Views: 1<\/p>
[Note:\u00a0 <\/strong>This MS is available in larger font on our Longer Articles<\/strong>\u00a0 page.]<\/span><\/p>\n Introduction<\/strong><\/span><\/p>\n The foregoing title seems appropriate when we hear and read what some say about elders. When elders refused to let brethren teach their \u201canti\u201d hobbies in the mid-20th century, they attacked the authority of those elders by labeling them as \u201cpontifical bishops.\u201d Subsequently, the all-out assault on all authority by the 1960s generation has apparently had its effect on attitudes in the church toward elders and their authority.<\/span><\/p>\n In 1973 the elders where I preached announced at the conclusion of the Sunday morning assembly that the church sadly must withdraw from a brother. Before the assembly could be dismissed, another brother stood from his pew near the back of the auditorium and challenged the authority of the elders to take such action without first \u201cconsulting\u201d the membership; he then took the withdrawn-from brother and his wife out to lunch.<\/span><\/p>\n The late Reuel Lemmons had moved far to the left doctrinally by the time of his passing several years ago. One of the early signs of his \u201cevolution\u201d was his infamous Firm Foundation <\/em>editorial (August 2, 1977), titled, \u201cWho Calls the Shots?\u201d In it he allied himself with radical anti- authority voices in the church that were growing ever louder. The issue of the authority of elders continues to surface. I have had several conversations with brethren in a distant city concerning grievous problems in their congregation directly relating to this subject.<\/span><\/p>\n The Scriptures set forth in the clearest possible terms the authority which the Lord has delegated to elderships (not to individual elders) in local churches. Often resistance to this authority surfaces mainly when it becomes necessary for the elders to lead the church in withdrawing from impenitent sinners, as in the case above. I have observed three classes of those who thus resist:<\/span><\/p>\n We obviously need to study this subject seriously. I submit that it is God\u2019s will that a plurality of elders\/bishops\/pastors serve as superintendents over each local congregation in which Scripturally qualified men may be found. This oversight involves keeping the church free from doctrinal error and moral pollution, as measured by the New Testament, as well as the authority necessary to fulfill this oversight. There are four distinct major areas of their work, which overlap to some extent. Although it is clear enough from the English, it will be further helpful to examine the Greek words the Holy Spirit used to convey eldership authority. For the sake of brevity, I will cite definitions given by Joseph Henry Thayer in his recognized standard, A Greek-English Lexicon of the New Testament<\/em>, 1889 edition.<\/span><\/p>\n Overseeing, Supervising<\/strong><\/span><\/p>\n One of the principal words the Holy Spirit used in reference to elders is bishop<\/em>, used in Acts 20:28 as an interchangeable term for elders <\/em>(v. 17). The Greek word for bishop <\/em>is episkopos<\/em>, a compound of the preposition epi <\/em>(\u201cover\u201d) and skopos <\/em>(\u201cwatcher,\u201d \u201cwatchman\u201d). Thus a bishop is one who watches over or oversees, per Thayer: \u201can overseer, a man charged with seeing that things to be done by others are done rightly, any curator, guardian, superintendent\u201d (p. 243). Elders are to \u201ctend the flock of God, exercising the oversight [episkopeo<\/em>]\u201d (1 Pet. 5:2). Has an overseer, guardian, or superintendent no authority concerning his charge?<\/span><\/p>\n Bishops are also called God\u2019s \u201cstewards,\u201d and in this responsibility they must be blameless (Tit. 1:7). The Greek word rendered \u201csteward\u201d is oikonomos<\/em>, a compound of oikos <\/em>(\u201chouse\u201d) and nemo <\/em>(\u201cto dispense, manage\u201d). Thus Thayer says: \u201cthe manager of a household or of household affairs; esp. a steward, manager, superintendent\u201d (p. 440). Authority is inherent in these terms. If elders have no authority to manage or superintend that which is placed in their charge, these terms are meaningless, and elders are mere figure-heads\u2014exactly that to which the liberal, anti-authority gang wants to reduce them.<\/span><\/p>\n Shepherding, Feeding, Tending, Teaching<\/strong><\/span><\/p>\n Elders have the responsibility toward their respective congregations that literal shepherds have toward their respective flocks of sheep\u2014that of feeding and tending them. The Greek word for \u201cfeeding\u201d (Acts 20:28) and \u201ctending\u201d (1 Pet. 5:2) is poimaino<\/em>, of which Thayer says that literally it means \u201cto feed, to tend a flock, keep sheep,\u201d but metaphorically, \u201cto rule, govern…of the overseers (pastors) of the church\u201d (p. 527). Another form of this word is translated \u201cpastors\u201d (Eph. 4:11). Have shepherds no authority over their sheep? The connotation of authority inherent in this word is readily seen in the Lord\u2019s words to Thyatira: \u201cI will give him [who overcomes] authority over the nations: and he shall rule [poimanei<\/em>] them with a rod of iron\u201d (Rev. 2:26\u201327).<\/span><\/p>\n This \u201cfeeding\/tending\u201d elders are to do refers to the spiritual food and attention they provide the flock, either by themselves or by others of their appointment. Each elder must be \u201capt to teach\u201d (1 Tim. 3:2) and able to exhort in the sound doctrine, and to convict the gainsayers\u201d (Tit. 1:9). Some first-century elders were fully supported, enabling them to \u201clabor in word and teaching\u201d (1 Tim. 5:17). Elders must be aware of what is being taught by those to whom they delegate this responsibility. Good elders will not allow the flock to be fed religious locoweed. They must protect the flock from \u201cravening wolves\u201d dressed up as sheep, whom the Lord calls \u201cfalse prophets\u201d (Mat. 7:15). Therefore, they must be on the lookout for \u201cgrievous wolves\u201d who seek to prey on the flock\u2014including such who may arise within the eldership\u2014 drawing away disciples after themselves (Acts 20:29\u201331). How can elders even begin to carry out these responsibilities with no \u201cauthority\u201d but their own examples? The figure of a shepherd implies eldership authority.<\/span><\/p>\n Ruling, Leading<\/strong><\/span><\/p>\n The authority to rule and lead is also seen in several other words that relate to elders. One of these is proistemi<\/em>, a compound of pro <\/em>(\u201cbefore\u201d) and histemi <\/em>(\u201cto stand\u201d). After giving the literal meaning (\u201cto set or place before; to set over\u201d), Thayer says it means \u201cto be over, to superintend, to preside over, [A.V. rule]\u201d and correctly cites 1 Thessalonians 5:12 and 1 Timothy 3:4\u20135, 12, and 5:17 as illustrations of its use, all of which refer to elders (p. 539). Proistemi <\/em>is rendered \u201cover you\u201d in 1 Thessalonians 5:12 and \u201crule\u201d in all of the passages just cited in 1 Timothy. This word clearly connotes authority, and it tells us what elders are to do\u2014they are to rule.<\/span><\/p>\n Hebrews 13:17 is such a key passage on this issue that liberals work hard to convince us that it does not even refer to elders. However, none others in the congregations are ever said to \u201cwatch in behalf of [our] souls\u201d (cf. Acts 20:28\u201331; Tit. 1:9\u201311). This passage contains three significant words indicating the authority of elders.<\/span><\/p>\n We are commanded to \u201cobey<\/strong>\u201d the elders. Obey <\/em>is from peitho, <\/em>which, in the middle voice (as here) means \u201cto listen to, obey, yield to, comply with\u201d (Thayer, p. 497). Thayer not only lists Hebrews 13:17, but also James 3:3, as illustrations of its use. James 3:3 speaks of our putting a bridle in a horse\u2019s mouth that it may \u201cobey<\/strong>\u201d us. One may as well argue that the rider has no authority over the horse as to argue that elders have no authority over the congregation.<\/span><\/p>\n We are commanded to obey those who have the \u201crule over<\/strong>\u201d us. Rule <\/em>is from hegeomai<\/em>, meaning \u201cto go before; to be a leader; to rule, command; to have authority over\u201d (Thayer, p. 276). In the same citation Thayer illustrates the use of this word in reference to one who is a \u201cprince, of regal power\u201d (Mat. 2:6) and of a royal governor or viceroy (Acts 7:10) in the political realm. Another form of this word is rendered \u201cgovernor\u201d in relation to Pilate (Mat. 27:2) and to Joseph (Acts 7:10), both of whom had great authority over others. Thayer then references the application of hegeomai <\/em>to elders: \u201cso of the overseers or leaders of Christian churches,\u201d and cites Hebrews 13:7, 17, and 24. Obviously, this term includes <\/strong>the \u201cinfluence\u201d and \u201cexample\u201d of one in authority, but it goes much further than mere moral persuasion.<\/span><\/p>\n The saints are to \u201csubmit<\/em><\/strong>\u201d to those who \u201crule over\u201d them and who \u201cwatch in behalf\u201d of their souls. Submit <\/em>is from hupeixo<\/em>, a compound term composed of the preposition upo <\/em>(\u201cunder\u201d) and eiko <\/em>(\u201cto yield\u201d), occurring only this one time in the New Testament. The prepositional prefix intensifies eiko<\/em>, making it mean \u201cto yield to authority and admonition, to submit\u201d (Thayer, p. 638). The reason we must submit is because we are under their rule.<\/span><\/p>\n Initiating, Executing Discipline<\/strong><\/span><\/p>\n Elders have a very specific duty to protect the church and to keep it pure from both doctrinal and moral corruption. They are to \u201ctake heed\u201d to their respective flocks, feed, and be on the lookout for grievous wolves (Acts 20:28\u201331). They are to rule their own houses well, demonstrating their ability to \u201ctake care of the church of God\u201d (1 Tim. 3:5). They must be \u201cable to exhort in the sound doctrine, and to convict the gainsayers… [described as] unruly men, vain talkers and deceivers…whose mouths must be stopped…\u201d lest they overthrow entire families (Tit 1:9-11).<\/span><\/p>\n Congregations without elders can also carry out church discipline, as the case in Corinth illustrates (1 Cor. 5:1\u201313). However, where there are elders, as the watchmen, leaders, rulers, shepherds, overseers, superintendents, and stewards, it is their duty to lead the church <\/strong>in this grave and necessary responsibility. How can they claim to be \u201ctaking care of\u201d the church if they let impenitent, immoral, doctrinally corrupt members continue among the flock? Paul strongly rebuked the Corinthian church for failure to act and commanded the entire church to meet immediately and deliver the fornicator to Satan. Had there been elders at Corinth, no doubt Paul would have rebuked them for their unseemly delay and ordered them <\/strong>to lead <\/strong>the church in the necessary action.<\/span><\/p>\n While watching for all moral and doctrinal threats to the congregation is not all <\/strong>the work of elders, it is most definitely a significant part <\/strong>of it. If such cannot be corrected by convicting them of their errors, then they must be purged out (1 Cor. 5:7), marked and avoided (Rom. 16:17\u201318), withdrawn from (2 The. 3:6, 14), and refused (Tit. 3:10), as plainly included in \u201ctaking care of the church of God.\u201d<\/span><\/p>\n Conclusion<\/strong><\/span><\/p>\n Elders sometimes abuse their authority just as political rulers do. Peter warns against all such abuses (1 Pet. 5:3). However, we must not understand Peter\u2019s caution to be a cancellation of eldership authority. And yes, sometimes people have been withdrawn from who were not deserving of it. However, a fundamental rule of hermeneutics is that the abuse of a Scriptural principle can never be used rightly as an argument against the principle itself. Elders certainly have no authority to write or implement any new doctrine. Their task is to keep the church within the boundaries of the \u201cthe faith…once for all delivered unto the saints\u201d (Jude 3), and they have the God-given authority to fulfill this task. Let us respect the Word of God in regard to elders and their authority and thank God for good men who approach this task seriously.<\/span><\/p>\n [Note: <\/strong>I wrote this MS, and it originally appeared as an \u201cEditorial Perspective\u201d in the December 2001 issue of THE GOSPEL JOURNAL, <\/em>a 36-page monthly of which I was editor at the time.]<\/span><\/p>\n Attribution: <\/strong>From TheScripturecache.com<\/em>, owned and administered by Dub McClish.<\/span><\/p>\n <\/p>\n <\/p>\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Views: 1[Note:\u00a0 This MS is available in larger font on our Longer Articles\u00a0 page.] Introduction The foregoing title seems appropriate when we hear and read what some say about elders. When elders refused to let brethren teach their \u201canti\u201d hobbies in the mid-20th century, they…<\/p>\n\n