| (Copyright) by Craig M. White (Australia) |
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| The Elders[1] (extracted from Synagogue and Church: Comparative Structures by Craig M White) Easton’s Bible Dictionary explains the origin and role of elders: “The Jewish eldership was transferred from the old dispensation to the new. The creation of the office of elder is nowhere recorded in the New Testament … [this office] was transmitted from the earliest times.”[2] “The “elders” of the New Testament church were the “pastors” (Eph. 4:11), “bishops or overseers” (Acts 20:28), “leaders” and “rulers” (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).”[3] [emphasis mine] And Thayer’s Greek Lexicon: “4245 presbuteros (pres-boo’-ter-os) comparative of presbus (elderly); TDNT – 6:651,931; AV – elder 64, old man 1, eldest 1, elder woman 1; 67 adj 1) elder, of age, 1a) the elder of two people 1b) advanced in life, an elder, a senior 1b1) forefathers 2) a term of rank or office 2a) among the Jews 2a1) members of the great council or Sanhedrin (because in early times the rulers of the people, judges, etc., were selected from elderly men) 2a2) of those who in separate cities managed public affairs and administered justice 2b) among the Christians, those who presided over the assemblies (or churches) The NT uses the term bishop, elders, and presbyters interchangeably. 2c) the twenty four members of the heavenly Sanhedrin or court seated on thrones around the throne of God” Thayer clearly demonstrates that a parallel term that is used in the New Testament for elder is presbyter = presbuterion (see also Strong’s Concordance #4244 and also #4850). The term is used interchangeably with elder in Acts 22:5; ITim 4:14. Among their many duties was to anoint the sick (James 5:14)[4] and be ordained in new congregations (Titus 1:5). They were also to be of a good reputation (Acts 6:3) – which infers that if they are of a bad reputation due to their lifestyles, abuse, unfairness, nepotism and so on, they should not be elders. They did not rule the brethren and expect them to be obeyed as if the synagogue was the military; instead, they gently guided them. Men without that ability were simply not ordained or removed from office. Re-training them was futile. As an aside, some use Hebrews 13:17, 20 and 24 as proof that they can rule over people where the Greek word hegeomai is used. You can look up this word in Strong’s Concordance (#2233) where one finds it has a meaning which includes “to go before” or “to lead” or “esteem” which would align it more with IICor 1:24 and Matt 20:25-26. The same word is used in Phil 2:3; 3:8; IThess 5:13. Similarly, the word for obey in Heb 13:17 is peitho (Strong’s #3982) which should be translated in this context as persuade or convince. After all, ministers do not employ the members nor are they military rulers over the members. As we have seen, this office had ancient roots according to numerous sources. Smith’s Bible Dictionary succinctly outlines the roots of this office: “The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. #Ge 24:2; 50:7; 2Sa 12:17; Eze 27:9| As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, #Ge 50:7| the Moabites and the Midianites. #Nu 22:7| The earliest notice of the elders acting in concert as a political body is at the time of the Exodus. They were the representatives of the people, so much so that elders and people are occasionally used as equivalent terms; comp. #Jos 24:1| with #Jos 24:2,19,21| and #1Sa 8:4| with #1Sa 8:7,10,19| Their authority was undefined, and extended to all matters concerning the public weal. Their number and influence may be inferred from #1Sa 30:26|ff. They retained their position under all the political changes which the Jews underwent. The seventy elders mentioned in Exodus and Numbers were a sort of governing body, a parliament, and the origin of the tribunal of seventy elders called the Sanhedrin or Council. In the New Testament Church, the elders or presbyters were the same as the bishops. It was an office derived from the Jewish usage of elders or rulers of the synagogues.” (article “Elder”) [5] Burtchaell also explains: “The evidence before us says that during the organization of a new community the elders were appointed by the apostle or founder … The pastoral epistles seem to imply that the selection of elders was a prerogative of Paul’s major deputies after the time of founding. There is a hint that prophets may have played a part in validating candidates for community office …”[6] However, later, in the embryonic Great False Church, the local churches chose their own elders as the selection became a matter for local choice.[7] Another synonym for elder is poimen which means shepherd (Acts 20:28-30) practising pastoral gentleness (IPet 5:2-4). And in similitude to the synagogue, they are sometimes called archontes or notables.[8] Burtchaell lists some of the duties of the elders which they have ultimate responsibility and authority for in the congregations or assemblies: preaching and teaching community finances admonition and rebuke when unity was at risk appointment of officers and, in the opinion of Burtchaell, some way of endorsing the Apostles caring for the sick and the community’s dependents their office deserved honour They are often described as an organised group which gives the clear impression that there are at least three in each congregation of a reasonable size. “They are a presbyterion, like a synedrion or an entourage. They are visualized as a council in session with the community chief, and thus a ruling council for the full assembly.”[9] The traditional synagogue title for elders was presbyteros or alternatively episkopos which means overseer; this latter word still has overtones of the synagogue wherein they formed a college or council. In other words, each local congregation had a group of elders to assist the senior elder (pastor). This was not a ‘democratic’ system, but one of consensus in local administration, brotherhood, and joint assistance to nurture their brothers and sisters in the Church. It would also appear that the council or college of local elders worked with similar colleges of other assemblies to form a synodal unit which was not answerable to a single assembly but to the corporate authority.[10] “The main point is this: no form of Church government created by Christians should violate the spirit of Jesus’ own teaching about “lording it over” the people of God. The apostle Paul wrote to the Corinthian congregation, “Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand” (II Cor. 1:24). The word translated “dominion” in this verse could also be translated “rule.” In short, Christian leaders are not to be “rulers” or policemen over their congregation’s faith. They are not to be tyrants, dictators and authoritarian banty roosters reveling in their sense of pre-eminence over God’s heritage.”[11] Prospective elders were very carefully selected by the local elders[12] from the congregation, as was Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (ITim 4:13-16) There was to be no nepotism and cronyism. No one grooming their incompetent friend as a successor and slipping them into a position under the radar. No permanency or sort of priesthood status so that it is next to impossible to remove the imposter and deceiver. No “we are so inspired” as if God speaks through them as if they are prophets or patriarchs or local level apostles. And no “because we have had hands laid upon them, ‘hey presto!’ we are filled with the holy spirit and inspired by God and as such, do not have to follow due process, can appoint our friends and sycophants into positions and do whatever we want without being questioned”. Those that see the deception are expelled or pushed out by them or their friends. Yet this is how apostasies commence as the wrong people begin to fill positions until they gain control. Most of us have seen such behaviours in business, bureaucracy, clubs, non-Church of God groups, let alone within our own ranks. It is appalling and an afront to God. As one non-Church of God booklet, The Elder. Character and Duties, states appropriately: “… the problems dealt with are common to the office-bearers of every Church … the difficulty of finding the right individuals to take up positions of responsibility… They have not been changed by Christ… All down the centuries, from the days of Christ to our own, these are the people who cause most trouble in the Church. To try to live the Christian life without Christ is impossible. To attempt any work for Christ and his Church before Christ has changed us is simply heading for disaster… After the resurrection of Jesus, when the Church came into being, the office of the elder was recognized in the early Church. It was adopted with any other features of the synagogue. Elders were appointed in all the churches.”[13] Suggested reading: Are Ministers Priests or Elders? by C White A Genuine Minister with the Heart of a Shepherd? Or Fudging it? by C White Polity and the Elder Issue by R Decker Biblical Eldership by A Strauch ——————————————————————————————————— See Craig White’s other articles at: White, Craig M. – Church of God, Bismarck (church-of-god-bismarck.org) Reprinted with permission from: Friends of the Sabbath Australia http://www.friendsofsabbath.org/ ——————————————————————————————————— [1] Detailed information about elders, their ordination, criteria etc are not covered to any great extent in this article. Instead, much has been written about them in works such as Biblical Eldership by A Strauch and Qualifications for the Evaluation of Elders and Deacons by J Keathley. Note also Strauch, Biblical Eldership Study Guide’s insights based upon historical research. “From all the evidence we have, the deacons—like the elders—formed a collective leadership council. The New Testament reveals that the pastoral oversight of many of the first churches was committed to a plurality of elders. This was true of the earliest, Jewish-Christian churches in Jerusalem, Judea, and neighboring 14 countries as well as many of the first Gentile churches.” (pp. 13-14) [2] Ferguson (1975) throws further light on this: “The above perspective brings the subject of an elder’s “authority” into sharper focus. An elder’s service or ministry is that of “pastoring” (a shepherd), of oversight (a bishop), of management (a steward), of judgment and example (an elder on the pattern of Jewish elders). The church, in order to be a community and in order to function smoothly, has need of such leadership … If a man loses his qualifications, ceases to serve, or no longer has the support of the congregation, he can no longer be an elder. “Once an elder, always an elder” has no biblical support. It is proper to admit charges against an elder and rebuke him, provided appropriate procedures are followed (1 Tim. 5:19f.). As the approval is given by all, so the rebuke is “in the presence of all.” That implies that the congregation which gave its approval may also withdraw that approval. Obviously this must be for a good cause.” (pp 144, 148) [emphasis mine] NB: many ancient synagogues practiced 1, 3 or 5 year term limits on office-holders. [3] Easton 1897: art. “Elder” [4] Praying for the sick was practiced in the synagogue community according to F. F. Bruce 1979: 1546. It is obvious that the ordained ministry continued this into early Church. Apparently, there was no system for medical education among the Jews at that time and given that many new converts were gentiles from pagan backgrounds, it was important for James to mention this. Otherwise, some may have reverted to their superstitions. [5] Smith’s Bible Dictionary online, article “Elder” [6] Burtchaell 1992: 293-94 [7] ibid [8] Burtchaell 1992: 299 [9] Burtchaell 1992: 298 [10] Burtchaell 1992: 332 [11] Knowles 2010: 21 [12] Refer to Conner’s The Church in the New Testament, pp. 199-200 which discussed plurality of local elders. [13] MacDonald 1958: 1, 4. Strauch agrees: “The eldership of government, there-fore, was very familiar to the Jewish Christians.” (1986: 123) |
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