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Good Leaders Lesson 9
INTRODUCTION The
basic fact on which this entire lesson rests, is that the Church is the
possession of Christ and that he is the one with the authority on which we
rely and on whose instruction we should act, without the possibility of
any difficulty caused by error or lack of power to complete what is
requested of us. His divinely inspired
writings were written by men of God, moved by the Holy Spirit, and all the
external and internal evidence establishes their complete truthfulness.
When one contrasts these writings with the many non-canonical
writings, it simply reinforces the obvious inferiority of those writings
and traditions, and confirms the truth of the inspired Scripture. It
is to be noted that the “ekklesia”, the “called-out ones”, which
is used of the entire company of the redeemed, is described in Ephesians
1:22-23 further as “ the Church which is His Body”.
It is there stated, that this is a group of people, which consists
exclusively of true, processing believers, which meet together.
Both Jews and Gentiles are placed together in this one Body, this
living organism, with Christ being the sole Head. Jesus
Christ made plain that he alone had laid the foundation, had established
it, would build his Church, and that the gates of Hell would never
prevail against this Body. The
Church therefore is a spiritual establishment, with a heavenly character,
with people whose citizenship are in Heaven, and who work to offer up
spiritual sacrifices. There
was therefore no controlling, centralized, ecclesiastical headquarters,
and no controlling centre for the organization of the Church. What tied
churches together, was the common life in Christ and the indwelling of the
Holy Spirit. The churches
would therefore support each other as directed by Christ, their only Head. It
follows then, that any decrees, additions and developments, which were
(are) not in line with the teaching of Christ and His Apostles, are really
departures from the original instructions and commandments. Though they
might seem to be required to suit the different exigencies at different
points in time, and existing circumstances and environments, they are
really unauthorized systems, and great caution should be exercised in
giving definitive support to the many ecclesiastical systems. Many
therefore, because there are no minute arrangements laid down to shape the
growing and changing wants of the Church, in different ages and countries,
appeal to specific aspects of the organization of the company of the
redeemed described in the Old and the New Testament books. What
is certain, is that there was nothing like most modern ecclesiastical
organizations existing before the close of the first century. It
is also certain that the Apostles, whose teachings and writings are the
unerring root of faith and practice for all true believers, never
exercised their divine authority in arbitrary and despotic styles.
They always treated the souls under their care with dignity and
with tender regard, recognizing the members of the Body as beloved
brothers in Christ, partakers of the same redemption as themselves, always
teaching that they themselves were servants of the brethren. The
Apostles created new offices for the normal, and ordinary necessities of
the congregation, because they could not possibly do all the teaching,
conducting of worship, administration of discipline that was necessary, as
the number of believers began
to increase. The
few general offices to help the people were supplemented by gifts and
functions; note that these were in addition to the very few established
offices, and these people (officers) were supernaturally endowed by the
Holy Spirit; again to help build the brethren was their only function. It
is to be clearly noted, that the earthly organization of the visible
Church was so structured, as to be the means and not a hindrance, as it
often is, for the growth of every single Christian. Every Christian would
be priest, king, teacher, ambassador, and lively and living stone,
that would fill the earth with the praise of God. There could be no
intended dramatic antithesis between ‘clergy’ and ‘laity’, for as
one writer described it: “ The ministers are
as sinful and as dependent on redeeming grace as the members of the
congregation; and those members, on the other, share equally with the
ministers in the blessings of the gospel, enjoy equal freedom of access to
the throne of grace, and are called to the same direct communion with
Christ, the head of the whole body. The very mission of the Church is, to
reconcile all men with God, and make them true followers of Christ…The
New Testament, looking at the principle of the new life and the high
calling of the Christian, styles all believers “brethren”
“saints”, a “spiritual temple”, a “peculiar people,” a “holy
and royal priesthood”.” We
cannot stress too much that the Church is God's chosen instrument, that it
is “the
House of God”,
“the
Church of the living God”,
the place where the family meets for warm intimate, exciting, powerful and
beautiful communion with God. We
must really think of the Church in the sense that was displayed when one
looked at the entire camp of Israel, where as one writer described this
impressive sight: “2,500,000
strong, gathered in tents around that central point, the tabernacle. There in the center of this great camp was this corral-like
enclosure containing a rectangular building with a cloud, which flashed
with fire by night, hanging above it.
Within that tabernacle there was a holy glory, a strange,
mysterious radiance that crept under the curtain that veiled the Holy of
Holies, and made people feel a sense of awe and respect that God dwelt
there. Yet, according to the Bible, that was but a symbol -- a vivid symbol-- but it was not the true house of God… We
are the house of God-- we Christians, we human beings, we are the true
dwelling place of God.” We
must therefore understand that when true believers meet together, whether
in twos, in threes, in small gatherings, or in great gatherings, this
extremely impressive visual presentation described in the image of a camp
of Israel, is what all the meetings really are like.
We don't see it because we are still trapped with the eyes of the
flesh. With
all this glorious picture, our proper focus however is that this Church,
to which all true professing believers belong, is to be the “
pillar”
and the “
bulwark”
of the truth, as the Apostle Paul described this Body in 1 Tim. 3:14-15. With
this in mind, we can now look at how God has organized his family, this
Church, the Pillar and the Ground, the support, the defence, the
bulwark and the buttress of truth. Let us therefore be careful as to how we deviate, and as to why we deviate from what God has established. THE
TEXT
1
TIMOTHY 3:1-13
Verse 1.
The Apostle emphasizes that the office of a “bishop”,
otherwise translated as “ Elder” is a noble task, a very important and
significant role. The
word comes from the Greek “episkopos” which literally means “
over” (epi) “ watcher” (skopos).
The “bishop” or “elder” is therefore simply someone who has
been given ‘oversight’ in the Church.
He is really an overseer. The
term “elder” seems to have been borrowed from the Synagogue, while the
second term comes from the Greek communities.
For example the same officers in the Church of Ephesus are called
‘Elder’ and sometimes ‘Bishop’.
The terms were used interchangeably. We note that the Apostle Peter
urged the “ Elders” to “ tend the flock of God” and
to “fulfill the office of bishops” without “lording
it over the charge allotted to them”. The
job is described as one to which a man should literally “stretch one’s
self forward to grasp”, so that it is a voluntary aim, a “desire”
which is distinct from ambitious desire after office. This
work is stated to be a ‘honourable work’, and therefore to be
preferred. This
introduction was probably necessary, since the job of ‘overseer’ would
not seem to be so desirable in that kind of gentile community, for it was
accompanied by persecution and many kinds of hardships. Note
that the office was not invented by men, but is divinely appointed. It was
established when the Church was persecuted by the community and by the
State, and it should not bow to either and be beholden to them. It should
be led by God and be obedient to further his interests. It
is a good work, because it is a work to bring many sons to glory,
and men should want it, because it is necessary to bring glory to God, and
great benefit to men. It
is also good, because it was Jesus that made this provision for leadership
of the Church. He was the wise master builder who laid the best possible
foundation. Note
however, that the office involves looking to see what God was doing with
the people, looking for the opportunities that God had created to tell the
people to grow, guiding and correcting them.
They were really channels through which God carried out his work
through the body of the believers meeting together. Note
also, this appeal was to ordinary believers who were just like everybody
else. This would indicate
that despite their great responsibility, they were not to have the
authority as a boss, tyrant, or dictator in the Church. Actually,
the word used was always in the collective, as in a corporate body of
elders, and definitely not an individual pastor or elder. One writer comments: “
As every Jewish Synagogue was ruled by elders, it was very right to that
every Jewish Christian congregation should at once adopt this form of
government; this may be the reason why the writer of the Acts find it
unnecessary to give an account of the origin; while he reports the origin
of the deaconate which arose from a special emergency and had no precise
analogy in the organization of the Synagogue.
The Gentile churches followed the example, choosing the already
familiar term Bishop. The
first thing which Paul and Barnabas did after preaching the gospel in Asia
Minor was to organized churches by the appointment of elders... The
presbyters always formed a college or corporation, a presbytery; as a
Jerusalem, at Ephesus, at Philippi, and at the ordination of Timothy.
They no doubt maintained a relation of fraternal equality.
The New Testament gives us no information about the division of
labor among them, or the nature and term of a presidency.” Verse 2.
Now begins a list of qualifications for discharging the work of
this office, for if a man was to do this preferred work for God, he had to
be qualified. It
is to be stressed that in doing the work of God it is always clear that
the Holy Spirit, not the congregation, must do this selecting.
It is only He that can choose the right person and develop the
qualities of character necessary, and bring them experiences to train
them, so that they will come out in the right way.
It is only then, and because they have gone through the process,
that the other elders, who have been chosen and trained by the Holy
Spirit, will be able to see who it is that the Holy Spirit is calling. Those
who have not been chosen and trained by the Holy Spirit, will certainly be
unable to see the signs that the Holy Spirit is giving, when he calls his
people to his positions of choice. When
the instructions given by God as he calls men are not followed, corruption
inevitably sets in and multiplies quickly, leading to a deteriorating
condition in the Church. One
famous English preacher and writer rightly lamented that neglect of the
Holy Spirit made a “downgrade” in the Church inevitable. Here
are the guidelines established by God.
These guidelines are not to say that the man called must be
perfect, but these qualifications must be clearly indicated, for they are
what we call “ The Measure of a Man”.
14.
Verse 4-5. The elder must run this family properly and manage them well,
controlling them. To rule
means to ‘preside over’. The children's rebellion if it exists, must
not be because of the neglect or bad teaching and control of the parents,
but must be in spite of their good job as parents.
Gravity means ‘propriety’ or reverent modesty on the part of
the children, for they are to be in subjection to him in all gravity. He
must show from his behaviour in his family, that he is well practiced in
leadership and thus is capable and ready to be influential in the Church.
Presiding in the Church is a much greater task and he should show
that he could perform lesser task properly, before he is given the greater
task. He would have shown that he would not run from problems, but knows
how to deal with them and how to work things out properly.
The family of an Elder is to be an example for good, to other
families. The Elder would
have to rule his house well and show that he is not partial but is
disciplined. If he is
indulgent, it indicates that he will never be capable of properly ruling
the house of God. 15.
Verse 6-7.
An elder must not be a new convert, for when one promotes a novice
too quickly, it generally leads to the great sin of pride.
“Lifted up with pride” literally
means, “wrapt up in smoke’ One writer comments: “ The trouble
with a recent convert is that, though he may be very earnest in his
newfound life and desirous of following the Lord with all his heart, --and
oftentimes the new convert is beautiful in the dedication he
manifests,-- his willingness to walk with the Lord as best he knows, etc.,
yet there is one thing wrong with him: He has not yet learned the effect
of the cross upon his self- life, his ego. He is still reckoning upon
human resources to bring him to success; he is still counting largely upon
his personality, his magnetism, his good education, his good looks, his
keen, sharply trained mind in order to achieve what he thinks God wants.
He has not yet learned that great word of Jesus: “ that which
is highly esteemed among men is abomination in the sight of God.”
(Luke 16:15 KJV). He has not
learned that God says he wants to work with people of a humble and a
contrite heart, who have learned not to exalt themselves.
A new convert means well, but he cannot be trusted because he has
not yet learned to put down self and to trust in Christ.
If he is put in office, the sudden exposure to public leadership
will puff him up and make him proud, arrogant, and conceited….” 16.
Another writer observes, “ The more ignorant men are the more proud
they are…. The devils fell
through pride, which is a good reason why we should take heed of pride,
because it is a sin that turned angels into devil.” See Job 38:15,
Isaiah 14:12-15, John 12: 31, 16: 11, 2 Peter 2:4, Jude 1:6. 17.
An elder must have a good testimony, or a good reputation among his
neighbours, in the eyes of others. Unbelievers must see his character and
thus be more readily won to the gospel.
If his reputation is bad and this is still clinging to him, he may
become frustrated at never being able to recover his reputation, and in a
weak moment slip back into reckless living.
One writer explains, “
This is what accounts for many of the leaders of today who are falling
into moral difficulties, falling into the trap of the devil, because they
have allowed their consciences to be offended and have not dealt honestly
with the world around.” With
all these qualifications, being at the centre of leadership, they will be
under constant and great attack by the Devil, for when they are broken,
the entire Church will be affected, and God's program will be weak.
Everyone should therefore pray for the elders, and keep them
constantly before the Lord. APOSTOLIC
INSTRUCTIONS ON DEACONS The Apostle Paul now
shifts his attention to the office of deacons.
The first mention of deacons or ‘helpers’ come in Acts 6, in
the context of the necessity to relieve the heavy administrative burden of
collecting and distributing alms, which had rested on the Apostles. The
Greek Christians had complained that the Hebrew or Palestinian brethren
had not been giving the Greek Christian widows, their fair share of the
alms. In order to demonstrate
the brotherly kindness in the Church, the congregation, on the instruction
of the Apostles, elected seven men and placed them in charge of the
provisions for the poor. The
Church chose Greek men, to ensure that the distribution of provisions
would be fair and that the Greek widows would not be neglected. The Apostles were
therefore relieved of that responsibility, so that they could concentrate
on the ministry of the word and the ministry of prayer. This office of being
practical servants to the body of Christ was patterned after the officers
of the synagogue, who had charge of the collection and distribution of
alms. In the synagogue, the
“chazzan” also covered and uncovered the ark in the synagogue. Since the office of
deacons were to minister to the wants and needs of the poor and the sick,
maintaining the activity of the early Church as charitable societies, the
deacons had to be men who demonstrated leaving faith and exemplary
conduct. Since their work was
open to the public view, their activities would touch a great deal of
people, and accordingly, the Church would have to choose persons in which
they could place a great deal of trust. The
example of the Jerusalem Church was so followed in all other congregations
and it is recorded that the Church of Rome maintained the use of the
number seven, having seven deacons for several generations.
In the Churches, including that in Philippi, the
deacons functioned along with the elders and Paul therefore addressed them
particularly. There
is no evidence that the office of elder had more prestige than the office
of deacon, though the Bishop of Elder might have had more responsibility
before God, based on the fact that the were in a more ‘teaching the word
of God’ ministry, as well as an overseeing and shepherding ministry. In
warning that we often make the mistake that one office is more prestigious
than another, one writer points out, that we should look at each office as
more a matter of calling than of status. In
this regard, we note that Stephen and Philip, two of the deacons elected
by the Jerusalem Church did their official duty admirably, as well as
exercising their personal gift as preacher and evangelist
respectively. In
church history, as time went on, the office of the deacon was seen as a
steppingstone to that of an elder. It
is noteworthy that the Apostle, when speaking about elders, say nothing
about women, for in the New Testament churches there were no female
elders. However, regarding
the office of deacons or helper, there were clearly female helpers or
deaconesses, who were charged with looking after the interest of the poor
and the sick in the female portion of the Church.
Especially among the Greeks and Orientals, there was often rigid
separation of the sexes, and pious women, chiefly widows, exercised their
gifts, devoting themselves to the welfare of the Church. Paul
mentions Phoebe, as a deaconess of the Church of Cenchrae, the port of
Corinth. It is most probable
that the women at Rome that Paul commended for their labor in the Lord,
Priscilla or Prisca, Mary, Tryphaena, Tryphosa, and Persis, served in the
capacity of deaconesses. Church
history, especially in the Eastern Church, testified to this important
role continuing through the centuries. These
women have always served voluntarily, willingly, sacrificially, and
repeatedly, often without fanfare and without recognition, but their work
has always been essential and pleasing to God. Given
the critically important nature of the work of deacon and deaconesses, as
practical servants of the Body of Christ, and the extraordinary degree of
trust placed in them, the Apostle lays down certain qualifications for
this office. Note
that their qualifications are practically the same as that for the elders. Verse
8.
The deacons must be:
“
The practical love of truth is the most powerful preservative from error
and delusion. If we keep a
pure conscience (take heed of everything that debauches conscience, and
draws us away from God), this will preserve in our souls the mystery of
faith”. We
remind all that every Christian should have this characteristic, but these
office holders especially. Verse
10.
The next qualification logically follows from the nature of the
office. The trust of the
Church should not be put in their hands, until they have first been
proved. Searching inquiry
must be made to ensure that they are fit to be entrusted with their duty.
It must be first proved that their judgment is sound, that they are
blameless or exceptional in their life, and that they have a zeal for
Christ. This
is most important, for they are to be entrusted with the practical
problems of administration, finances and dealing with problems in the
Church. They are servants of the Lord who are functioning as helpers of
the Church, doing things that individuals in the Church would find
difficult or impossible to do for themselves.
The Church therefore must have proof that they are capable of
handling this demanding duty. Verse 11.
The Apostle now says that their wives must also have a good
character, with reverent behaviour, and should not be slanderers,
tale-bearers, mischief-makers, and people who sow discord.
They too must be sober and faithful in everything, for great trust
is also committed to them. There
is some controversy as to whether the Apostle Paul meant the instructions
to apply to the wives of deacons or to female deacons. Some believe that he is speaking about the wives of the
deacons, while some hold to other view that he is addressing female
deacons. Those
that hold the latter view believe that there is no reason why special
rules should be laid down for the wives of the deacons and not to wives of
the bishops or overseers. They
believe that Paul had made a shift and is now speaking of a different
class of persons not strictly connected with male deacons. It is held that
female deacons existed, and that it is to this class, previously
unmentioned, that Paul now speaks. There
are different views on this matter. Most conservative theologians believe
that the reference is to the wives of the deacons. Verse
12.
The Deacons are to be husband of one wife, like the elders.
They are to have their own houses and families, and to have
demonstrated that they can properly preside over them.
They should have previously displayed proper moral character.
The leadership ability must have been demonstrated, for they would
now be called on to do much more than they had done before.
One writer comments: “
If they have families, you can tell a lot about deacons and their ability
to function in the congregation by the way their households are run;
whether they face the problems that may come, how they handle them, and so
on. All this is to be taken
note of when people are chosen to be deacons.” Verse
13.
Proper carrying out of the office of the deacon would bring great
benefits. First, the congregation will appreciate their ministry and they
will be well received. It
will be recognized that they are not hired to do the work, but have
volunteered to serve Christ. They
would therefore stand out on the Day of Judgment, as men who have
faithfully discharged their office, thereby attaining a greater degree of
worth in the eyes of God. In
addition, as they serve the Lord on behalf of the congregation, they will
see in a special sense, how God works on behalf of his people, and this
will create a deep sense of boldness in the deacons. They will become
stronger in Christ because of their many experiences, and be more
confident in their ministry, doing with boldness, whatever God calls on
them to do. This seems to
have been what happened in the case of Stephen. The
more we serve God, the more he will enlighten us, and the stronger we will
become, and the more we will be able to do for him. The ability and power will keep on growing and escalating. CHAPTER 5:17-19After
emphasizing that the Church is the pillar and ground of the truth,
the Apostle Paul now gives instructions on how to treat the elders who
labour, in doing the office established by God. Verse
17.
The elders who rule well are to be especially honored.
Those presiding well, showing wisdom, ability, faithfulness, and
love for the flock, are to be specially recognized as worthy and
respected. Those
elders who labour in teaching, instructing, and disseminating the word,
are to be especially noted, presumably because this is a difficult task.
Some
believe that this distinction indicates that some elders would specialize
in ruling, while some will specialize in teaching. This distinction is not necessarily a strict and valid one.
It is recognized however, that not every elder will do every single
function to the same extent. The
labouring in word and doctrine, following the example of the Apostles, was
obviously extremely necessary and very difficult, for this would bring the
wrath of the enemies of Christ focusing on those people who taught about
Christ. This is what happened to Stephen and other Apostles, for they
were all are martyred. ON FINANCIAL SUPPORT OF ELDERSVerse
18.
Deuteronomy 25:4 was quoted to show that God provides for those who
minister for him and that God has appointed that those who preach the
gospel should be supported by those in the Church.
The clear teaching is that elders are not to starve. God does not
like that. This counterbalances the instruction that elders are not to
focus on and be greedy for money. WHEN
ELDERS ARE ACCUSED
Elders
are in a peculiar, vulnerable, and sensitive position, for they are on the
firing line, so to speak. They
are especially open to criticism, and are sometimes, not always, under
attack from the Devil. Special
procedures are therefore laid down when elders are accused of any crime.
Verse
19.
Note that if leader sins, it must be addressed directly, and not
hidden from view. There must
be an accusation, with a direct charge, not a gossip or uncertain report. There
can be no general inquiry or inquisition type proceedings, to probe
whether or not something was wrong. Two
or three credible witnesses must support the specific charge, and in line
with normal practice of course, the accused and the accuser must meet
face-to-face. We
note that the reputation of an elder is as one writer puts it “a
tender thing”. Nothing must be done to unnecessarily blemish that
reputation, and the Church must be careful not to entertain reproaches,
based on any uncertain information. Elders
are exposed to envy and reproach more than any other, and the Church
should therefore be very careful in their procedures. CONCLUSION
The
election of leaders is of great importance.
The Holy Spirit will choose only persons with purity and spiritual
wisdom. Elders and deacons
are held to a very high standard of behaviour, for they are appointed by
God to do the work of God in leadership. Unfortunately
the Church as a whole has not followed apostolic instructions and has
usurped the role of the Spirit, establishing their own rules and
standards. The Church
throughout its history has suffered tremendously as a result. We
see today all kinds of ecclesiastical systems which have no biblical
support, the excuse being made that times have changed, and circumstances
have changed, there are new and more efficient forms, and so men are quite
right to do what they think is right.
The argument that God has so left us without any real guidance is
indeed strange. Still
we do see the fruits of these inventions by men. What
is clear however, is that no one has the right to deviate from the
apostolic teachings, when choosing persons for leadership. Violation of
the standards, as commanded will never and certainly has never produced
what God desires. The
Church should therefore examine itself and ensure that they begin to
follow what the Apostles have commanded.
It is not easy to reverse past mistakes, but we can all commit
ourselves not to repeat any violations of the word of God. If
we accept the word of God as true, we must insist that all leaders follow
the Word of God explicitly. They
should be called to account when found violating the words of Scripture. When
we do what is right, we will be doing the elders and deacons a great
favour. If we ignore the standards of God, and wait for God to bring
judgment to the house of God, it will be a terrible time for all of us. Let
us remember that God sees everything and knows everything that is going
on. Let us therefore be
faithful in all respects.
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