Corinthian Elders Chapter 11 Should we follow Paul's Model For Elders?

 

Are the Scripture passages we have discussed

depicting consensual, interactive assemblies and the

responsibilities of every believer prescriptive for us to

follow or simply descriptive of a time and place far

away? Are they a mandate to be obeyed or are we

reading too much into the passages? Ultimately each

one of us must decide but Paul’s warning from I

Corinthians and Colossians is that our relationship

with Christ is at stake.

I submit that in the very context of warning the

Corinthians about following leaders Paul calls them to

follow his example exalting Christ and encouraging

one another as unpaid, unpolished participators in the

assembly.

Therefore I exhort you, be imitators of me. I Corinthians

4:16.

This is not an isolated teaching from Paul. On

numerous occasions with apostolic authority he

commanded us to follow his example as well as the

model he gave for assembling as Christ’s body.

Be imitators of me, just as I also am of Christ. I Corinthians

11:1

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...hold firmly to the traditions, just as I delivered them to

you. I Corinthians 11:2

But if one is inclined to be contentious, we have no other

practice, nor have the churches of God. I Corinthians 11:16

Brethren, join in following my example, and observe those

who walk according to the pattern you have in us...

Philippians 3:17

The things you have learned and received and heard and seen

in me, practice these things. Philippians 4:9.

...hold to the traditions which you were taught, whether by

word of mouth or by letter from us. II Thessalonians 2:15.

you yourselves know how you ought to follow our example...

II Thessalonians 3:7.

nor did we eat anyone's bread without paying for it, but with

labor and hardship we kept working night and day so that we

would not be a burden to any of you; not because we do not

have the right to this, but in order to offer ourselves as a

model for you, so that you would follow our example. II

Thessalonians 3:8, 9.

There is no reason for us to be hesitant or timid in

following Paul’s teaching except a lack of faith in our

Father’s trustworthiness. It is clear that Paul taught

with Christ’s Spirit and we know that our Savior has

our best in store. Even though I am lacking necessary

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persuasive words, I confidently end with Christ’s own

appeal knowing that His Word and Spirit are effectual

to those that love Him.

Come to Me, all who are weary and heavy-laden, for I am

gentle and humble in heart, and you will find rest for your

souls. For My yoke is easy and My burden is light.

Matthew 11:28-30.

Jesus made His appeal in the context of praising our

Father for hiding His character and purpose from the

wise and intelligent in Matthew 11:25. Should we be

relying on the wise and intelligent to rule and teach us

when the Word and His fellowship are waiting?

Matthew 25:21 reminds us of the reward for following

Christ. Well done, good and faithful slave. You were

faithful with a few things...enter into the joy of your master.

Whether we call ourselves leaders or followers what is

the danger of not following apostolic teaching on the

role of elders?

The danger of not glorifying and enjoying Christ.

The Corinthian believers were avid in their theology.

They were seeking solid food. Yet Paul spent four

chapters of Holy Writ warning them not to lift up very

godly men. In comparison he only portioned one small

chapter, chapter five, to the lack of church discipline in

the case of a believer’s boasted incest.

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Paul struggled in his fear that those in Colossae were

following teachers and authorities and thereby were

being defrauded of the prize in Colossians 2:18.

Have you listened to sermons, compared teachings,

become very discerning, but wonder if there is more of

Christ and body life to enjoy? Have you been faithful

for scheduled meetings, contributed to church

programs, followed regimen for memorization of

Scripture and catechism, but do not enjoy a deep

relationship with many members of your church?

Perhaps you, like many of us, are a Corinthian or

Colossian and we need to get back to Christ.

The Corinthians were distracted from Christ toward

teachers and the Colossians turned from Christ to

ecclesiastical authorities after Peter, Paul and Apollos

had pointed them to our Savior. Therefore we should

not be so naïve to think that after repositioning the role

of elders to follow Paul’s commands that assemblies

would not have problems.

But what if...

Appendix A

Appointment of Elders

Why would elders have been ‘appointed’ if they were

not primarily teachers or if they were not to hold an

ecclesiastical office? Titus 1:5 For this reason I left you in

Crete, that you would set in order what remains and appoint

elders in every city as I directed you.

Although Greek word #2525, kathistemi, is used in some

manuscripts the Greek word translated ‘appoint’ in

Titus 1:5 in Interlinear NIV Parallel New Testament

and Greek to English Interlinear of the New King

James Version New Testament is Greek word #2688

katastema with the general meaning of demeanor, not

appoint. It can also mean the state, condition or mien.

By translating the text according to the Greek general

meanings we read, For this reason I left you in Crete, in

order that you determine the condition of the elders and put

in order anything lacking.

This definition is obtained by locating the Greek word

in the interlinear translations and reading the general

meanings in New Analytical Greek Lexicon.

The other instance of the word appointment in the

New Testament is in Acts 14:23 when another Greek

word, #5500, cheirotoneo, may be translated as ‘laying

on of hands’ or ‘extending of hands,’ as in a vote, but

does not imply an ecclesiastical office.

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When they had appointed (layed hands on) elders for them

in every church, having prayed with fasting, they

commended them to the Lord...

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Appendix B

Other Scripture Passages that Speak

to the Issue of Gain by Elders

Christ told us how to use money without mention of

church staffs and buildings. It is not that we should

never spend resources on these, but our first priority is

to follow His teaching. As we seek a relationship with

Him we should not spend on what we think best

before spending on what He said and in the way He

said. By giving in the manner He commanded we will

show our trust in Him.

Perhaps these verses will be helpful as you consider

New Testament teaching on giving to elders.

...as you go, preach,... freely you received, freely give.

Matthew 10:7-8.

He who is a hired hand, and not a shepherd, who is not the

owner of the sheep, sees the wolf coming, and leaves the sheep

and flees, and the wolf snatches them and scatters them. He

flees because he is a hired hand and is not concerned about

the sheep. John 10:12-13.

...just as I also please all men in all things, not seeking my

own profit but the profit of the many. I Corinthians 10:33.

...for we are not like many, peddling the word of God. II

Corinthians 2:17.

...I will not be a burden to you for I do not seek what is

yours, but you; for children are not responsible to save up for

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their parents, but parents for their children. I will most

gladly spend and be expended for your souls. If I love you

more, am I to be loved less? ... Certainly I have not taken

advantage of you through any of those whom I have sent to

you, have I? I urged Titus to go, and I sent the brother with

him. Titus did not take any advantage of you, did he? II

Corinthians 12:14-18.

...for we never came with flattering speech, as you know, nor

with a pretext for greed, God is witness....even though as

apostles of Christ we might have asserted our

authority....For you recall, brethren, our labor and hardship,

how working night and day so as not to be a burden to any of

you, we proclaimed to you the gospel of God. I

Thessalonians 2:5-9.

...make it your ambition to lead a quiet life and attend to

your own business and work with your hands, just as we

commanded you, so that you will behave properly toward

outsiders and not be in any need. I Thessalonians 4:11-12.

In II Thessalonians 3:6-15 Paul told the Thessalonians

to remember how he preached, taught, shepherded

and worked to pay his own way. He then told them to

follow his example. If anyone did not follow his

example then they were to be admonished as a brother.

...who suppose that godliness is a means of gain but

godliness actually is a means of great gain when

accompanied by contentment. I Timothy 6:5-6.

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...the overseer must be above reproach as God’s steward, not

self-willed, not quick-tempered, not addicted to wine, not

pugnacious, not fond of sordid (vile) gain. Titus 1:7.

...who must be silenced because they are upsetting whole

families, teaching things they should not teach for the sake of

sordid (vile) gain. Titus 1:11.

...and in their greed they will exploit you with false words...

II Peter 2:3.

...having a heart trained in greed... II Peter 2:14.

...the way of Balaam, the son of Beor, who loved the wages of

unrighteousness... II Peter 2:15.

...these are springs without water... II Peter 2:17.

...for pay they have rushed headlong into the error of

Balaam... Jude 11.

...clouds without water...autumn trees without fruit...

Jude 12.

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Appendix C

Scriptural Examples of Missionary Support

Diligently help Zenas the lawyer and Apollos on their way

so that nothing is lacking for them. Our people must also

learn to engage in good deeds to meet pressing needs, so that

they will not be unfruitful. Titus 3:13-14.

...you will do well to send them on their way in a manner

worthy of God. For they went out for the sake of the Name,

accepting nothing from the Gentiles. Therefore we ought to

support such men... III John 6b-8.

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Appendix D

Greek Word hegeomai Translated as Leader

In Hebrews 13 a plural form of Greek word #2233,

hegeomai, is written in three different cases (accusative,

dative, and genitive). It is important that the role we

envision for non-Christian leaders does not cause us to

misinterpret and thereby apply hegeomai in a manner

which contradicts the totality of New Testament

teaching regarding Christian elders or leaders.

...remember those who led you ... Hebrews 13:7.

...obey your leaders... Hebrews 13:17.

...greet your leaders ... Hebrews 13:24.

We have already discussed the Greek word for obey in

Hebrews 13:17 and shown that this word should

actually be translated as trust and should not be

interpreted as a military command to obey unlike the

Greek word, for instance, used when children are

instructed to obey in Ephesians 6:1. This is important

because scholars often and appropriately translate a

passage contingent on the context presupposing how

we should respond to an elder.

If we choose to use the definition of hegeomai to

understand the role of elders or leaders, then we have

two choices.

First as chronologically leading:

Hegeomai is defined as to lead, go before, go first, or

lead the way. The first question is whether this

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leading, going before, being first or leading the way

should be interpreted appositionally, as in leading

from a podium, or chronologically.

Used in a chronological sense Paul or the writer of

Hebrews would be speaking of those who have known

Christ a longer time than more recent converts. This

definition is encouraged by the text itself in Hebrews

13:7, remember those who led you, who spoke the word of

God to you; and considering the result of their conduct,

imitate their faith. We can see from this verse that those

who led had gone before the readers chronologically

because the text reads, ...led, ...remember those, ...spoke,

...the result of their conduct..., all indicating past tense

actions. This definition would also be synonymous

with the Greek word definition of an elder as an older

man or the contextual definition of an elder as a man

older in the faith.

Second as leading from a positional or presiding role:

The definition of hegeomai to lead, go before, go first, or

lead the way could be translated as a positional or

presiding role. It is important that if we choose to base

our understanding of an elder’s role upon this Greek

word definition of hegeomai, then the role should not be

understood in a manner which would contradict Paul’s

instruction to the Corinthians or Colossians. In other

words, leadership as such should encourage assembly

participation as well as consensus governance. Thus

the duty of elders should include discouraging

traditional leadership roles of a dominate teacher or a

governing position in the assembly.

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In addition to using a lexicon’s definition to determine

the role of hegeomai, we could also utilize the

interpretation principle of allowing Scripture to

interpret Scripture. In this case we would have three

available passages for insight.

And you, Bethlehem, Land of Judah, are by no means least

among the leaders (hegeomai) of Judah; for out of you shall

come forth a Ruler... Mathew 2:6.

...And they began calling Barnabas, Zeus, and Paul,

Hermes, because he was the chief (hegeomai) speaker. Acts

14:12.

...and he made him (Joseph) governor (hegeomai) over

Egypt and all his household. Acts 7:10.

In the case of Joseph’s role in Acts 7:10 we should not

be influenced in any direction by the translation of epi

as over. Epi is used nearly 200 times in the New

Testament (often as on, in or of) and was translated as

the preposition over in only five cases. Also the fact

that Joseph’s household was in the same position as

Joseph in or over Egypt brings more questions as to the

exact role being referenced in this verse.

However a higher hermeneutic principle than using

Greek word definitions or allowing Scripture to

interpret Scripture is to simply follow the clear

instruction of Christ. Consider how our Creator

defines hegeomai in Luke 22:25, 26:

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And He said to them, “The kings of the Gentiles lord it over

them; and those who have authority over them are called

'Benefactors.' But it is not this way with you, but the one

who is the greatest among you must become like the

youngest, and the leader (hegeomai) like the servant. For who

is greater, the one who reclines at the table or the one who

serves? Is it not the one who reclines at the table? But I am

among you as the one who serves.”

Younger children offer assistance, encouragement and

even gentle rebukes but they do not presume to teach

over nor exercise authority over adults in their family.

We have a choice as to how we apply hegeomai in non-

Christian roles. But for Christian leadership roles in

the assembly of believers who are following Christ and

His Word we really do not have a choice. Thanks to all

of you who serve us and Him in this manner.

Corinthian Elders Chapter 10 Complete In Christ

 If we take isolated Scriptures without comparing all

New Testament passages, we may arrive at the

conclusion that the elder is the primary means God

uses to build our relationship with Christ.

He gave some as apostles, and some as prophets, and some as

evangelists, and some as pastors and teachers, for the

equipping of the saints for the work of service, to the building

up of the body of Christ; until we all attain to the unity of the

faith and the knowledge of the Son of God, to a mature man,

to the measure of the stature which belongs to the fullness of

Christ. Ephesians 4:11-13.

While God no doubt uses men in our lives for His glory

it is crucial we keep in mind who is our Bread of Life

and Teacher. We have a direct relationship with our

Creator with no mediator except Christ Himself. One

of the great mysteries of Scripture, similar to Christ

being both God and man or God’s sovereignty in

salvation while holding man responsible, is the

edification of God’s people in light of their

completeness in Christ.

Certainly just as the body must not take their eyes off

Christ even for an Apollos, so we must not forget that

the hapless, uneducated basket case of a believer in our

assembly (for such were many of us) is a child of the

king and is complete in Christ while we attempt to

love, shepherd and even be edified by that brother.

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This juxtaposition appears in Colossians. While Paul

prayed and taught to present the believer as bearing

fruit and increasing in knowledge he also recognized

the completeness we have in Christ now.

Notice our responsibility in this verse:

We proclaim Him, admonishing every man and teaching

every man with all wisdom, so that we may present every

man complete in Christ. Colossians 1:28.

See God’s completed work in the believer:

In Him you have been made complete, and He is the head

over all rule and authority. Colossians 2:10.

We should never underestimate the Spirit’s work when

He revealed to us the character of Christ. If we do, the

Apostle John offers proofs for us to know whether our

salvation is true by looking at evidence of this

completeness in I John. I John 5:13.

As elders if we don’t recognize a disciple’s

completeness in Christ we may gravitate toward an

improper role of Mr. holy spirit, Jr. in our shepherding

duties. Through regimen or oversight we, like the

Colossians, may coerce the believer to conform

outwardly but that is not the goal. The Pharisees

outwardly were very godly but inwardly they did not

please our Father. Although we rebuke, exhort and

hold each other accountable, this is to hold one another

accountable to what we already desire.

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Completeness, which is the indwelling of the Spirit, is a

different concept than justification, which was

accomplished upon Christ’s crucifixion and

resurrection. Neither is completeness the same as

sanctification, which is considered a progressive

process over time by some but which others interpret

as a setting apart.

Look at Scriptures which describe this completeness. I

will try to not include verses that are addressing our

positional standing before God, often referred to as

justification, but some verses may indicate both

concepts of justification and completeness.

For of His fullness we have all received, and grace upon

grace. John 1:16.

Let us therefore, as many as are perfect, (complete) have

this attitude... Philippians 3:15.

Seeing that His divine power has granted to us everything

pertaining to life and godliness... II Peter 1:3.

And concerning you, my brethren, I myself also am

convinced that you yourselves are full of goodness, filled

with all knowledge and able also to admonish one another.

Romans 15:14.

So then let no one boast in men. For all things belong to

you, whether Paul or Apollos or Cephas or the world or life

or death or things present or things to come; all things

belong to you, and you belong to Christ; and Christ belongs

to God. I Corinthians 3:21-23.

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As elders, how dare we put ourselves in a position of

authority over other believers who are complete with

Christ’s indwelling? As believers why would we turn

after experiencing the teaching of the Holy Spirit to any

man no matter how eloquent and mighty his preaching?

To further understand the New Testament role of

elder, in contrast to the Old Testament Levitical

priesthood, let’s remember that since Pentecost the

believer has God’s Law written in his heart.

I am not speaking of God’s law in the general sense as

it was given to all mankind as shown in Romans 2:14-

15, when gentiles who do not have the Law do instinctively

the things of the Law, these, not having the Law, are a law to

themselves, in that they show the work of the Law written in

their hearts, their conscience bearing witness and their

thoughts alternately accusing or else defending them.

I am speaking of God’s law in the specific sense of his

regenerate children who have the Holy Spirit dwelling

in them, prophecy of which we see fulfilled in Hebrews

10:16, This is the covenant that I will make with them after

those days, says the Lord; I will put my Laws upon their

heart, and on their mind I will write them.

Consider these passages:

...The Holy Spirit, whom the Father will send in My name,

He will teach you all things... John 14:26.

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But when He, the Spirit of Truth, comes, He will guide you

into all the truth... John 16:13.

Now we have received, not the spirit of the world, but the

Spirit who is from God, so that we may know the things

freely given to us by God...not in words taught by human

wisdom... I Corinthians 2:12-13.

Now as to the love of the brethren, you have no need for

anyone to write to you, for you yourselves are taught by God

to love one another. I Thessalonians 4:9.

...if in anything you have a different attitude, God will

reveal that also to you... Philippians 3:15.

As for you, the anointing which you received from Him

abides in you, and you have no need for anyone to teach you;

but as His anointing teaches you about all things, and is true

and is not a lie, and just as it has taught you, you abide in

Him. I John 2:27.

...after those days, says the LORD: I will put My laws into

their minds, and I will write them on their hearts... And

they shall not teach everyone his fellow citizen, and everyone

his brother... Hebrews 8:10-11.

Consider what I say, for the lord will give you

understanding in everything. Remember Jesus Christ... II

Timothy 2:7-8.

Even though our Father may have given an elder the

privilege of being used in the edification of many

believers, those same believers would have been

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equally edified if they had been alone on a Pacific

Island without a leader, pastor or mentor teaching or

directing them. This is God’s promise.

Of course this is not to say we, as believers, do not

grow in conformity to Christ. Peter encouraged

holiness in the believer, I Peter 1:14-16, and yet Peter

seemed more concerned the believer might forget than

he was concerned the believer should learn something

new.

For he who lacks these qualities is blind or short-sighted,

having forgotten his purification from his former sins. II

Peter 1:9.

When the Corinthians were following men and being

divisive, Paul reminded them, Do you not know that you

are a temple of God and that the Spirit of God dwells in you?

I Corinthians 3:16.

When the Colossians were following men and being

defrauded of their prize Paul reminded them, If you

have been raised up with Christ, keep seeking the things

above. Colossians 3:1.

Corinthian Elders Chapter 9 A Warning

 

In the Book of Revelation the triumphant Christ has

encouragement for the Ephesian church and a stern

warning for the church in Pergamum for their different

responses to the deeds and teaching of the Nicolaitans.

To the Church in Ephesus Jesus says:

Yet this you do have, that you hate the deeds of the

Nicolaitans, which I also hate. Revelation 2:6.

To the Church in Pergamum He has this to say:

...you also have some who in the same way hold the teaching

of the Nicolaitans. Therefore repent; or else I am coming to

you quickly, and I will make war against them with the

sword of My mouth. Revelation 2:15-16.

Who were these Nicolaitans and why did Jesus hate

their deeds and warn the Pergamum church about

their teaching? Commentators debate the answer and

often suggest possible identities of the Nicolaitans

while describing these Johannine passages as

surprisingly mysterious.

Certainly care should be taken when interpreting two

thousand year old texts for which limited biblical

references are available as corroboration in order that

Scripture might interpret Scripture. But what if these

passages recorded by the beloved Apostle John were

given not to be mysterious but rather plain and clear?

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If this were the case, then let’s look at the simple

meaning of the word Nicolaitan. This will give insight

into why our Lord hates their deeds. The original

Greek word nicolaitan is composed of two words, nikao,

Greek word #3528, meaning conquer or subdue and

laiton #2992 meaning people. We get our English term

laity from the latter.

Whether Jesus was referring to the role of a certain

group of believers or whether He was using the name

of an individual the effect is the same. The choice by

Jesus of using nicolaitan, as conquerors of laity, or as an

individual’s name would be consistent with other

passages inspired by His Spirit. He often used a

descriptive name in the Bible to portray the essence of a

person to us. Consider that Luke wrote to Theophilus

in the Gospel of Luke and also in Acts of the Apostles.

Theophilus in the Greek means friend of God or lover of

God. The plain meaning of this word emphasizes the

personal application of those books to each believer.

In the same way if we use the plain meaning of

nicolaitan, conquerors of laity, how then are the laity

conquered or subdued within the context of a Christian

Church? The laity could be conquered by convincing

the bride of Christ that she should look to teachers or

overseers in order to please the Bridegroom.

It would be an error to attribute such a conquering to

clergy alone because the passages do not indicate this.

As at Colossae both clergy and laity are involved in the

process of dividing a local body into two tiers. This

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indicates a quid pro quo is taking place. While some

desire to lead the flock in spiritual duties, there are also

those who desire to depend on teachers as at Corinth

and Colossae or to hand over their spiritual duties to

professionals.

Having a leader take responsibility for our duties does

not discharge our obligation. We are not relieved of

our individual duties of participating in the corporate

meeting when we pay someone to teach, preach or

sing.

...when you assemble, each one has a psalm, has a teaching,

has a revelation, has a tongue, has an interpretation...for

edification... I Corinthians 14:26.

...if all prophesy, and an unbeliever or an ungifted man

enters, he is convicted by all... I Corinthians 14:24.

The hope of glory you have is Christ in you. Colossians

1:27. What does this indwelling say about the position

we hold in relation to one another as we assemble

together?

What does this indwelling say about the one-on-one

relationship with Christ that He designed and

purposes? Our God is a jealous God and He says of

His bride, My sheep hear My voice ...and they follow Me.

John 10:27. Not a teacher or leader.

Would we appreciate another man stepping forward to

explain the application of our love letters to our

fiancée. Or would we be pleased if our betrothed

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depended on another in her response to our letters?

Yes, teaching one another is crucial. Yes, the Ethiopian

eunuch appropriately asked for explanation and

received it in Acts 8. But after the Ethiopian believed

in Christ, the Spirit carried his teacher, Phillip, away

leaving the new believer in the good hands of His Holy

Spirit and His written Word.

Whether conquerors of laity utilize teaching to draw

disciples to themselves as at Corinth or a governing

authority as at Colossae, a nicolaitan leader is a

hindrance to the bride’s one-on-one relationship with

Christ. Although used by God in the Old Testament, a

priestly caste wedged between the bride and groom is

not the model we see in the New Covenant.

The Apostle Paul commanded participation of

everyone in the assembly which allowed an orderly

opportunity for us to confess the name of Jesus and

thereby please Him by loving and encouraging one

another. But Paul did not preclude teaching and

shepherding. The use of a clergy class simply goes too

far by assuming the laity is too busy or spiritually

incompetent to teach one another.

The use of a clergy class may also presume some gifts,

perhaps the teaching gift, are the more important gifts,

thereby, uniquely qualifying the holders as decision or

policy makers for the entire flock. Instead of a body of

believers lifting up Scripture together to determine

doctrine and practice, a clergy class might rule on these

issues instead.

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If we interpret these Johannine verses using their plain

Greek meaning, we might find ourselves considering

what characteristics a church would have if they

tolerated nicolaitan deeds or teaching. Certainly

characteristics could include reservations of activities

for clergy which were intended to be practiced by

every individual believer.

For instance we might see 1) the limitation of who

could teach or speak in the assembly; 2) the limitation

of who could administer the Lord’s Supper or the

limitation of when believers could observe

communion; 3) the limitation of who could perform

baptisms; 4) the limitation of which nonessential

doctrines that believers could hold while still

maintaining full fellowship with other church members

or while maintaining all of the rights of church

membership; 5) the limitation of who would be

recipients of charity; or we might see 6) the diversion of

money from biblical charity to conquerors of the laity.

Yes, this conquering of laity might involve some

believers (laity) giving money to other believers (a

clergy caste). You can see in Revelation 2:14, 15, that

Nicolaitans were linked to Balaam who in the book of

Numbers received money in exchange for his blessing

and prophecy: ...who hold the teaching of Balaam...you

also have some who in the same way hold the teaching of the

Nicolaitans....

This characteristic of Balaam is also a concern in II

Peter 2:15 ...the way of Balaam, the son of Beor, who loved

the wages of unrighteousness...

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Consider again Pauline instruction specifically to the

Ephesian elders in Acts chapter 20. The Ephesian

elders had been warned for three years that some

would rise from within the church with an interest in

receiving, not giving. Acts 20:30-31, 34-35. Paul

prophesied that these would seek to draw away

disciples to themselves. It appears the Ephesian church

fought against this practice which pleased our Lord

because years later John reports that Jesus commends

that same church in Ephesus:

Yet this you do have, that you hate the deeds of the

Nicolaitans, which I also hate. Revelation 2:6.

Corinthian

Corinthian Elders Chapter 8 The Money

 

Well, if elders should not be the main teachers nor the

authoritative rulers, then why were they paid?

Another characteristic of New Testament elders in

contrast to today’s counterpart is their lack of

remuneration. They were not paid. As in II

Thessalonians 3:7-9, they had been taught to follow

Paul’s example by not being a burden to anyone and

by earning enough to give to those in need.

Today, church members give to preachers or elders. At

Ephesus, elders gave to church members. Read Paul’s

conversation with the Ephesian elders about receiving

money in Acts 20.

From Miletus he sent to Ephesus and called to him the elders

of the church...20:17 ... I have coveted no one’s silver or

gold or clothes. 33. You yourselves know that these hands

ministered to my own needs and to the men who were with

me. 34. In everything I showed you that by working hard in

this manner you must help the weak and remember the

words of the Lord Jesus, that He Himself said, ‘it is more

blessed to give than receive.’ 35.

Let’s take another text. In I Corinthians 9:1-10 Paul

proves his apostleship so that the Corinthians would

follow his commands.

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In verses 1-4 Paul says, ...Am I not an apostle? ...My

defense to those who examine me is this: Do we not have a

right to eat and drink?

In II Timothy 1:11 Paul told Timothy, ...I was appointed

a preacher and an apostle and a teacher...

Paul is saying in I Corinthians 9 if he was a teacher or a

preacher he would not have the right to food and

drink. But as an apostle who had been sent personally

by Christ and had the signs of a true apostle, II

Corinthians 12:12, he deserved an apostle’s wages. The

fact that he deserved food and drink proved he was an

apostle. But if he was only a teacher or preacher then,

no, he would not deserve any food and drink.

Look at another text to make this clearer.

In I Peter 5:2 Peter is speaking specifically to elders and

says, shepherd the flock of God among you, exercising

oversight not under compulsion, but voluntarily, according

to the will of God; and not for sordid gain, but with

eagerness.

We all know what compulsion is and when we are

paid to do something we better do it or return the

money. The general meaning of the English word

sordid is morally ignoble, base or vile. No paid

Christian elder believes they minister for money but

the fact remains that if they cash their paycheck they

did it for money. I am not questioning their heart only

their hermeneutics.

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Galatians 6:6 has been used to support paying elders,

The one who is taught the word is to share all good things

with the one who teaches him.

But the Greek could just as easily read, “The one who is

taught the word is to participate in good works with

the one who teaches him.” Go back and read the last

few chapters if you don’t have a concordance. Doesn’t

the text make more sense using the Greek general

definitions? Even the previous verse, Galatians 6:5

insists, each one will bear his own load.

Here is a text most see as authorizing gain or profit for

serving God as elders, I Timothy 5:17-18: The elders who

rule well are to be considered worthy of double honor,

especially those who work hard at preaching and teaching.

For the Scripture says, ‘You shall not muzzle the ox while he

is threshing’, and ‘the laborer is worthy of his wages.’

In order to interpret these verses as advocating the

receipt of money by preachers two texts seem to be

overlooked. One, remember Paul is writing this to

Timothy about the elders in Ephesus, I Timothy 1:3.

These are the same Ephesian elders who were told not

to receive but give in Acts 20:17.

Two, the receipt of money was precluded by Christ

when he told the seventy, the apostles, carry no money

belt... in Luke 10:4. This is even more explicit in

Matthew 10:9, do not acquire gold, or silver, or copper for

your money belts. So we can see that even though Christ

stated, for the laborer is worthy of his wages, in Luke 10:7

to justify their board, He did not intend for them to

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collect money in exchange for God’s word and that

being the case then certainly Paul did not intend the

honor shown in I Timothy 5:17-18 to be money.

This verse could command giving honor to hard

working elders as honor was shown widows in I

Timothy 5:3 by giving them food, or, as apostles were

given food and drink in I Corinthians 9:4. But Paul did

not intend this honor in 5:17 to be in the form of

money, as in I Timothy 6:1, for surely honor due a

master from a slave would not require money to the

master. Children, likewise, do not honor their parents

by paying their parents money.

If money was the intended honor in I Timothy 5:17

then we would have Scriptures which would

contradict. These contradictions could not be resolved

by saying undeserved wages were the wages paid

when the gospel was distorted by an elder as some

have voiced. Acts 20:29-35 and I Peter 5:2 preclude

elder pay without mention of heresy. We are making a

choice between the needy of this world and our

favorite preachers or teachers, where your treasure is,

there your heart will be also Matthew 6:21.

It may be helpful to understand apostles were given

the right to eat, drink and have lodging by Jesus, Stay

in that house, eating and drinking what they give you; for

the laborer is worthy of his wages. Luke 10:7. This is the

basis of Paul’s argument in I Corinthians 9.

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But there were also false apostles hoping for gain. Such

men are false apostles, deceitful workers, disguising

themselves as apostles of Christ. II Corinthians 11:13.

Paul had to address this by qualifying who was an

apostle, The signs of a true apostle were performed among

you with all perseverance, by signs and wonders and

miracles. II Corinthians 12:12.

Because false apostles could enjoy authority, free food

or some other gain, it was an easy next step to ask for

money because the Didache, which is not inspired but

one of our oldest Christian documents, in section 11:5-9

includes this instruction:

‘Let every apostle, when he cometh to

you, be received as the Lord; but he shall

not abide more than a single day, or if

there be need, another, but if he abide

three days, he is a false prophet. And

when he departeth let the apostle receive

nothing save bread until he findeth

shelter; but if he ask money, he is a false

apostle.’

If an apostle should not receive money in a very

developed Roman world that utilized currency over a

barter system in return for information on eternal life,

then it would appear obvious neither should an elder,

regardless how we enjoy his example or preaching.

This lack of financial payment to teachers, preachers

and elders corroborates the evidence that they were

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simply a part of the body. There was no difference in

importance or prominence of the teaching gift in the

assembly over any other gifts. Yes, we should honor

elders and teachers, but not allow favoritism over other

believers during the assembly, regardless of how small

we consider their gifts. All are simply branches

holding to the vine.

The role Paul prescribed for elders and teachers was no

more prominent than the role of other members of the

body, and this lack of monetary remuneration supports

this conclusion. If we reconsidered this issue, our

witness to a cynical world would change overnight.

Consider if eighty percent of church contributions are

consumed by buildings and church staff how we could

affect the world if those numbers were reversed by

believers assembling in small unpaid groups.

If your Individual Retirement Account had

administrative costs of eighty percent each year, you

would reconsider your choice of IRA administrator.

Please reconsider the investment in your relationship

with Christ.

Corinthian Elders Chapter 7 Adding To God's Word

 

Unnecessary Bolt-ons

It is important that our understanding of Christ and

our practice of following Him is based on the Bible and

only the Bible. Attempts to add to what Scripture

sufficiently teaches may lead us astray. A few verses

that testify to the trustworthiness of His Word include:

...until heaven and earth pass away, not the smallest letter

or stroke shall pass from the Law. Matthew 5:18. Law may

refer to the first five books of the Bible or the entire Old

Testament.

Heaven and earth will pass away, but My words will not

pass away. Matthew 24:35.

...the scripture cannot be broken... John 10:35.

...all scripture is inspired by God... 2 Timothy 3:16-17.

These verses describe not only the reliability of the Old

Testament but the reliability of the New Testament as

we see in II Peter 3:16. There Peter wrote: as they do the

rest of the scriptures, and he equated an apostle’s epistles

with the same sacred status as the Old Testament. As

the Old Testament prophets, apostles were given God’s

Word in a supernatural sense which was affluently

affirmed by the miracles they performed. II

Corinthians 12:12.

Read Jesus explaining this inspiration to His apostles:

Corinthian Elders Page 46

...it is not you who speak, but it is the Spirit of your Father

which speaks in you. Matthew 10:19-20.

...I will give you utterance and wisdom which none of your

opponents will be able to resist or refute. Luke 21:14-15.

Because these true apostles were identified from false

apostles by the miracles they performed as well as their

message, Christ’s followers were able to identify which

epistles were written with apostolic authority. Those

tested epistles were later confirmed by church fathers

as canon. But early church fathers did not determine

canon! Church leaders only gave their assent to what

had already been determined and accepted years

earlier.

Of course, there was confusion concerning false and

corrupted epistles just as there had been confusion

concerning false apostles. But when church leaders

confirmed canon in the fourth and fifth century they

simply agreed with what small assemblies of believers

have held since the first century. Before letters were

sanctioned by church leaders at councils, such as the

Synod of Hippo, these letters had already been

evaluated by eye witnesses to the epistles’ apostolic

origins. We still have numerous records from the

Synod of Carthage in 419 A.D. of Zahn saying:

‘let this be sent to our brother and fellow-

bishop, Boniface [of Rome], and to the

other bishops of those parts, that they

may confirm this Canon, for these are the

Corinthian Elders Page 47

things that we have received from our

fathers to be read in church.’

Can you see from this quote that even though bishops

at the Synod of Carthage confirmed our Canon,

previous bodies of believers had already handed down

those same books to be accepted as God’s written

Word?

We may not have the original Greek or Aramaic

documents but literally thousands of corroborating

copied manuscripts testify to their existence. The

consistency of copied Byzantine and even older

Alexandrian manuscripts assure us that those original

messages have been accurately preserved.

We trust that our Canon is perfect as it was written in

those original autographs and see the consistency of

corroborating Greek copies. But we do not trust in the

perfection of men’s translations. The fact that the

original Greek manuscripts were perfect does not

preclude a mistake from being made by bible

translators.

Therefore it would be a mistake to not take into

account the possibility of translation error where Greek

words relating to the role of elders were inconsistently

translated. An example is the translation of Greek

word proistemi #4291b. We do not have an English

cognate for this Greek word. The New Analytical

Greek Lexicon by Wesley Perschbacher describes

proistemi literally ‘to set before’ which has been

interpreted with different definitions based on the

Corinthian Elders Page 48

context in both Scriptural and secular texts. One of

those definitions is to preside, govern or superintend

and the other is to undertake resolutely, to practice

diligently or to maintain a practice. Translators

determined which definition they would choose based

on the context of each passage.

This Greek verb proistemi is used seven times in

Scripture all by Paul. The same word is found in both

Byzantine and Alexandrian texts (sometimes referred

to as the received and critical text respectively).

Proistemi was translated as ‘rule’ one time in the New

American Standard and a few more times in the case of

the New King James Version. Let’s look at how New

American Standard translations of proistemi varied and

were contingent on the context.

For believers proistemi was translated as engage:

...those who believed God will be careful to engage

(proistemi) in good deeds... Titus 3:8.

...our people must learn to engage (proistemi) in good

deeds...Titus 3:14.

While for elders and deacons in a family context it was

translated as manage:

...one who manages (proistemi) his own household... I

Timothy 3:4.

...if a man does not know how to manage (proistemi) his

own household... I Timothy 3:5.

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...good managers (proistemi) of their children and

households... I Timothy 3:12.

But for elders in a community of believers it was

translated as rule:

The elders who rule (proistemi) well ...... I Timothy 5:17.

Do you see how Paul’s word, proistemi, was

subjectively translated based on the context in each

case? But should not this Greek word be translated

consistently unless there are overriding factors to the

contrary? Especially in the same epistle written by the

same author to the same readers!

The inconsistent translation of I Timothy 5:17 expands

elders’ duties from managing or maintaining to

authoritatively ruling the body. It gives more

sovereignty to elders than either of the other chosen

translations (engage or manage) without New

Testament corroboration and consequently contradicts

Paul’s warning against rulers in Colossians 2:8 ...See to

it that no one takes you captive...according to the elementary

principles (rules).

If proistemi conveys authoritative ruling in our

assemblies, then that would legitimize the places of

honor and the chief seats in the synagogues which Christ

warned against in Matthew 23:5. But if the Pauline

word ‘to set before’ consistently conveys practice,

maintenance or management, then we have cohesion

throughout the New Testament.

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Augmenting proistemi to rule has the effect of

circumventing Paul’s directive to honor elders. The

elders that Paul identifies to receive honor are different

elders than those elders ruling with authority in our

religious organizations today. Paul instructs us to

honor older men in the faith, who in the final stage of

their earthly life, work hard serving the body, leading

(by example) and teaching the brethren. Our

inconsistently translated text calls us to honor a ruler, a

bishop or a magistrate.

The expansion of Paul’s word from manage or

maintain to rule is similar to the translation expansion

in II Corinthians 11:8 where Paul’s word for

‘provisions’ was translated as wages. There Paul is

translated to say, I robbed other churches by taking wages

from them to serve you. This translation clearly supports

paying money to apostles. However the original Greek

word 3800, opsonion, is actually ‘cooked provisions’ not

wages.

Provisions are consistent with apostles being worthy of

food and drink, which were called an apostle’s wages

in Luke 10:7. However monetary wages are not

consistent with Christ’s instruction to apostles in

Matthew 10:9, do not acquire gold, or silver, or copper for

your money belts. The slight expansion of the attributes

of the original word to a paycheck suddenly casts

doubt on the clear teaching of other New Testament

passages such as I Peter 5:2 where Peter told elders:

shepherd the flock of God among you...voluntarily... and

not for sordid gain.

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These inconsistent translations have the effect of

expanding or adding to what Paul wrote. Our Father

conveyed many times that we should never add to His

Holy Word. It is sufficient as He gave it.

You shall not add to the word which I am commanding you,

nor take away from it, that you may keep the commandments

of the Lord your God... Deuteronomy 4.2.

Whatever I command you, you shall be careful to do; you

shall not add to nor take away from it. Deuteronomy

12.32.

Every Word of God is tested...Do not add to His words or

He will reprove you, and you will be proved a liar.

Proverbs 30.5-6.

To everyone who hears the words of prophecy in this book: if

anyone adds to them, God will add to him the plagues which

are written in this book.... Revelation 22:18.

Read how adding to God’s Word was part of the

problem when brothers in Christ divisively turned to

leaders in Corinth.

Now these things, brethren, I have figuratively applied to

myself (Paul) and Apollos for your sakes, so that in us you

may learn not to exceed what is written, so that no one of

you will become arrogant in behalf of one against another. 1

Corinthians 4.6.

Corinthian Elders Chapter 6 Consensus Governance

 If the elders are not in charge, who is?

Notice how some passages indicate our Father is as

concerned with our corporate condition as He is with

our personal condition.

By this all men will know that you are My disciples, if you

have love for one another. John 13:35.

Make my joy complete by being of the same mind,

maintaining the same love, united in spirit, intent on one

purpose. Philippians 2:2.

Now I exhort you, brethren, by the name of our Lord Jesus

Christ, that you all agree and that there be no divisions

among you, but that you be made complete in the same mind

and in the same judgment. I Corinthians 1:10.

Since the New Testament elder did not seem to be a

ruler in the sense of a governing authority, let’s fit

together passages dealing with elders and see how this

unity, described above, is supposed to work when we

assemble as required by Hebrews 10:25.

Peter exhorts elders in I Peter 5:2-3, shepherd the flock of

God among you, exercising oversight not under compulsion,

but voluntarily, according to the will of God; and not for

sordid gain, but with eagerness; nor yet as lording it over

those allotted to your charge, but proving to be examples to

the flock. Notice when Peter says flock of God among you

Corinthian Elders Page 39

he does not say ‘under you.’ Also from this verse we

are taught the elder is not a governing authority

because he is not ‘lording’ over other believers.

The governing comes from the assembly as a whole. In

Matthew 18:17, If he refuses to listen to them, tell it to the

church; and if he refuses to listen even to the church, let him

be as a gentile and a tax collector, Christ instructs the

church or assembly to have the final say. Of course this

could be a reference to the church which is

presupposing elders are making decisions, but since

elders are not given this authority anywhere else in the

New Testament don’t assume that is His intent.

Continuing in Matthew 18:19-20, Jesus says, Again I say

to you, that if two of you agree on earth about anything that

they may ask, it shall be done for them by My Father who is

in heaven. For where two or three have gathered together in

My name, I am there in their midst. This verse is in

context of church governance. And it is teaching about

consensus.

Although government is by consensus we also need to

consider that in several passages elders are charged to

protect the flock. Just as King David protected the

flock from lions and bears in addition to leading them

to food and water, Timothy was instructed to watch for

different doctrine, controversial questions, disputes

with words, friction and opportunistic men looking for

gain, I Timothy 6:3-5. Unity of the body does not come

at any cost and elders were involved in making

decisions as to what was and what was not edifying for

the body. Likewise, if only one or two members of the

body obstruct consensus in a biblical requirement, then

Corinthian Elders Page 40

elders are needed for shepherding. But, these are

opportunities for growth of the whole body. This is

not a time to take pride in our spiritual understanding

and leave loved ones behind.

Consider what Greek word proistemi #4291b teaches us

about the duties of elders. It is translated as rule only

one time in the New Testament. Hmm. This occurs in

I Timothy 5:17. One definition is to preside, govern or

superintend per New Analytical Greek Lexicon.

If we use this word definition then elders are placed in

a position of presiding over meetings and the flock. So

as not to contradict other passages the elders must

preside, not with the authority of a puritan preacher

preaching to a dutiful congregation or checking on

family catechisms, nor as busybodies, II Thessalonians

3:11, but by focusing the assembly on Christ, their

relationship with Him, and his commandment to love

one another.

Another definition of proistemi is to undertake

resolutely or practice diligently. Using this definition

we see elders as our examples giving us

encouragement and a model to follow. This definition

is supported by proistemi #4291b’s cousin, proimos

#4291a. Proimos is defined simply as ‘early’ which

brings a chronological aspect into the definition. This

would indicate that elders are older in the faith.

Surprise.

Titus 3:9-10 is an example of the duty of an elder.

...Avoid foolish controversies and genealogies and strife and

Corinthian Elders Page 41

disputes about the law, for they are unprofitable and

worthless. Reject a factious man after a first and second

warning. We should endeavor to make their job easier

by submitting and loving them while weighing their

declarations with Scripture as they encourage the

assembly toward Christ and unity.

The elders have other duties during the assembly but

not in the forefront as much as encouraging the flock to

participate and keeping the group on edifying subject

matter. Not as Diotrephes, desiring to be first but in

the background caring, nurturing, protecting and

encouraging the flock, III John 9. The elders described

in the New Testament are examples to the flock that are

not perfect, I Timothy 5:20, but even in imperfection

are a witness of God’s indwelling spirit by humbly

seeking forgiveness and resolution.

A Diotrephes is great to have if our model is to go to

church, sit back in a pew and enjoy a good sermon.

But if our consensus model is that we are the church,

Diotrephes could discourage younger or quieter souls

to participate in the manner Paul prescribed. He might

encourage weaker brothers or sisters to look to him

instead of seeking Christ’s personal teaching through

His Word.

These texts portray elders who are as submissive to the

assembly as those assembled are willing to yield to

their guidance, Those (elders) who continue in sin, rebuke

in the presence of all, so that the rest also will be fearful of

sinning. I Timothy 5:20. The elders are allowing the

flock to grow and make decisions based on a consensus

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government which is patiently waiting before taking

action. Consensus does not compel unity after a

decision has been made. Consensus waits for unity

before making a decision.

Keep in mind this was not the flock of hundreds that

met in Juniper’s temple in Rome given by Constantine

or followers focused on John Chrysostom, the Golden

Tongued, in Constantinople, but a house church of

perhaps twenty or thirty believers.

Consider the unity Paul is portraying to the divided

Corinthians:

Since there is one bread, we who are many are one body; for

we all partake of the one bread. I Corinthians 10:17.

For even as the body is one and yet has many members, and

all the members of the body, though they are many, are one

body, so also is Christ. For by one Spirit we were all

baptized into one body, whether Jews or Greeks, whether

slaves or free, and we were all made to drink of one Spirit. I

Corinthians 12:12-13.

But God has so composed the body, giving more abundant

honor to that member which lacked, so that there may be no

division in the body, but that the members may have the

same care for one another. I Corinthians 12:24-25.

Paul is making the point that the unity of the

assembled believers is connected to their relationship

with Christ. We distance ourselves from God upon our

disunity. After all, by His nature He is One: the Father,

Corinthian Elders Page 43

Son and Holy Spirit. Therefore it seems evident

government would necessarily come from a unified

body. This is not governance by majority vote of a

congregation but by consensus of everyone who is

meeting together.

But if we wait for consensus we will never accomplish

anything.

We need to trust Scripture in this teaching. In I

Corinthians 11:2 Paul said, ...remember me in everything

and hold firmly to the traditions, just as I delivered them to

you.

Perhaps God would have you wait at this time. God

requires everything and yet so little. He desires our

love, holiness in our lives, and asks us to witness to a

lost world. If consensus is not obtained in these areas

perhaps the elders have some shepherding to do. But

most decisions churches make today should be tabled.

Many church programs, new fellowship halls, fund

raising and personnel changes will simply not be issues

in Paul’s model of church government and meetings.

The Corinthians focused on their teachers who were in

the forefront. One would think this would facilitate

consensus. Looking to leaders would bring unity to

the Roman army, but looking to leaders did not work

at Corinth. Perhaps they needed one leader over the

other leaders. No, the branches needed to reconnect

with the vine. Christ.

Corinthian Elders Page 44

The Colossians followed religious authorities. This

seems the perfect way to maintain unity and consensus

if everyone in the church would submit. But instead

Paul warned they were not holding to their Head

(Christ) and were being defrauded of their prize in

Colossians 2:18-19.

The question we have to answer in regards to

governance is which is better. New Testament example

and instruction or our innovative systems of church

government?