commands in the Bible (1 Cor. 11:1-16; 1 Tim. 2:12-15), and to act without the express warrant of Scripture (cf. 1 Tim 3:1-7 where only man is referred to).
The pastor's wife is not the assistant pastor, neither is she the pastoral advisor. While the ministries of some men have been destroyed by wives who are not supportive, the ministries of others have been wrecked by wives who are overbearing. Such women talk with vaunted authority, meddle into affairs that do not belong to their domain, and upset many by their assertiveness. They do well to emulate the spirit of Hannah and Sarah (1 Sam. 1; 1 Pet. 3:1-7).
It needs to be said, however, that the role of women in the ministry of the word has often been downplayed in many churches. Women were certainly active in gospel work, playing a supplementary and complementary role under the leadership of men or when accompanied by their husbands (Acts 18:26; Rom. 16:3-16; 1 Cor. 9:5; Phil. 4:3). Insufficient attention has been given to the training of older women in the church in order that they may be set apart to teach and minister more particularly to the younger women (Tit. 2:3-5; 1 Tim. 5:9-10). It is never good pastoral practice for elders to minister too closely to young women. The danger of getting emotionally involved with them is very real. When that happens, temptation and scandal lie just around the corner!
Rule in other systems
In Episcopacy, whether of the Roman Catholic or Anglican types, there is an hierarchy of individuals who rule over many congregations. In the Roman Catholic Church supreme power is vested in the pope. He sits above the cardinals, archbishops, and bishops. In the Church of England supreme power is vested in the monarch, who appoints the archbishops and bishops with the guidance of politicians in parliament. Each bishop is not an elder in a congregation, but rules over a number of churches in
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a diocese. "Rule by elders" of a church is therefore not found in the Prelatic system.
Presbyterianism practices the principle of "rule by elders", although their concepts of the church and of church power are different from those of Independents. These differences manifest themselves in the manner of ruling the church. In Independency the elders rule by and with the consent of the church, while in Presbyterianism congregational consent is not needed.
Congregationalism does not practice rule by elders because of its belief that church power resides in, and is to be exercised by, the body of the church. The congregation makes decisions, and the pastor is at best the chairman in the congregational meeting. In many churches that practise Congregationalism today, the deacons perform the work of overseeing the flock. There are other churches that are ruled by an elected executive committee, and the pastor is relegated to the sole task of preaching. Also, it is not uncommon to find Christians who expect their pastor to perform the practical and temporal tasks that should rightly be done by the deacons. There is thus a confusion over either the offices or the roles of the officers.
Summary
1. All ecclesiastical power has its source in Jesus Christ, who is the head of the church. Christ has communicated power to the churches, to be executed by appointed officers.
2. The word "office" may not be found in the Bible, but the concept of office is clearly taught. There is pressure from many quarters to deny this concept. The fallacious claim is made that only the exercise of gifts is important in the church, and not the exercise of office-power. In reality, both are important.
3. The concept of office is important for at least two reasons. First, it means that a generic word may take on a technical meaning when applied to an office, for example, "apostle", "elder", etc. Second, it means that an office is inseparably connected with authority, gift and duty, while gift and duty need not be associated with office. There are important ramifications to this truth. For example, individuals may be set apart for the tasks of the evangelist or the teacher, without their appointment to those offices.
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4. Two categories of officers have been given to the church: extraordinary and ordinary ones. The extraordinary officers, namely apostles, prophets and evangelists, have ceased while the ordinary ones, namely elders and deacons, continue.
5. The Particular Baptists believed that all pastors are elders, but not all elders are pastors. Pastors rule and teach, while ruling elders only rule.
6. The qualifications for the office of deacon are similar to those for the office of elder, except that there is no requirement for the ability to teach. No office of deaconess is taught in the Bible, although some have attempted to argue otherwise.
7. The authority to rule or govern the church is in the hand of the elders, not the deacons. The office of deacon is subordinate to that of elder. No female elders are taught in the Bible. However, the role of women in the ministry of the word should not be downplayed. Older women should be trained and set apart to teach and minister to the younger women in the church.
8. The principle of "rule by elders" is denied in Episcopacy and Congregationalism. It is upheld in Presbyterianism and Independency.
References And Notes
1.JO, Vol. 16, p. 37.
2. A. A. Davies, p. 2.
3. Ibid., pp. 3-4.
4. G. Gillespie, pp. 187-197.
5. A. Davies, pp. 4-5.
6. JO, Vol. 16, p. 36.
7. JO, Vol. 4, p. 438.
8. J. Bannerman, Vol, 1, p. 191.
9. EDT, p.622.
10. W. Hendriksen, Ephesians, p. 195.
11. B. Beevers, RT 82, 1984.
12. C. Pond, pp. 42-44.
13. Vine, see under "office".
14. Arndt & Gingrich,
15. G. Smeaton, pp. 276-277.
16. A. Davies, p. 1.
17. J. Murray, Vol. 2, p. 358.
18. JO, Vol. 4, p. 439.
19. Ibid., p. 452.
20. Ibid., p. 469.
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21. Ibid., p. 451.
22. Ibid., pp 448-449.
23. H. Harvey, p. 68.
24. J. L. Dagg, pp. 264-265.
25. JO, Vol. 16, p. 103.
26. Ibid., p. 104.
27. Ibid., pp. 55-56.
28. Ibid., pp. 104-105.
29. C. H. Spurgeon, Vol. 2, p. 77.
30. A. Davies, p. 6.
31. I. Murray, Reformation of the Church, p. 199.
32. I. Murray, Ruling Elders, BT 235, pp. 1-9.
33. JO, Vol. 16, p. 42.
34. Ibid., p. 145.
35. RT 51.
36. W. Hendriksen, 1 Timothy.
37. JO. Vol. 16, p. 106.
38. Ibid., p. 151.
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