SERMON: “What are Pastors and Deacons?” (1 Tim. 3:1–12)
“What are Pastors and Deacons?”
(1 Tim. 3:1–12)
Series: Questioning the Church #7 Text: 1 Timothy 3:1–12
By: Shaun Marksbury Date: February
23, 2025
Venue: Living Water Baptist Church Occasion: AM Service
I.
Introduction
Who runs the church?
Is it a single person at the top, like a president, or a pope? Is it a committee? Does the church even need to be run by
anybody — do we even need an organized religion of sorts?
As we continue this series, we’re asking important questions
about the church. Those questions have
covered everything about the foundational principles of the church to its worship
and music. Now, we’re moving onto a more
administrative topic this morning.
Of course, administration is perhaps the least interesting
but nonetheless contentious issue of the church. How should it be governed? Christians and churches develop many different
convictions on this issue (and we should show them appropriate grace). We could spend the morning surveying the
various forms of church government, but our time would be better spent
considering what the Bible has to speak on this subject.
We want to do that because, regardless of opinion on the
question of church polity, all Christians agree that Christ alone rules the church. He owns it, having purchased it with His
blood (Acts 20:28). He’s the Head of His
body (Col. 1:18), the Chief Shepherd herding His sheep (see 1 Pet. 5:4). Moreover, He has plans for His church that He
set in motion from ages past (Eph. 3:9), plans including proper conduct for its
members (1 Tim. 3:15). He gave
Christians a variety of gifts for the edification of the church (Rom. 12; 1 Cor.
12), specifically apostles, prophets, evangelists, and shepherds and teachers
(Eph. 4:11). When we talk about the
local church, then, perhaps the best way to describe it is as a theocracy, a
place where we obey the Word of our King.
Since the church is His, we want to consider what He
has established. What we discover isn’t
something disorganized, where everyone brings their own management ideas to the
table, nor do we see something burdened with countless layers of
bureaucracy.
Rather, the Bible presents two offices for the church,
described here in 1 Timothy 3 as overseers (vv. 1–7) and deacons (vv.
8–13). Churches should be governed by a
plurality of biblically-qualified elders, ruling independently from others, dependently
upon the grace and power of God, and subordinately to His Word. Alongside come deacons, helping to serve the
needs of the church, but who do not have ruling authority. Let’s start with the first of those.
II.
The Bible calls for the Office of Elders (vv. 1–7)
It is a
trustworthy statement: if any man aspires to the office of overseer, it is a
fine work he desires to do. An overseer,
then, must be above reproach, the husband of one wife, temperate, prudent,
respectable, hospitable, able to teach, not addicted to wine or pugnacious, but
gentle, peaceable, free from the love of money.
He must be one who manages his own household well, keeping his children
under control with all dignity (but if a man does not know how to manage his
own household, how will he take care of the church of God?), and not a new
convert, so that he will not become conceited and fall into the condemnation
incurred by the devil. And he must have
a good reputation with those outside the church, so that he will not fall into
reproach and the snare of the devil.
The term elder bothers people, but it’s a biblical word to
describe a pastor. Some
prefer the older English term bishop
(which means “overseer,” as this text has).
Scripture uses all three interchangeably (Acts 20:17, 28; Tit.
1:5, 7; 1 Pet. 5:1–2). As such, the
overseers here in 1 Timothy 3 are elders or pastors.
What’s the difference?
We might say that the term “pastor” (or shepherd, poimēn)
describes the role or function of the man, the term “elder” (presbyteros)
describes the office and character of the man, and the term “bishop/overseer” (episkopos)
describes his authority. The term elder
is the most common in Scripture for this role (and pastor, ironically,
is the least common).
Initially, the apostles appointed elders “in every church”
as they planted churches (Acts 14:23).
Over time, the elders themselves would elect new elders based on the
qualifications we see in this passage.
That brings us to the first point about elders:
A.
First, Elders must be Biblically Qualified
Search committees have lots of ideas as to what to look for
in a pastor, but relatively few read the biblical qualifications here and in
Titus 1:5–9. Elders must be men full of
the Spirit, with their marriages, ministries, and work in the world
commensurate with a Christian ethic.
While elders will never be perfect, they should be able to set an
example in these areas (cf. Phil 3:17), meaning that everyone in the
church should be striving to meet these character traits where appropriate:
|
Based on 1 Timothy 3:1–7 and Titus 1:5–9,
an elder must… |
||
|
be above reproach, |
be not addicted to wine, |
be not a new convert, |
|
be the husband of one wife, |
be not pugnacious, |
be self-controlled, |
|
be temperate, |
be gentle, |
be sensible, |
|
be prudent, |
be uncontentious, |
be not self-willed, |
|
be respectable, |
be not fond of sordid gain, |
be not quick-tempered, |
|
be hospitable, |
manage his household well, |
loving what
is good, |
|
be able to teach, |
control his children with dignity, |
be just and devout, and |
|
be free from the love of money, |
be able to exhort in sound doctrine and to
refute those who contradict, |
have a good reputation outside the church. |
Because this is an
overview, we won’t go into detail with each of these. It is interesting that most of them come down
to his godliness, character, and demonstrated leadership ability in the home
and elsewhere. Yet, we also see that
teaching is a specific requirement for the position, one not shared by deacons
below. Again, it’s not that he is
perfect in each of these categories and does not need improvement in one or
more of them; he is, however, not disqualified on the basis of any of
them.
We also notice
something else in Scripture:
B.
Second, Elders must be Biblically Plural
Don’t be confused by our use of the singular here. Even though some of us are used to seeing a
single pastor in charge, a plurality of elders should led the local
congregation — if, for no other reason, the deceitfulness of the human heart
(Jer. 17:9) and that there’s safety in an abundance of counselors (Prov.
11:14). Scripture always references
elders in churches in the plural (Acts 14:23; Titus 1:5; Jam. 5:14). That doesn’t mean that, among the elders,
there won’t be one who teaches the majority of the time, but a board of
individuals guards against the interests of any one man.
The New Testament doesn’t command a definitive number of men
who should serve as elders, so, we’re free from the temptation to appoint
questionable men simply to meet a quota.
However, God-given sense dictates that the number should be commensurate
with the size of the church. Some are
compensated by the church and some are lay elders, unpaid, but holding the same
office. Prayerful consideration must be
taken by each church to seek what number of elders would best serve the needs
of the flock and weigh that against the number of qualified individuals who are
in the flock. Why?
C.
Third, Elders must Exercise Biblical Authority
As we’ve been discussing this, you may find discomfort in
some of the terminology. Some don’t like
“elder,” but others may be more bothered by terms like “overseer” or “rule”
(5:17). Here, an elder’s care for the
church is likened to managing a household, keeping “children under
control with all dignity” (v. 4). This
means that elders have authority — the question is what it looks
like.
Note the authority the Bible grants to elders.
- First, elders must oversee
God’s people. That’s the term used here, and in Acts 20:28, Paul told the elders
that “the Holy Spirit has made you overseers.”
- Second, elders must care for or
manage God’s people (cf. vv. 4–5). These terms are interchangeable in this
text. Consider the fact that
later, Paul writes that men who won’t work to take care of their families
deny their faith and are worse than unbelievers (5:8). If they won’t work for their loved ones,
they won’t work for church members.
Moreover, as we consider how they raise their children, they should
be willing to discipline them while not lacking self-control, leading
without domineering.
- Third,
elders decide policy for
God’s people. When Paul and Barnabas
come to the Jerusalem Council in Acts 15, it’s so the elders there can
correct an issue in their church.
Some of the believing Pharisees began to teach the necessity of
circumcision (v. 5), so, “The apostles and the elders came together to
look into this matter” (v. 6). For
the sake of time, we’ll just have to note that James — who was not an
apostle and was therefore an elder — had the final word
in the letter which would go to the churches (comp. vv. 19–20 to vv.
28–29). The apostles were involved,
but they would pass off the scene soon, leaving the elders play a vital
role in church decisions, especially this theological one.
So, 16:4 says “they were delivering the decrees which had been
decided upon by the apostles and elders,” a decision only ratified by the
whole church.
- Fourth, elders lay hands on or
ordain those ministering to God’s people. Earlier in church
history, the apostles appointed elders (Acts 14:23), and then they
sometimes appointed others to
appoint elders (like with Titus in Titus 1:5). With Timothy, elders ordained him (cf. 1 Tim. 4:11). Considering the timing of these three
examples, a transition arises as the apostles were passing from church
history. Of course, ultimately, the
Holy Spirit appoints elders (Acts 20:28) — and when God’s Word recorded
through the apostles is followed, we can have the assurance that God’s
will in the matter has been fulfilled.
- Fifth, elders instruct God’s people
in sound doctrine and rebuke those who contradict it (Tit
1:9). Of course, elders do
have a charge to persuade others in the Word, but with the weight of
authority. An elder must watch for
wolves from both outside and inside the congregation and rebuke them (Acts
20:28–31).
- Sixth, elders rule God’s people well
(1 Tim. 5:17; cf. 1 Thess. 5:12; 1 Tim. 3:2). Here’s the word that people shy
away from, but it’s a biblical term.
Some argue that the word simply means to simply lead or guide
in a persuasive manner. While it’s
true that elders have no license for tyranny, this is the same term that
is translated “manage” in 3:4, 5 and 12, and simple persuasive guidance
wouldn’t be suitable to fatherhood (imagine a dad who only coaxes his
one-year-old to stop sticking forks in outlets)! One of the best Greek lexicons says
that, in 5:17, the word means “to exercise a position of leadership, rule, direct, be at the head (of).”[1]
That’s why the NASB, ESV, KJV, NKJV, and RSV all translate the word
“rule.” Incidentally, the same term is similarly used in 1
Thessalonians 5:12, which says that elders “have charge over you in the
Lord.” The key isn’t that they just
“rule,” it’s that they do so well.
We had to deal with this question at a previous church, as
someone was of the vocal opinion that elders are only supposed to focus on
preaching and prayer. However, Scripture
uses words like oversee, care, manage, decide, lay hands on, rule, instruct,
and rebuke all describe the office of elder.
Under Christ, elders have authority nowhere granted to the deacons or
even the whole church.
There are important biblical limitations to that
authority, though. In fact, v. 6
here introduces the possibility of elders who “become conceited and fall into
the condemnation incurred by the devil.”
The next verse follows in like manner — an elder may “fall into reproach
and the snare of the devil.” Remember
that God condemned the false shepherds of Israel for ruling “with force and
harshness” (Ezek. 34:4), and Jesus commanded His apostles to not lord their
position over people (Matt. 20:25–28).
What’s the dividing line?
We must first consider the Great Shepherd of the church, for pastors are
His under-shepherds. Contrasting Himself
to the religious leaders of His day, our Lord says, “I am gentle and humble in
heart” (Matt. 11:29). He told His
disciples that those wanting to be first must serve all (Mark 9:33–35). When His disciples ask about seats of
prominence, He tells them about the importance of sacrifice and suffering (Mark
10:35–45). He highlights that the
self-important leaders of the day loved titles and honors, but the humble will
be exalted (Matt. 23:1–12). He calls His
people away from lording their positions over others and toward humble service
(Luke 22:25–27).
If elders represent Jesus’s teachings and ways in their
congregations, then they should model His life.
For example, the Lord washes His disciples’ feet, calling them to do the
same (John 13:3–17). As such, elders
serve not just in teaching Scripture, but also in helping meet physical
needs. Paul’s apostolic example was that
of “deaconing” (Rm 15:25; Acts 20:19; 1 Cor 3:5; 2 Cor 3:6; 6:4; Eph 3:7), and
in Acts 11:29–30, elders were responsible for distributing money. So, elders must be theologians in residence,
but never view themselves as ivory-tower, intellectual elites, above “menial”
tasks.
Elders serve the congregation as fellow members. As such, all the “one another” commands for
Christians apply to elders, too. They
should value the needs of others before themselves. As such, consider that with the many caveats
to elder rule:
- He
should manage or care for the church well
(1 Tim. 3:4–5).
- He should pay as careful attention to himself as he does to the flock (Acts 20:28).
- He should rule well
and labor in preaching and
teaching (1 Tim. 5:17).
- According to 1 Peter 5:1–3, he must shepherd the flock:
- eagerly and willingly exercising oversight (it’s a
personal, God-given desire)
- without being
compelled to do so (which would be no profit to the church),
- without seeking
shameful gain (his desire is not wealth or influence),
- without
domineering (he may be firm in conviction, but gentle and humble in
heart).
With those important limitations noted, we must stay
balanced — the simple exercise of authority is not authoritarian. The Lord
still calls His elders to rule, and there wouldn’t be so many warnings against
heavy-handed authority if elders lacked authority to exercise. Their attitude, though, is to be that of
service, just as the congregation’s is to be that of submission. If any fall into sin and step out from under
the roles God has called them to, then Christians in the congregation should
engage in the church discipline process (a topic we’ll discuss in a couple of
weeks).
We could say more about elders. If you want a detailed treatment on elders,
then I recommend Alexander Strauch’s book, Biblical Eldership: An Urgent
Call to Restore Biblical Church Leadership.
He just recently updated that book, and I hear it’s worth buying again
for the new material.
That said, we’re talking about church leadership today, and
invariably, the question of deacons arises.
So, let’s devote a moment to exploring what the Bible says about them.
III.
The Bible calls for the Office of Deacons (vv.
8–12)
Deacons likewise
must be men of dignity, not double-tongued, or addicted to much wine or fond of
sordid gain, but holding to the mystery of the faith with a clear
conscience. These men must also first be
tested; then let them serve as deacons if they are beyond reproach. Women must likewise be dignified, not
malicious gossips, but temperate, faithful in all things. Deacons must be husbands of only one wife,
and good managers of their children and their own households.
Are deacons also leaders?
Many of us who have come from a Southern Baptist background typically
think of a single pastor who operates like the CEO of a company, with a board
of vice-presidents known as deacons.
Some churches even imbue the deacons with the ultimate authority of the
church — perhaps informing the pastor that he answers to them! In most cases, deacons operate as lay leader
of the congregation, helping to make decisions about the operation of the
church. This is not how we see deacons
in Scripture.
So, what does Scripture say? The Greek word family that the Bible uses (diakonos,
diakonia, and diakoneō) speaks of general service such as serving
food, like when Peter’s mother-in-law was healed (Luke 4:39; cf. John 12:2; Luke
10:40; 17:8). It can refer to
administration or “ministry” (1 Cor. 12:5; 2 Cor. 9:12), like the monetary
“relief” efforts for those in Judea (Acts 11:29). The Christian concept is service to others
and to “the Lord with all humility” (Acts 20:19).
All Christians should be involved with this spiritual
service, and the Lord commends the church active in it (Rv 2:19). Even so, as with other spiritual duties in
the faith, God wants some in the church to specifically devote themselves to
the “deaconing” task. Interestingly,
though, the Bible doesn’t specifically describe the duties of the deacon, and
only a verse or two indicates that there even is an office of deacon
within the church (some respected Bible teachers therefore conclude that it
doesn’t even exist). At the very least,
we can conclude that the New Testament doesn’t put the emphasis on the office
of deacon as some of our fellow Baptist churches do.
Even so, the office (and need) exists. We might say it exists as needed; for
instance, Acts 6:1–6 calls for qualified men who could fulfill the ministerial
need for the neglected Hellenistic Jews.
Philippians 1:1 refers to both “overseers and deacons,” i.e., the groups
of elders and servants.
Here in 1 Timothy, we read, “Deacons likewise” (v. 8), giving a similar
list of qualities. The emphasis of
Scripture is simply on the personal and spiritual character of the individual,
not the job description. Still, we will
appoint deacons as ministries are needed or their administration is required.
It’s a ministry of service, but this doesn’t mean that
deacons only serve. Both Philip
and Stephen, deacons from Acts 6, performed apostolic signs among the people
(cf. Acts 6:8; 8:6–7). While such signs
didn’t continue past the apostolic age, we note that their work included gospel
proclamation (cf. Acts 7), as Scripture also calls Philip an evangelist (Acts
21:8). Here, in 1 Timothy 3:9, we read
that deacons should be “holding to the mystery of the faith with a clear
conscience.” As such, deacons should
continue to grow in in spiritual knowledge and proclaiming the gospel. It’s not unheard of for deacons to even
become elders in churches, though those who remain deacons fulfill just as an
important role in the church, meeting physical and material needs.
Even though we see deacons as having an office, they are not
a group with spiritual authority in the church.
When the deacons were selected by the church in Acts 6, we see that the
Apostles appointed them (v. 6). Again,
when the church needed those relief funds, they were “sending it in charge of
Barnabas and Saul to the elders” (Acts 11:29–30). The deacons are always depicted in Scripture
as being under authority, and we nowhere read that they made any decisions for
the church.
IV.
Conclusion
Perhaps this has all been new for you. There is a lot of tradition and disagreement
about this issue, even in Baptist circles.
Some of that is old, while some is newer (the founders of the Southern
Baptist Convention would have largely agreed with this, but view SBC churches
are led by a plurality of elders today).
It’s important to note that churches are not false
simply for lacking this exact model of church leadership. I’ve personally benefited from a variety of
congregations, as probably have many of you. God is gracious, and He saves people in many
kinds of churches, and praise Him for it.
Still, we must ask ourselves if we are doing things as
Scripture directs, including in how we organize our leadership. Our conviction is that authority starts with
the Lord Jesus Christ and His Word, applied faithfully through a
biblically-qualified elders, assisted in ministry by deacons, with all
Christians bearing responsibility for their belief and conduct within the
church.
[1] William Arndt, Frederick W. Danker, Walter Bauer, et
al., A Greek-English Lexicon of the New
Testament and Other Early Christian Literature (Chicago: University of
Chicago Press, 2000), 870.
