Elders And Elderhood

by J. Miller | Category: General | Dec 1960

Eldership is a fundamental institution in connexion with nations and communities of men acting together. In the New Testament, "elder" and" overseer " refer to the same person. In Genesis 41.84 we read of overseers over the land of Egypt. Joseph was made ruler of Egypt to teach Pharaoh's senators (this word means elders) wisdom (Psalm 105.22). Later we read of the elders of the land of Egypt (Genesis 50.7). We also read of the elders of Moab and of Midian (Numbers 22.4, 7). Even prior to the deliverance of Israel from Egypt, we read of the elders of Israel (Exodus 3.16, etc.), showing that Israel in their bondage had some form of rule in their collective life, although at that time they had no divinely given constitution. The conditions of their constitution as a holy nation were later read to them by Moses and promulgated by Jehovah their God from the top of mount Sinai (Exodus 19.1-8; 20.1-21; 24.1-8), and on the basis of their acceptance of the terms of the covenant they became a peculiar treasure unto God, a kingdom of priests and a holy nation. Their acceptance of the terms put before them opened still further the gracious purpose of God in connexion with Israel, that it was His purpose to have a dwelling in their midst. The way was opened for the willing-hearted to bring the LORD'S offering of gold and silver and so forth, and for them to make for Him a sanctuary that He might dwell among them. In less than a year the Tabernacle was built and on the first day of the first month of the second year the Tabernacle was reared up, and the LORD filled the Tabernacle with His glory (Exodus 40.17, 84). Moses was enjoined by God with the words, as to the Tabernacle and its vessels, " See that thou make them after their pattern, which hath been shewed thee in the mount" (Exodus 25.40).

It is evident, from Exodus 17.5, that there were elders in Israel after their deliverance from Egypt, for at the giving of the water from the smitten Rock in Horeb, Moses was to smite the Rock "in the sight of the elders of Israel." We have also reference to the elders of Israel in Exodus 18.12; 24.1, 9, 14.

In Numbers 11.16-30, we have the appointment of seventy of the elders of Israel to form a body of elders, upon whom the Spirit of God, which was upon Moses, was put, so that they might share with Moses the government of the people of Israel, for this burden had become too heavy for Moses, owing to the repeated murmuring of the people. This was the inception of what is called the Sanhedrin, the council of seventy or seventy-two elders of Israel.

Besides there being those seventy elders who had to do with matters affecting the nation of Israel, referred to by the Lord as they who sat in Moses' seat (Matthew 23.2), there were elders of tribes (the elders of Gilead - Judges 11. 5-11 ; the elders of Judah 2 Samuel 19.11), there were also elders in each walled city (Deuteronomy 19.12 ; 21.1-8, 20, etc.). There are many references to elders in the cities of Israel. When the Jews returned from Babylon to Jerusalem to build again the house of God, the truth relative to elders was not lost, for we read of the elders of the Jews (Ezra 5.5, 9 6.7, 8, 14), and it was these elders under Zerubbabel and Jeshua who had the control of the work in building God's house.

There are many references to the elders of the Jewish people in the Gospels in the Lord's time and in the Acts of the Apostles, hut, alas, the elders led the people astray, and where elders lead a people astray, alas for that people! So it happened with Israel. The Lord said, "The Son of Man must suffer many things, and he rejected of the elders and chief priests and scribes, and he killed, and the third day be raised up" (Luke 9.22). It was this rejection of the Lord that led to the casting off of Israel, save for the elect remnant of Israel, elect according to the election of grace (Romans 11).

The word Presbuterion is used three times in the Greek New Testament. In Luke 22.66 it is rendered " assembly of the elders" (" elders," A.V.). In Acts 22. Sit is rendered "estate of the elders." Both of these have to do with the Sanhedrin, the council of the elders of the Jewish people. In 1 Timothy 4.14 it is rendered "presbytery," and has reference to what is said, in Acts 16.2, about Timothy, who "was well reported of by the brethren that were at Lystra and Iconium." We judge, from what is said of Timothy, in Acts 20.4, that he belonged to Derbe, and that the brethren of Lystra and Iconium, who were in the presbytery or elderhood (see Acts 14.28, where we are told of the appointing of elders in those churches by Paul and Barnabas at the earlier visit to that of Paul with Silas to Derbe), acted together with Paul in the going forth of Timothy into the whole-time work of the Lord as an associate of Paul and Silas. It is evident that Timothy had grown rapidly in spiritual things in a short time. In all three cases the Englishman's Greek New Testament translates the word presbuterion as " elderhood." The word presbuterion means a " Council of presbuteroi (elders) ". Presbuteros (elder), signifies the same person as Episkopos (overseer), which in our versions is sometimes rendered " bishop," but a bishop of the Roman, Greek, or Anglican communions bears no likeness to the overseers or elders of the churches of God in the days of the apostles. "Elder" indicates a man of age and experience, a man as to his qualities ; " overseer " has particular reference to the work he does, as one who oversees or superintends. The Greek word Episkopos, is from Epi, upon, and Skopos, one that watches.

There can be no doubt that at the beginning of the work of God in this dispensation, when the church of God in Jerusalem came into being (Acts 8.8; Galatians 1.18), following the descent of the Holy Spirit, God's people and work were cared for by the apostles. They had an overseership given to them by the Lord. This is evident from what is said about Judas in the quotation in Acts 1.20 from Psalm 109.8 in the LXX, "His office (Episkope, overseership, R.V. marg. bishoprick, A.V.) let another take." This is identical in meaning with the Hebrew of this psalm, which has been rendered-" Let another take his office (charge or oversight)". Thus it was that the apostles were overseers and elders. Both Peter and John call themselves elders. Peter writes to the saints of the Dispersion in the churches of God in the five Roman provinces of what is now called Asia Minor or Turkey (1 Peter 1. 1), "The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ" (1 Peter 5. 1). John writes, "The elder unto the elect lady and her children" (2 John 1); also, "The elder unto Gaius the beloved (3 John 1).

Later in the work of God, as described in the Acts, we read of the apostles and elders, to whom, at Jerusalem, Paul and Barnabas and certain other brethren were sent from Antioch about the question which certain brethren which came down from Judea had taught in Antioch, that except men were circumcised after the custom of Moses they could not be saved (Acts 15. 1, 2). When they arrived in Jerusalem and had been received of the church, the apostles and elders were gathered together to consider of this matter (verse 6). The apostles and elders having in council reached oneness of judgement on the matter under the guidance of the Holy Spirit, they sent to the churches of God among the Gentiles their united judgement (Acts 15. 16-29; 16. 4, 5), with the result that "the churches were strengthened in the faith, and increased in number daily."

In what we have been saying we see that the elderhood or presbytery began with the apostles in their care for the people and work of God. This, as the work of God extended, broadened out and elders were linked with the apostles in the caring for the work of God. This shows divine unity, for if the churches of God were to form one Fellowship, then the elders who cared for those churches must form one elderhood. This is fundamental to a unity which is of God.

Though the elders are viewed as united together tending the flock of God, as Peter views the elders of the five provinces (1 Peter 5.1-11), yet these overseers had their own charges alloted to them. Peter says, "Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according unto God; nor yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted (a lot, portion-of God's people-) to you, but making yourselves ensamples (patterns) to the flock " (1 Peter 5. 2, 8). Though the elders of many churches are viewed as a whole, we see also that they had their different and respective charges. Thus we come to consider the elders of churches of God. Acts 14 describes the work of Paul and Barnabas in the province of Galatia. Derbe being the furthest extent of their work in Galatia at that time, they returned through Lystra, Iconium and Antioch (of Pisidia), and by their ministry were confirming the souls of the disciples. They exhorted them to continue in the Faith (the teaching of the will of God for their obedience), and that through many tribulations they must enter into the kingdom of God (the present kingdom of God expressed in His gathered people who keep the Faith). Then we read that they "appointed for them elders in every church" (Acts 14.21-28). The word " appointed" ("ordained," A.V.) is the translation of the Greek word Cheirotoneo, which means to choose by holding up the hand. Thus the two apostles chose elders for those churches which they had planted on their previous visit. Similar to the ap6stolic practice in the churches of God in Galatia, we read of the elders of the church in Ephesus (Acts 20. 17). These elders (or presbyters, R.V. marg.) were exhorted by Paul in the words-" Take heed unto yourselves, and to all the flock, in the which the Holy Spirit hath made you bishops (overseers, R.V. marg.), to feed the church of God"(verse 28). They were made (Tithemi, to place, constitute) overseers by the Holy Spirit and had been acknowledged by men, that is, men who were overseers before them, as in the case of Paul and Barnabas when they appointed elders in the churches of Galatia. Titus was left in Crete to appoint elders in every city, that is, in the churches of God in the cities of Crete (Titus 1.5). James also speaks of the elders of the church (James 5.14).

Next we come to the elders of the churches in a province. Agabus a prophet had signified by the Spirit that there would be a great famine over the inhabited earth, which came in the days of Claudius Caesar. The disciples (in the church of God in Antioch) determined, every man according to his ability, to send relief unto the brethren that dwelt in Judea. This they did, sending it to the elders (of Judea) by the hands of Barnabas and Saul (Paul) (Acts 11.27-29). It should be noted here that it is not said to be sent to the apostles and elders at Jerusalem, but simply to the area in Judea in which there were churches of God (see Acts 9.26-31 ; Galatians 1.21-24). The elders of Judea (of the churches) acted together in receiving the relief sent from Antioch and undoubtedly acted together in distributing what was sent to the needy in those churches. The same consideration is undoubtedly implied in the acting together of the churches of God in Macedonia and of Achaia in the sending of their gift to meet the need in Jerusalem, which was intrusted to Paul and certain approved brethren to carry to Jerusalem. See Romans 15.25-27; 1 Corinthians 16. 1-4; 2 Corinthians 8. 1-9. 15.

As the elders of Judea acted together in receiving the gift from Antioch, even so, we judge, the elders of the churches of God in Macedonia and Achaia acted together in sending their gift to Jerusalem by Paul and certain approved brethren. The fact that churches of God were linked together in various provinces of the Roman empire, in Achaia, Macedonia, Asia, Pontus, Galatia, Cappadocia, Bithynia, Syria, Cilicia, Judea, for the administration of God's will among his gathered people, implies unity among elders in those Roman provinces, for, as we have before said, if the people are to be one, then the elders who rule the people must be one.

This important matter of divine unity was before the mind of Peter when he wrote his first epistle to the elect sojourners of the dispersion in the five Roman provinces indicated in chapter 1.1. He writes of them as (1) a spiritual house, (2) a holy priesthood, and (3) a royal priesthood, (4) an elect race, (5) a holy nation, (6) a people for God's own possession, (7) a brotherhood, (8) a flock (1 Peter 2.5, 9, 17 ; 5.2, 8). So united were the elders over this wide area that Peter could address them together, "The elders therefore among you I exhort" (1 Peter 5.1). The churches are not spoken of as "flocks," but as " the flock," and hence the elders who tended the flock were one.

The conception of eldership in the New Testament is founded upon the pattern of eldership in the Old Testament. We have already seen that there were elders of cities, elders of tribes, and the seventy elders who ruled the entire nation in the major matters that affected the whole people. Similarly, in the New Testament we have elders in the churches of God, we have the elders of these churches joined together in a province, and we have the elders addressed as one in a number of provinces. Such grouping of elders in the past was necessary for the administration of God's will in Israel, even so the grouping of elders in the present dispensation is vital to the will of God being carried out amongst God's gathered people.

It is said of the Remnant that had returned from Babylon, as described in the book of Ezra, that "when the seventh month was come, and the children of Israel were in their cities, the people gathered themselves together as one man to Jerusalem" (Ezra 3.1). The word "one" in this verse is from the Hebrew word Echad, which means " properly united, i.e. one." The word is derived from Achad, to unify. Later in the chapter we read, "Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together (Echad, as one), to have the oversight of the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites " (Ezra 3. 9). If the work of God in the house of God then was to go on in harmony, then those who had the oversight of the work must be one, and this is what is said of the people and the oversight of the work. Such a pattern of unity in the Remnant of old is a pattern for God's remnant people today.

It was said unwisely by certain in past years, and possibly some repeat the same thing now, that because we have neither apostles nor apostles' delegates to appoint elders, therefore there can be no recognition of elders now. We might ask the questions, Did the Holy Spirit cease making overseers when the apostles and their delegates passed off the scene ? Was there not as great a need (or even greater) for the flock of God to be tended after the apostles and their helpers had gone as there was when these servants of God were amongst the Flock? Surely there can be but one answer to such questions, that both the men to tend and feed the flock, and the need, were present. Surely it was never the will of God that having wrought through men to the bringing into existence of churches of God, these churches should cease to exist through there being no elders to care for the flock. Have we not in the New Testament the pattern to be followed in the work of God throughout this entire dispensation of grace ? Surely it must be so. Practices were not instituted amongst the saints which applied only to the time of the apostles, and then the pattern of things in the beginning was to cease. Such would be a melancholy view to take, and we might ask, What good would much that is written in the New Testament be to us? None at all, I should say, if what the apostles taught was not to have any continuance. God wants a flock; He wants a house to dwell in; He wants a priesthood to serve Him; He wants a people for His own possession. He wants an elderhood to care for His people, His house, His flock, and His things.

The epistles of Paul to Timothy and Titus are not personal letters ; they are pastoral letters, letters which deal with the need in the church in Ephesus on the one hand, in the case of Timothy, and of the churches in Crete on the other, in the case of Titus. As they contained the will of God for His people in that day in which they were written, so do they contain God's commands for His people throughout the entire dispensation. (This is true of all the epistles.) This being so, we have instructions in them concerning elders and their work. In this connexion we have a list of necessary characteristics and qualifications given both to Timothy and Titus as to men who are stretching forward to the beautiful work of oversight, so that they would be able to measure the men according to the patterns given. Please read 1 Timothy 3. 1-7; Titus 1.5-9. Thus these two servants of God would be able to recognise the work of the Spirit of God in men whose hearts had been moved by the Spirit towards the work of caring for the Flock of God, and would be able to determine that their character was according to what the apostle had written. Timothy and Titus were themselves in the elderhood caring for God's people, so that those who proved men and received them or recognized them in the work of oversight were men who were themselves in the oversight. Nowhere in the Scriptures are elders made elders by a church or voted to that position by the saints. Those who were already elders were those who recognised the work of the Spirit of God in other men who were stretching forward to have a care for others, and to prove and approve of such men for the work of oversight.

What is the method or godly order to be followed in the recognition of an overseer by those who are already overseers? As we have already seen, the Greek word Presbuterion, rendered presbytery in 1 Timothy 4. 14, is only once used in connexion with the work of presbyters (or elders) in this dispensation. It is used in connexion with Timothy going forth into the work of the Lord with the apostle Paul. If we turn to Acts 16.1-3, we get the historical setting to the act of the presbytery referred to by Paul in the above cited Scripture in Timothy. Timothy evidently belonged to Derbe (Acts 20. 4). He was well reported of by the brethren at Lystra and Antioch. We are told that "him would Paul have to go forth with him." Paul tells us, in 2 Timothy 1.6, that the gift of divine service, which he calls "the gift of god," was given to Timothy through (Dia, by means of) the laying on of his hands. But, in 1 Timothy 4.14, Paul refers to the gift having been given by (Dia) prophecy, "with (Meta, together with) the laying on of the hands of the presbytery." It would seem that the one who prophesied was Paul, for the gift was given through (Dia) the laying on of Paul's hands, and by (Dia) prophecy, and it was given with (Meta, together with) the laying on of the hands of the presbytery. This shows, I judge, a community of action by the presbytery with the apostle. This presbytery was composed of the presbyters (or elders) which Paul and Barnabas appointed in the Galatian churches on a former visit, as we see from Acts 14.21-23.

If, as we have sought to point out from the events connected with the going forth of Timothy with Paul to the Lord's work, the presbytery is composed of the presbyters or elders of more than one church, then it is for the presbytery to act in adding presbyters to the presbytery. When the elders of a church bring forward to the presbytery the name of one whom they judge should be added to the presbytery, one who has been stretching forward to the work of oversight and concerning whom they can give a good report, the presbytery following this commendation would satisfy itself in regard to the person who had been proposed, that he is a fit and proper person to be added to their number. If all things are satisfactory to all the elders of the presbytery then he would in due time be added to the elders of the presbytery.

God has not laid down precisely the method of adding elders to the presbytery. He has left it to the collective wisdom of elders to see that all is done in a godly way, and in full fellowship and agreement among all the elders involved. If we may draw a parallel from the addition of a saint to a church of God, we see from 1 Corinthians 5 that it is the church that puts away one of their number who has sinned, even so it is the church that receives one to their number on the evidence given by the overseers. It is equally so in the reception of an elder ; it is the presbytery that receives on evidence given, and it is the presbytery which puts away one who has forfeited by his conduct his place in the presbytery. There are two circles, saints in the churches of God in the Fellowship and elders in the presbytery, and the principles which govern reception to and putting away of saints from the Fellowship and elders to and from the presbytery are on parallel lines.

It might be argued that we have no meetings of elders shown in the New Testament Scriptures, save that of the apostles and elders in Acts 15, therefore why have meetings of elders at all ? In seeking to reply to such a contention, we might ask, How are elders to come to oneness of mind if they do not come together for consultation and agreement? How could they call upon saints to obey them if they did not themselves know what the saints were to obey? The scripture is clear that unity of mind is implied in the words of Hebrews 13. 17, "Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account." This is somewhat similar to the word in Ephesians 6.1, "Children, obey your parents in the Lord: for this is right." If parents have not consulted together as to what their children should do, then you might have the father saying one thing and the mother another, and from this division between parents serious consequences might follow. Saints are not to obey some of their elders, but all of them. Moreover, it should be noted that the Hebrew epistle is one of the catholic epistles, as such epistles are called, that is, that they apply to the whole of the churches and not to an individual church. We judge therefore that it is incumbent upon elders to meet together, whether the elders of a single church, or the elders of a group of churches, or again the elders of the entire people may meet representatively at given times, as in the case of the apostles and elders at Jerusalem when Paul and Barnabas and certain men representing their fellows in Antioch came to Jerusalem over the matter of circumcision. This is the only meeting of elders shown to us in the New Testament, though, as we have just indicated, meetings of elders in their respective spheres of responsibility are beyond question implied by the words of scripture.

Besides the meeting of apostles and elders in Jerusalem, there was a private meeting of the leaders of the Fellowship at the same time. This is revealed to us only by Paul, in Galatians 2.1-10. In connexion with this private meeting, Paul tells us that he went up by revelation to lay privately the gospel which he preached before them who were of repute. This is something different from going up by appointment with the representative brethren from Antioch. It was Paul and Barnabas alone who discussed the matter of the gospel with the men of repute, that is, with the esteemed leaders, men reputed to be pillars," as Paul described them. This shows the responsibility of leaders to meet together for discussion upon vital matters of doctrine and matters which affect the whole of God's people, so as to reach unity of mind amongst themselves and so save division amongst leaders. Grave divisions amongst leaders might have disruptive effect on other elders and upon the flock eventually. Happily the leaders, in Galatians 2.140, reached unity of mind as to the gospel and as to their respective spheres of activity in the work of God. This oneness of mind had a blessed result on the rest of the elders and upon the churches of God.

It is evident that the work of the apostles and the men who were joined with them in the Lord's work, and followed on after the apostles were gone, fell under two heads, and it is remarkable that the two phases of the work of God are associated with the two miraculous draughts of fishes. (1) They were to catch men, as the Lord said to Peter, Fear not; from henceforth thou shalt catch (take alive) men" (Luke 5.10). (2) On the second occasion Peter had encouraged six of his fellow-apostles to go a fishing with him to seek food for themselves. The Lord went after His wayward followers and provided food for them. Then he took Peter aside and inquired about his love for Him. Three times the Lord asked him if he loved Him, and He thrice replied, " Feed My lambs," Tend (shepherd) My sheep," "Feed My sheep" (John 21.1-17). Such is the Lord's work still placed in the hands of elders or overseers. May such not fail in their work!

J. Miller | Dec 1960
General

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