Elders in Every Church

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Acts 14:23

Elders in Every Church

When they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.[1]

The New Testament model for a church of the Lord Jesus differs significantly from what has become acceptable during the past century.  Clearly, the model for church governance which is provided in the New Testament is what is commonly referred to as congregational polity or rule.  Congregational polity should not be interpreted to mean that a church is a democracy—it is not.  A mere majority does not make a decision right.  Congregational polity does mean that as each member submits to the reign of Christ among His people—He is the Head of the Church—the church is united in one Spirit to discover the mind of the Master of the church and to obey His will.  That holy mind and divine will is revealed through His written Word, which is to be received as inerrant and infallible—a perfect guide for faith and practise.

Yet another difference from contemporary models is that each church is autonomous.  Though most Baptists give lip service to this truth, in practise it is not always followed.  To say that a congregation is autonomous is simply a way of saying that each church stands as a separate entity.  No outside agency can dictate to a church in matters of faith and practise.  We may plead with other churches, admonish them and even declare them to be out of fellowship on the basis of deviant doctrine or because they permit moral/ethical contamination to continue unchecked, but we have no authority over another congregation.  In the same way, no other church or convention or fellowship or association or union has authority over our congregation in matters of faith and practise.

Churches are responsible to make every effort to be co-operative with other Christians, but co-operation must always be bounded by biblical strictures.  As a Community of Faith, we are willing to co-operate with other Christians on the basis of doctrine and not on the basis of mission.  By this statement, I mean to clearly state that doctrine underlies all co-operation, even when we have agreed to co-operate in areas of mission.  Without a doctrinal foundation, there is nothing on which to build fellowship and any supposed co-operation is a fantasy leading us into ever-greater error.  Moreover, each congregation is responsible to determine for itself the limits of co-operation and the degree of participation with other churches.

The practical import of this truth is that there can be no authoritative hierarchy, as such, permitted among the churches of our Lord.  There are no popes, no cardinals, no bishops to appoint individuals for pastoral oversight, to regulate the pastorate through ordination, or to direct the churches.  Neither is there to be found in the canon of Scripture executive directors, area ministers, director of missions or other individuals holding authoritative offices to direct the affairs of the churches.  In the whole of Scripture there is not to be found a single synod, diocese, convention, union nor any such entity possessing authority over the churches either collectively or individually.

The New Testament model provides that each church should have a plurality of elders to provide oversight of the ministry and mission of the church.  These elders were not mere board members charged with oversight of the finances or authority in disciplinary matters, but they were servants of Christ within the church to which they were appointed.  The study this day focuses on the model which is described quite early in the history of the Faith, the model which Paul employed during his first missionary journey.  Join me in exploration of this biblical model for our congregation.

Elders are Appointed to Office.  One of the tragic concepts which has invaded the sacred precincts of the congregations of Christ in this day is that which declares that Pastors are elected.  We don’t actually say a pastor is “elected,” instead, we have developed the idea that the church “calls” a pastor.  This “call” comes about because the potential pastor “candidated” for the vacant position.  His candidacy came about because he submitted a resume or MIP (complete with a sermon tape and references) and a cover letter telling people that he was open to a new “call.”

If the candidacy was successful, the candidate will have convinced a critical majority of the congregation that he should be the pastor.  The church held a vote, and when it was determined that he had secured enough votes of the members, he was “called.”  Upon receiving the “call,” the pastor retreated to a secret place where he prayed for God’s confirmation.  If no better offer came in, then he accepted the “call.”  I am not attempting to trivialise the process of seeking out elders, but I am simply reviewing the manner in which the process is conducted among our churches.

Unfortunately, whom a church “calls,” it can dismiss.  Consequently, the concept has arisen that pastors have a limited shelf life, after which they need to be rotated to another church and the congregation “calls” a fresh pastor.  One major concern I have with this scenario is its lack of biblical support.  There is not a single instance of an individual receiving a “call” to a pastorate, nor is there anywhere a command to seek a “call” to a position.  The churches are weaker for adopting the concept of a “call.”

To be sure, Paul asserts that God called him to be an apostle [1 Corinthians 1:1], just as each Christian is called to a particular ministry.  God calls each Christian to purity [1 Thessalonians 4:7] and Peter asserts that God calls us to holiness [1 Peter 1:15], but this is a general call to all Christians and not a pastoral “call.”  Contrast the concept of a “call” to the teaching regarding an “appointment” by looking to the Word.

The Word teaches that Jesus appointed the twelve [Mark 3:14] and that He also appointed the seventy-two [Luke 10:1].  Later, the Master would remind the Apostles that He appointed them to their position and to their duties [John 15:16].  Similarly, the church in Jerusalem sought out seven men whom the Apostles appointed them to their duties [Acts 6:3].  Paul could attest that he was appointed a preacher [1 Timothy 2:7] and he clearly teaches that God appointed those whom He chose to the various positions among the churches [1 Corinthians 12:28].  Appointment, yes.  A call, no.

There is a pattern emerging here as we witness God appointing to the particular task which He chooses and those whom He chooses being made responsible to seek out and appoint other qualified men who will fulfil particular roles.  Especially is this true in the appointment of elders.  Paul left Titus in Crete specifically so that he could complete the foundational work for the churches and then appoint elders in every town [Titus 1:5].  In our text, it is Paul and Barnabas who appoint elders … in every church [Acts 14:23].

Perhaps it seems redundant to speak of this issue, but in light of what has come to be accepted as standard practise among the churches of our Lord it is imperative that each of us understand what the New Testament teaches.  As a congregation committed to holding the Bible as our sole rule for faith and practise, we are compelled to ask what the Word teaches and then make every effort to do what the Word teaches.  We are not at liberty to do what is expedient or convenient, but rather we must honour God through submitting to what He has commanded.  Thus, we seek His appointment of elders.

Appointment is a Solemn Function.  The appointment to eldership among the churches which Paul and Barnabas had established was accompanied by prayer and fasting and commitment to the Lord.  One is struck by the simplicity of the appointment process when compared to the ceremonies accompanying “ordination” in this day.

I am compelled to speak of the finer points of the appointment process simply because ceremony appears to have supplanted consecration in my estimate.  If that statement is true, I must further contend that credentials have replaced character as a requirement for the oversight of the churches.  While these statements appear provocative, they are intended to stimulate our minds to consider what was happening as these elders were appointed and to challenge our own practises.

It is surprising to learn that few of the great Baptist divines of bygone eras were ordained.  Many, such as Spurgeon, considered ordination to be a Catholic invention.[2]  In his autobiography, this great Baptist divine is quoted as saying, “No college, no bishop, no human ordination can make a man a minister; but he who can feel … the strugglings of an impassioned longing to win the souls of men, may hear in the air the voice of God saying, ‘Son of Man, I have made thee a watchman.’”[3]

Nevertheless, few people in contemporary churches would consent to sit under a pastor who is not “ordained.”  However, should we inquire of them, “What is ordination?” few of the saints appear able to articulate what they have in mind.  As I review history, I wonder how we arrived at this situation.  Recently, I challenged our leadership trainees to make a study of the Scriptures to the requirement or the basis for ordination.  Surprisingly, they could find no biblical statement teaching the requirement for ordination.  Furthermore, they were unable to support the commonly held assumption that ordination was necessary for any valid church function.

Churches in the Roman Catholic tradition, including such entities as the Anglican Church, the various Lutheran Churches, those congregations in the Methodist tradition, and the assorted Catholic and Orthodox entities, all appeal to the necessity of apostolic succession as a requirement for an “ordained” ministry.  Most of them practise a threefold ministry of bishop, priest and deacon, each of which is required to be ordained by a bishop, supposedly tracing their ultimate authority for holy orders to the apostles.

Baptists have never appealed to apostolic succession for their right to serve Christ, though they do seek doctrinal integrity in keeping with Scripture.  Baptists never demanded a threefold ministry, accepting rather that God has appointed elders and deacons, and believing that the terms elder, pastor and overseer apply to the same office.

The ancient practise of British Baptists did not include ordination as such, although some congregations may have been led by men who had been ordained as Anglican priests and who had left the established church on conscience.[4]  The polity of Baptist churches is opposite of the hierarchical structure of Protestant churches and of the Roman Catholic Church, since authority resides with the membership instead of being imposed from the top down.

Baptist churches do not require ordination to pronounce a handful of words, but rather any member of a Baptist church may be appointed by the congregation to conduct the various acts of service (funeral sermons, marriage ceremonies, communion prayers, baptism, etc.).  To state otherwise is to appeal to some priestly function which is foreign to the New Testament.

The “Ministerial Policies, Procedures, and Protocol of the Baptist Union of Western Canada” presents the criteria for “Ministerial Ordination Standards and Procedures” in twenty pages of carefully worded English.  The glossary of that document presents a definition for “ordination.”  “The practice of ordination, as an act of the church, from the candidate’s perspective, is best understood as the believer’s willingness, in humility, to submit her or his sense of calling and gifts to the evaluation and affirmation of the body of Christ.  It is, moreover, a recognition that it is the church that calls one to service.”

Under the category of “Accredited Minister,” the requirements for “ordination” are set forth, and surprisingly, at least in my estimate, the emphasis is upon education.  There is no mention of character or suitability for the position according to the standards set forth in 1 Timothy 3:1-7; Titus 1:5-9; or 1 Peter 5:1-5.  I suggest that this is one major reason that the document is followed by other equally wordy documents detailing how the union assumes responsibility for discipline of errant pastors and attempts to instruct accredited ministers in the field of pastoral ethics.  Failing to require biblical character of ordained ministers, the union must impose discipline on those ordained.

In essence, conduct of the ministry to the churches of the Baptist Union has been centralised within the offices of the denomination instead of falling under the responsibility of the local congregations as is taught in Scripture.  Ordination has become almost a commitment between the minister and the Baptist Union.  Reading the materials adopted by our denomination, one is implicitly taught that the role of the BUWC can be justified on the grounds that the denomination represents the whole of Christendom.  However, the historic and scriptural understanding was that the service of elders was the responsibility of the local congregations and not the responsibility of a denomination.  The need of today is for ministry to be seen as belonging to the local church, for the sake of the local churches and for the sake of the whole of the Faith of Christ the Lord.

According to one British Baptist, “the idea that [a] Union’s role can be justified on the grounds that it represents the whole of the Church of Christ, or is some kind of intermediary between the local and the Universal Church, is surely a quite unBaptist idea.  Historically, Baptists were committed to the principle that no such intermediary was needed.  The local church is the Church of Christ meeting in its own particular location.”[5]

The need for a list of Accredited Ministers arose precisely because the churches constantly violated Scripture by changing elders.  Instead of trusting that Christ would raise up elders as needed, our churches relinquished to the denomination all responsibility for certifying suitability for the position of elder.  Consequently, the denomination chose ceremony and credentials over consecration and character, emphasising educational training over godly character since educational attainment was easier to police.

Thus, we have arrived at a time when the eldership, though ostensibly sought out by the local congregation, is regulated and controlled by the denomination.  The form has become more important than the function.  The apostles, Paul and Barnabas, appointed elders, committing to the Lord those they appointed with prayer and fasting.  That this appointment was solemn, yet simple, is evident from reading the text.

The noted British scholar, F. J. A. Hort, speaking of this text, writes, “Neither here then nor elsewhere in the New Testament have we any information about the manner in which Elders were consecrated or ordained (the exact word matters little) to their office; the χειροτονήσαντες of Acts xiv. 23 having of course no reference to a solemn act of appointment but to the preceding choice.”[6]

I do ask you to note that the emphasis in the appointment is not upon ceremony, but rather upon humility before the Lord’s appointment.  First, prayer and fasting accompanied almost every receipt of gifts from the Master of the churches.  Again, that the appointment was done with prayer and fasting demonstrates the utter dependence of the congregations upon God who gives these gifted men to the churches.  Also, prayer and fasting speak of the utter necessity for Christ to appoint to this office.

Prayer and fasting has fallen into disuse among our churches, and we are the poorer for our failure.  Perhaps we actually believe that the standards we have adopted are sufficient to guard against error, so we no longer need to seek the face of the Lord before we proceed with the appointment process.  Nevertheless, we dare not elect our elders (at least if we endeavour to maintain Scriptural precedence for our actions).  Rather, we believe that God appoints those whom He has prepared for this service.  In deepest humility, we seek His mind and make every effort to know what He would have us do in order that He might have the honour and to ensure that we receive His best.

Each Church is to be Led by Elders.  The obvious truth presented by the Bible is that elders are appointed to lead the church.  In fact, those elders who conduct themselves in an exemplary manner are to be honoured by the church, according to the Apostle Paul.  Let the elders who rule well be considered worthy of double honour, especially those who labour in preaching and teaching [1 Timothy 5:17].  Implicit within this statement is the thought that the churches are to be led by the elders.

Such a statement flies in the face of our North American democratic concepts; however, we must remember that the church is not a democracy.  Rather, it is the living Body of Christ which seeks in all things to submit itself to Christ the Lord, discovering what His will is and then making every effort to do that will.  This does not deny congregational authority, but rather it reminds us that congregational authority is always bounded by the Word of God.  In other words, we are obligated to conduct our affairs as a church according to the pattern which is provided through the written Word of God.

The Word provides us with some rather strong words which strike at the heart of contemporary practise of “hiring” (or “calling”) and “firing” (or “dismissing) pastors.  We ask you, brothers, to respect those who labour among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work [1 Thessalonians 5:12, 13].

Remember your leaders, those who spoke to you the word of God.  Consider the outcome of their way of life, and imitate their faith…  Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account.  Let them do this with joy and not with groaning, for that would be of no advantage to you [Hebrews 13:7, 17].

According to Scripture, the elders of the congregation are divinely designated to lead the flock of God.  For the elders to fail to provide leadership is a serious matter which must not be tolerated.  However, to refuse to permit the elders to lead can only be seen as sinful rejection of God’s appointment.  Failure to follow the leadership of the elders is a serious matter which must surely receive divine condemnation.

Our Lord gave ascension gifts to the churches—men appointed to service within the individual congregations, men who were to labour to bring the saints to full maturity.  He gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes [Ephesians 4:11-14].

God appoints whom He wills to office within the congregations of the saints.  God has appointed in the church first apostles, second prophets, third teachers [1 Corinthians 12:28].  Likewise, Romans 12:8 teaches that God gifts some within the church with leadership ability.  In light of the Scriptures considered to this point, I suggest that those who receive such gifts are those whom God would appoint to eldership by the action of His blessed Spirit.  This raises the issue of the manner in which the elders are to lead.

In order to answer this question, I appeal again to the Word of God.  1 Peter 5:1-5 provides instruction for elders in the manner in which they are to shepherd God’s flock.  I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock.  And when the chief Shepherd appears, you will receive the unfading crown of glory.  Likewise, you who are younger, be subject to the elders.  Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”

Elders lead through example [cf. Hebrews 13:7], which accounts for the need that elders must be above reproach [cf. 1 Timothy 3:2].  In the usual course of leadership, elders do not command, but rather they persuade.  This is why it is so vital that they be able to teach.  They must appeal to the Word of God to instruct the flock.  They also lead through guarding against error and spiritual assault.  There is a time and place for elders to stand firm, especially as they resist error.  In such instances, it must be evident to the elder, and to the congregation, that to fail to stand against error introduces serious threat to the continued spiritual health of the flock.  A cavalier attitude which leads to either abuse of position or failure to recognise the gravity of the situation opens the elder to condemnation and congregational censure.

Perhaps it is only hypothetical, but I cannot help but wonder what would be the outcome were we to make every effort to honour Christ the Lord by submitting to the biblical practise of permitting God to appoint elders?  I do not believe that I am stretching the issue when I say that we would experience rich blessings from the Lord our God.  I can only believe that the churches would prosper and souls would be saved, even as the flock was strengthened in the Faith of Christ the Lord.

If the whole of Christendom should fail to embrace the Word, let us, as a congregation, determine that we shall seek to honour God in all that we do.  Let us give ourselves to prayer, asking that God raise up those gifted men whom He is pleased to set to provide leadership for His flock.  Let us pledge ourselves to submit to such gifted men, making their labour a joy and not a trial.  Let us, above all else, determine that we will seek that which honours the Lord our God in all things.

I am aware that there are good Christian brothers who disagree.  I am not seeking a fight, nor do I intend to engage in such.  I speak to this congregation, asking only that we make every effort to find what pleases the Lord and then courageously do that which we discover in the Word.  We pray that God would encourage and strengthen our brother Christians in every effort which advances the cause of our Lord.  We pledge ourselves to stand with those conscientious believers who disagree on this principle we find in the Word, asking only that they grant to us the same courtesy which we extend to them.

This leaves unanswered the question which must be pressed upon each heart sharing in this service.  Have you been born into the Kingdom of God?  Talk of elders and the appointment process are meaningless if you have no living connection to the Head of the churches.  You great need is to find refuge from the gathering storm of judgement which is surely coming.

Christ, the Saviour of all who seek Him, has been appointed by the Father to judge all mankind.  There is a day when He shall remove from this fallen world those who have believed in Him.  Then, after His people have been removed, He shall pour out judgements—unprecedented judgements—upon this wicked world.  I would not that any who hear my voice this day should be left behind to experience the wrath of God.  Together with the apostles, I urge you to flee from the wrath to come.  I urge you to find safety in the covert which is Christ the Lord.

Listen to this word, if you have not heard another in this message delivered this day.  If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.  For with the heart one believes and is justified, and with the mouth one confesses and is saved.  For the Scripture says, “Everyone who believes in him will not be put to shame.”  For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him.  For “everyone who calls on the name of the Lord will be saved” [Romans 10:9-13].

Our first call is that you should be saved.  You who have received Christ as Lord, we invite to confess Him as Master of life by obedience to the command to be baptised.  All who have obeyed His command to be baptised, we invite to unite with this congregation.  Through confession of faith and baptism, through transfer of church letter, through statement of Christian experience, we invite all who are willing to come join us in the great work of extending the Kingdom of God.  May God be glorified as each of us honours Him through obedience to His Word and through uniting to build His Kingdom.  Amen.


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[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version Ó 2001 by Crossway Bibles, a division of Good News Publishers.  Used by permission.  All rights reserved.

[2] C. H. Spurgeon, “Fragments of Popery among Nonconformists,” Sword and Trowel, June 1874 (http://www.biblebb.com/files/spurgeon/popery.htm)

[3] C. H. Spurgeon, Autobiography: Volume 1, The Early Years, 1834-1859 (The Banner of Truth Trust, Carlisle, PA 1962) 384

[4] Glenn Cannon, Baptists have Never been Able to Agree about an Understanding of Ordination, (http://www.glenncannon.co.uk/Baptist Principles.htm)

[5] Peter Shepherd, “The Baptist Ministry – a Contradiction in Terms?” (http://www.rpc.ox.ac.uk/theology-in-context/papershtml/shepherd-p2001.htm)

[6] F. J. A. Hort, The Christian Ecclesia (MacMillian and Co., London, England, 1897) 215

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