C. "THIRDLY TEACHERS," "SOME PASTOR-TEACHERS," "ELDERS," "BISHOPS."

Unbiased authorities state with Dr. Hort, that "poimen," shepherd or pastor; "episkopos," bishop, or more accurately, overseer; "didaskalos," teacher; and "presbuteros" elder; are all speaking of the same office. The elders of the early Church were its pastors, overseers and teachers. Paul said that the elders of Ephesus had the oversight, "episkopein," of their church, that is, they were its overseers; and he charged them as shepherds, pastors and teachers to feed and care lovingly for God's flock. Acts.20v17,28-32. In 1Pet.5v1-3., Peter states that elders have to shepherd, teach and feed God's flock, in taking their oversight, "episkopountes," of His Church. In Titus.1v5-7., elders and bishops are looked upon as the same office. In Eph.4v11., the office of pastors and teachers are linked together by the construction of the Greek, "tous de poimenas kai didaskalous." The "tous de," "some as," is lacking before "didaskalous," which indicates that they were not two distinct offices. All the elders of the early Church had to be "apt to teach," and were "to feed the flock of God" with truth, so they were "teachers." The teachers mentioned third in the list in 1Cor.12v28., are undoubtedly the elders, who were to teach and lead each local church by their godly example as well as by their words. Heb.13v7. In 1Pet.5v1-5., "examples," means "patterns" of the flock.

New Testament elders were certainly not either "helps" or "governments," which are sixth and seventh in the list in 1Cor.12v28., which obviously refer to the work of deacons. Elders had a very high authority and were very highly regarded, as can be seen from the place and regard which the apostles gave to the elders of Jerusalem. Acts.15v4,6,22,23. Feeding and guiding the flock of God into an experience of spiritual truth, not just an intellectual knowledge of the truth, is a truly great and important work for God, and this is why elders who pastor and teach are third in the list of the ministries of the Church.

Leaders of Christian meetings are not to be any ambitious, or ill equipped person, they should be pastor-elders with the qualifications laid down in 1Tim.3v1-7. Titus.1v5-9. and James.5v14-16.. Elders with these qualifications are to be highly esteemed, and their Scriptural teaching, experience and wisdom are to be recognised and followed. Elders, not youngers, should shepherd and guide our churches. God appointed wise, godly, spiritual, and mature grey-haired elders with a proven heaven-blessed spiritual ministry to shepherd and guide His sheep. Lev.19v32. "Thou shalt rise up before the hoary head and honour the face of the old man, and fear thy God, I am the Lord." True elders aim to bless and build up the body of Christ, not draw disciples after themselves, or cause division. They protect the flock of God not divide it, Robertson tells us that the word "poimen," shepherd, is from a root meaning to protect. Jesus said that He was the Good Shepherd who would lay down His life for His sheep. In Heb.13v25., Jesus is called "the Great Shepherd of the sheep. "In 1Pet.2v25., Peter says Jesus is "the Shepherd and Overseer of your souls," and in 1Pet.5v4., Peter calls Jesus "the Chief Shepherd." Our Lord uses the verb "poimaino," to shepherd, to commission Peter in Jn.21v16., and Peter uses it in 1Pet.5v2., for other overseeing elders.

Elders will try to ensure that all things are done "decently and in order," and that both doctrine and experience are kept sound. Titus.1v5,9. Churches have to be preserved from false teachers, ambitious persons and other dangerous wolves that can harm God's flock. Titus.1v11. 2Pet.2v1. Acts.20v28-32. Elders must have a shepherds heart, full of love for God's flock; it is not enough to be an able talker, they must have a faithful and loving ministry. Spiritually lifeless intellectual talking has nothing whatever to do with a true pastoral teaching ministry. A genuine teaching ministry is a Divine gift that imparts truth with Divine life and power, and should not be confused with natural talent, human intellectual training, or oratory. This anointing can only be maintained by prayer, faith and waiting upon God. A person who has a genuine pastor-teacher ministry shuns causing division and preaches the great Scriptural fundamentals, not unprofitable doubtful theories or disputations, their ministry is particularly directed to helping young believers. Acts.8v14. 11v20. 14v21-23. 15v36. 18v27. etc. There are some more important things that we need to note regarding the ministry of elders..

1. Several Pastor-Elders guided each local church.

Leading a local church is too important, and too demanding a task for one man, as W.F.P. Burton said, "It is too much for one man." This is why several, or many elders, were put over each local church, and this is why elders are always spoken of in the plural in the context of the local church. 1Cor.12v28. Heb.13v7,17,24. 1Pet.5v1. Acts.11v30 13v1-3. 14v23. 15v4,6,22,23. This is particularly true, when, as in Paul's day, there is malicious persecution. Jerome stated that the churches were originally governed by a plurality of presbyters, but in the course of time one was elected to preside over the rest as a remedy against division. Neander says that some think that the local elders presided in rotation however, the important thing is to let Jesus preside over and direct His churches.

The New Testament informs us that there were recognised leaders of each local church, but no exclusive one-man ministry. Paul ordained elders, plural, in every church, singular. Acts.14v23. Even though 1Tim.3v2. and Titus.1v7. speak of "the bishop," "ton episkopon," and of deacons in the plural in 1Tim.3v8,10,12.; it must not be thought that each local church was governed by one elder or bishop. Paul in Titus.1v5., speaks of "elders in every city." and Heb.13v7,17. and 1Thes.5v12. speak of local Christian leaders in the plural.

Some would say that there are not enough men with the qualifications of New Testament elders to have plurality of elders in a local church. This is not correct, for many godly Jews, who loved the Scriptures, came to accept Christ, besides the 3,000 out of every nation under heaven who got converted on the day of Pentecost. Acts.2v5,41. Paul went and preached to the Jews first, and got a lot of his best elders from among them. Rom.1v16.2v9,10. If we have the intense revival and many converts which they had in the early Church, there will be more than enough converts and elder brethren, to have a plurality of elders. The New Testament churches had as many elders as desired the office and had the qualifications, there is no number or limit laid down in the Scriptures, except that there was a plurality of elders. 1Tim.3v1. The advantages of a plurality of pastor-elders over one pastor-elder are as follows.

Churches have better instruction and more spirituality with several pastor-elders.

Christians mature much more quickly when there is a diversity and variety of ministry gifts operating in the local church. What one lacks another may possess, and so the diversities of gift, evangelism, teaching, comfort, and visitation, complement each other. Even the most complete ministry, that of apostle, needs the other members of the body of Christ to be fully effective. Christ can only be manifested in all His fullness, when all parts of His Church work together as a body under Him as its Head. The local church guided by a plurality of elders has greater efficiency in evangelism, better instruction, and greater spirituality.

Churches have greater protection from wolves with several pastor-elders.

A body of elders are better equipped to protect the church from ambitious people in the church, and from persecution and false teachers from outside. Acts.20v28-32. "In the multitude of counsellors there is safety." Prov.11v14. 24v6. Wise Christian leaders or pastors will ensure that they never run the churches on their own, but that decisions and government are shared with other responsible and spiritual people, and the local church as a whole. Several pastor-elders also prevent the great evils of clerical pride, ambition and tyranny. Many pastors and ministers practice a monarchical form of government, and say, "I am monarch of all I survey, My right there is none to dispute." This love of power cost Satan his place in heaven. A plurality of elders also results in greater efficiency in looking after the flock of God in visitation, and a greater knowledge of people's needs, conditions and problems. This brings greater security for the flock, particular when it is under great persecution, it is more difficult to destroy the flock, when there are several or many leaders guiding each local church.

2. The Pastor-Teacher's ministry is pastoral, not dictatorial.

Pastor-elders had authority from God to oversee and guide the local church, but they did not form an ecclesiastical hierarchy. Elders are not to dictate to, or lord it over the Christians in a local church, they are to exercise the care, guidance and superintendence of love. 1Tim.3v4,5. 5v17. Titus.1v9. Acts.20v28-32. Heb.13v7,17. 1Pet.5v2. Elders are the executors of God's Word, not the legislators of their own rules. Indeed, there is no Scripture that says it was the exclusive privilege of elders to baptise converts, or preside at worship or the Lord's table, in fact the very reverse is true. The pastor-elders did not take over everything, the body ministry of the local church continued as before. The elders were not just to show their ability to minister, they had the responsibility to develop the ministries of others in the local church, this is one of the major functions of a pastor-elder-teacher in the New Testament.

In Mt.20v25-28. and Mk.10v42-45., Jesus states that God's great ones are known by their humble service, and warns Christian leaders that they are not to lord it over, or "play the tyrant" with God's people, and instructs them to be like Him, and be humble servants of the people of God. "Lord it over," in both Matthew and Mark, is "katakurieuousin," the present indicative active of "katakurieuo," 2634, to lord it over someone, to exercise complete control, to exercise dominion, to domineer. "Exercise authority," is "katexousiazousin," the present indicative active of 2715 "katexousiazo," 2715, to exercise authority, to wield full power over, to play the tyrant.

In 1Pet.5v3., Peter remembers our Lord's word's and uses "katakurieuontes," the present active participle of "katakurieuo," to instruct elders that that they are not to be lords over God's heritage, and instructs all God's people, to put on the apron of humility, as His Lord did at the Last Supper. Domination of others is the mark of worldly rulers, and of the demon in the man in Acts.19v13-16., who overpowered "katakurieuo," and prevailed, "ischuo," over the seven sons of Sceva, when they tried to exorcise the demon in the Name of Jesus, without any relationship with Jesus, or any authority to use His Name. "Katakurieuo" only occurs in Mt.20v25. Mk.10v42. Acts.19v6., 1Pet.5v3. Elders are not "to lord it over," over the flock of God, like worldly rulers do, they are to be loving shepherds, as Peter says in 1Pet.5v2., elders are to "feed," or better "shepherd the flock of God." The Greek word is "poimaino," that is, "to act as a shepherd," or "to tend the flocks," it occurs in Mt.2v6. Lk.17v7. Jn.21v16. Acts.20v28. 1Cor.9v7. Judev12. Rev.2v27. 7v17. 12v5. 19v5. 1Pet.5v2..

The verb "hegeomai," is used for the rule of elders, it is translated in a variety of ways in the New Testament., it primarily means, to lead, to guide, to consider, to esteem. In Phil2v3., Paul tells us that we are "to esteem" other Christians as better than ourselves; and in 1Thes.3v15., he says that we are not to consider even disorderly Christians as enemies, but look upon them as brothers. In Acts.14v12., Paul is spoken of as the chief speaker. In Acts15v22., "hegoumenous," the present participle of "hegeomai," is used as a noun, "leaders, leading men," in describing Paul and Barnabus as "leading men among the brethren." In 1Thes.5v13., Paul says that we are to "esteem," "hegeisthai," the present middle infinitive, of "hegeomai," Christian leaders very highly because of their work. In Lk.22v25-27., Jesus gives the greatest light upon the use of "hegeomai" as it is applied to Christian leaders, the word translated "chief" in v26, is "hegoumenos," the present middle participle of "hegeomai," to lead, to be the leader. Jesus says that His leaders are to be the slaves and servants of the flock, and are not even to be looked upon as "Benefactors," never mind "Lords," the greatest is to become as the youngest, and the leader as the slave. We can see, then, that though "hegemon," the noun, denoted elevated rulers, and "hegeomai," the adjective, meant leadership and rule, it was not to be in the spirit of the world, but in the spirit of Christ, who was among us as one who serves. Lk.22v27.

Vine says that "hegeomai" should be translated in Heb.13v7. and 17 as "guides," so verse 7 says, "Be mindful of those who are guiding you," and verse 17, "Give ear to those who guide you, and be willing to do what they say." The word translated "obey" in Heb.13v17. is "peitho," which means "to persuade," and Vine says, "The obedience suggested is not by submission to authority but resulting from persuasion." The teaching and suggestions of the elders are acceptable because they are seen to be reasonable, not because they are dictatorial. In Heb.13v17. "submit," is "hupeiko," which is only used here, it means "to yield under," the younger particularly are to submit themselves to the elder, but we must not forget that Peter tells us that the elders have also to submit themselves to the younger, for all have to submit themselves to each other, and all are to submit themselves to Christ. Eph.5v21. 1Pet.5v5. "Hupotasso."

In 1Thes.5v12. Paul directs the Thessalonians to appreciate, and get to know, and follow the leaders who laboured amongst them. The words "over you in the Lord," mean literally, "those who stand in front of you," the words "admonish you," mean, "to put into the mind," they gave wise counsel and put sense into the mind, sometimes a thankless and difficult task. No wonder that the writer to the Hebrews tells us to remember, and have hallowed memories of the lives of godly Christian leaders.

Another word used for the rule of elders in Titus.3v8,14., is "maintain," "proisteemi," which means, to stand before, and hence, to direct, lead, attend to, and to maintain. It speaks of care, diligence, guidance and maintenance. "Proisteemi" also occurs in Rom.12v8. 1Thes.5v12. and 1Tim.5v17., all of which speak of the thoughtful guidance and rule of the elders of a church, and in 1Tim.3v4,5,12. of the able guidance and maintenance of elders of their own families, for elders have to be able to properly guide their own families before they can guide a church. Elders have to love, develop, guide and maintain God's flock, as a good father does his own beloved family.

N. B. Elders did not have exclusive rule of the churches.

The government by elders did not exclude the whole local church participating in the management of church affairs as Acts.15. etc., makes quite clear. The rule of the local church was not left entirely in the hands of the elders, they had the spiritual oversight of the local church , but not the exclusive rule of the church, important matters were brought before the whole local church as Jesus instructed in Mt.18v15-17.. Matters were not settled by a body of elders or ministers in secret. In matters of policy all the local church could, and did, contribute and suggest answers and direction. In matters of discipline, justice was not only done, it was seen to be done by all. This kind of procedure makes all the difference between failure and success in a church. I have been told by a leading Pentecostal minister, that the weekly church meeting at which policy and problems are discussed and settled is one of the major reasons for the outstanding success of the Swedish Pentecostal churches, and I can well believe it. If church members cannot be trusted with decisions, there is no possibility for progress. In the early Church there were no secret sessions and unknown decisions behind locked doors; there was no clerical hierarchy. The representatives of the church at Antioch and the whole body of disciples at Jerusalem had a share in the decision concerning the relation of the Church to Judaism; it was the decision of the whole Christian community. Acts.15v1,12,30-33. 11v26,29. 14v27,28.

The elders work, however, is not just to carry out the common will of the people, all were to wait upon God for His answer, and then they were to perform the revealed desires of the Holy Spirit. Acts.15v28. The Holy Spirit made the elders overseers, they had to carry out His desires. Acts.20v28. Their first work was to watch their own spiritual condition, "take heed unto your selves," and then to the flock of God. It is for this reason that we find the elders at Antioch, gathered for prayer and waiting upon God, and to this praying and worshipping leadership God moved to direct Barnabus and Paul on an apostolic mission. These leaders led in prayer and worship, the flocks followed them and the results were amazing, may we follow their example. These church members were not dominated by their leaders, nor were they unhappy with them, they loved and trusted them for their love, genuine humility and sacrificial service. Acts.15v26.

3. Pastor-elders were usually local men who were well-known and well-loved.

We see from Acts.13v1-4. that mature prophetic and teaching ministries went to help and guide infant churches, and to correct things that were deficient. Titus1v5. The church at Antioch was founded by the evangelistic efforts of ordinary Christians and so the converts needed outside help to guide them into New Testament truth and experience. Outstanding Christian prophets and teachers came to help them for about three years until the ministries in the church at Antioch had developed and matured. We also know that the New Testament speaks of Christians receiving "the right hand of fellowship," and of well respected Christians with ministry gifts receiving "letters of commendation." Gal.2v9. Acts.15v25. Paul and Barnabus: Acts.18v27. Apollos: 1Cor.16v10,11. Phil.2v19-23.: Epaphroditus Phil.2v25-30.: Phoebe Rom.16v1.: Mk Col.4v10.: Titus and friends 2Cor.8v19-23. The Jewish synagogues, could, if they desired, call in a trained Rabbi; in the early Church prophets or pastor elders from other churches, could, under the direction of Christ, be sent to help either infant or mature churches. Apart from this temporary help given to infant churches, and these visits by mature ministries, we find no other rule other than the superintendence of local men. These visiting ministries were accepted and welcomed, but they certainly did not take over the exclusive permanent oversight of the churches, this was the work of the local elders as we see from Acts.20v17-38.. We see no other ruling ministries in the church at Ephesus other than the elders. Paul elected these pastor-elders out of the local church, the church did not import its permanent pastor-elders, they were local men.

In the New Testament we find no bringing in of elders or "ministers" from outside to permanently and exclusively run a local church, never mind the choosing of a minister by a centrally governed ordaining council. Mature New Testament churches did not elect strangers, of whom they knew little or nothing about, to run their churches, the pastor-elders were men who were well known for their character, talents, ministry, spirituality and personality by all the members of the local church. The practice of importing one person to take over the exclusive rule of a local church, whether it be by central government or local invitation, is unscriptural. The invitation of some well known ministry to help with the local elders took place, but there was no setting aside of the local leadership. There was the recognition of the part that leading ministries had in the body of Christ under the guidance of Christ the Lord, but there was no surrender to them of their own responsibilities.

From the New Testament we see that the early Church ministries desired to put the local church in the hands of local people as soon as possible. Paul and his helpers appointed local leaders in 1 to 3 years of churches being founded. Without such outstanding ministries it would obviously take longer for an infant church to develop its own ministries. However, it is a tragedy when churches are still infant churches, which are full of immature baby Christians, and still in need of imported supervision, ten, twenty, thirty, or even forty years after they are founded. The problem is that some leaders want to make their congregations permanently dependent upon them, their aim is personal or denominational kingdom building, not the spiritual growth of the Christians in their churches.

4. Our attitude to denominational churches and their ministers.

Denominational churches and their ministers must be judged on their individual merits, churches of the same denomination vary very considerably. Some churches are centres of evangelism, fellowship, and teaching; others are so far from God that they are mission fields, and have no ministries. Some denominational churches are more evangelical and Pentecostal than many Pentecostal churches, whereas others reject the gifts of the Holy Spirit; the new wine put into their old bottles causes them to burst, and the new wine spills out elsewhere.

What, then, should be our attitude to denominational churches and their ministers? We should ask ourselves the following questions. What is the spiritual condition of a church, and what does the Lord want me to do about it? Is the church an opportunity for witness, or is it a fellowship centre? Is it profitable for evangelistic work or teaching? Has the minister a ministry gift from Christ, and a good and sound Bible teaching ministry? Is he a man of prayer, able and willing to pray a prayer of faith for the sick? Does he have the qualifications of a pastor-elder laid down in 1Tim.3., Titus.1., and James.5.? Does he love his flock? Does he welcome the Holy Spirit's workings and gifts? If he does, then this man, or woman, should receive our help and support, for such a church will enjoy the guidance and blessing of God.

Even if a church or minister is spiritually dead we should not cut off all association or fellowship from them. Spirit filled Christians should lovingly witness in these churches of their experience and try to bring them into blessing. This responsibility should not be shirked. Jesus and Paul preached in synagogues until they were violently opposed, and their message was rejected. Acts.18v1-11. 28v17-31. We too should be prepared to suffer persecution in witnessing about Jesus and the Holy Spirit. Churches of all kinds have been transformed by the radiant witness of truly Spirit-filled Christians, and have become centres of evangelism and blessing. Those who take on this task should make sure that they have some really lively, loving and prayerful fellowship behind them, to which they can resort to for spiritual sustenance and help. However, one does not have to become a member of a lively Spirit-filled group to have fellowship with them, and be blessed of God. Membership is men's way, fellowship is God's way. Many people join the wrong ship, membership confines us within a church, fellowship reaches out to the body of Christ. If a denominational church can become a centre of blessing, it will forward God's work, and this is what we should try to achieve. Love suffers long and is kind, and desires, and strives to see others blessed.

We are, then, to follow church leaders if they fulfil God's qualifications and God's Word, and work with spiritual pastor-elders in the local church, but if they become formal and deny and oppose God's power, we are told to turn away from them by the apostle Paul. 2Tim.3v1,5. In 2Tim.3v5. the word for "form," is "morphosin," a rare word which means, according to A.T. Robinson, "the rough sketch, the pencilling of the 'morphe,' the outline without the substance." The word is only found in the New Testament here in 2Tim.3v5. and in Rom.2v20., where Paul said the Jews had an outline of God's truth without the experience of that truth. Denominational churches that oppose and reject the saving power of Christ, and the movings and gifts of the Holy Spirit, are empty of spiritual reality, and Christians will have to separate from them, even as the early Christians had to leave the synagogues that rejected Christ and His power. Acts.13v42-52. In Acts.18v4-8.7., we see that Paul started his meetings next door to the synagogue in the house of Titus Justus, after the Jews had rejected Christ and vital New Testament truth, and division can occur for these very same reasons today. Let us help seekers with every means at our disposal, but let us never compromise truth to keep in with unspiritual or unconverted "Christian leaders."

5. How old does a person have to be to become a Pastor-Elder?

The Jews and other nations highly respected wise old men, indeed it was a command of God. We read in Lev.19v32., "You shall rise up before the face("pawneem," 6440) of the grey headed ("seybah," 7872, the feminine of 7869), and honour the face ("pawneem," 6440) of the aged ("zagen," 2205, old man, old woman, elder in authority), and fear and revere your God; I am Yahweh. See also Lev.19v32. Deut.32v7. Job.12v12. Prov.16v31. The very old, who are wise, godly and spiritual, are obviously elders, the question is, "At what age can a person be a pastor-elder?" We read in Acts.7v58. that Paul was a "young man," "neonias," however, there is fairly strong evidence that Paul the persecutor was a member of the Sanhedrin, if not at Stephen's death, certainly soon afterwards, for Paul states that he not only had power given to him from the High Priest to imprison Christians, but that "when they were being put to death I cast my vote against them." Acts.26v10. Many scholars believe that this proves that Paul was a member of the Jews supreme court of judicature, the Sanhedrin, which alone had this right, and so was looked upon as an elder. So though Paul is said to be a "young man," most people believe he was at least 30 years of age, and having a vote in the Sanhedrin was looked upon as an elder. Mt.26v59. Lk.22v26. Acts.22v5.

Upon his conversion Paul proclaimed as an herald that Jesus was the Son of God, and the Messiah of promise. Jn.20v39. 20v28. Within six years Paul taught the converts at Antioch with Barnabus, as a pastor-teacher. Acts.11v26. In Acts.13v1., about three years later Paul is mentioned among leading prophetic and teaching ministries at Antioch, so Paul fulfilled a an elder's ministry at about 40. The law would not allow people to be priests under 30 years of age. Num.4v3,23,30,35,39,43,47. Lev.8v30. 1Chron.23v3. One notable expositor states that he had known Christians of about 30 who had the qualifications laid down for elders in 1Tim.3. and Titus.1.; and that he had known men of 60 who did not. This is the crux of the matter, if a person over 30 has reached the maturity and spirituality laid down in Timothy and Titus, then they can function as an elder. If they do not have these qualities, they should not be an elder, even if they are a 100. There may be some like Paul, who can fulfil the office of pastor-elder-teacher, under the age of 40. However, it is not age that is the most important factor in choosing elders, the length and depth of Christian experience, an ability to shepherd, love, overseer, teach and guide people into a deep experience of God are the really essential qualifications of elders.

It is not desire for position, but love of people and a spiritual ministry gift from Christ that makes New Testament elders, or, indeed, any New Testament ministry. Every New Testament elder has to have a pastor's heart of love, or he is not a New Testament elder-teacher. Teachers with no love for Christ's flock, and I mean a genuine concern, not a professional bed-side manner, should not be leaders in God's work. There will, obviously, be in each local church, young men who are developing ministries given to them by Christ, that will later make them a recognised elder. A young person can be used of God in prophetic and evangelistic ministry, without being in charge of a church. Christ gave young men, apostolic and evangelistic ministries, but they could not take on the work of an elder, until they were old enough to do so. God knows that it needs wise, spiritual, older men, with both an experience of God, and an experience of life, to guide His people.

God intends all the ministry gifts to be manifested and developed in the local church under the supervision of mature prophetic and pastor-teacher ministries, until people are able to perform the ministries that God has given to them, without supervision and guidance. New Testament ministry is not a title in name only, they are ministries that manifest Christ's power, truth and love. There are many who are called elder or pastor by men, who are not in God's eyes; there are others who are not called elder or pastor by men, who are so in God's eyes, for they are fulfilling a ministry given to them by Christ.

A New Testament ministry is not a seeking or scrambling for position and power, it is a ministry of Christ's love, power and truth to others. God has given many solemn and terrible warnings against false shepherds, who fail to care for God's flock. Jer.23v1-6. Mt.23v1-39. Ezek.34v1-31. God hates shepherds who "with force and severity" dominate God's flock. God says, "Woe to these shepherds, -- I will make them cease from feeding sheep, --- I shall deliver my sheep from their mouth." Ezek.34v3,4,10. Being a shepherd is not only a great privilege, it is also a very grave responsibility, and it should not be entertained lightly. No one will ever get away with spoiling God's flock, no matter how eminent their position, or exalted their reputation amongst men or denominations. James gives the solemn warning, "Let not many of you become teachers, my brethren, knowing that as such we shall be judged with special strictness and a more severe standard." James.3v1. Greater condemnation, not greater reward, comes to those who fail to lead God's flock in the way He intends.

6. Pastor-Elders, paid ministry and deacons.

It is quite unscriptural to think that a person has to leave secular work to be a pastor-elder. In the early Church if it was necessary for an elder to give himself to church responsibilities, or to study, the local church made it up to him, but there was no regular princely stipend that some modern "prosperity gospel" preachers expect and demand. Christ and His apostles were satisfied with their essential needs for food being met by people's hospitality. Lk.8v1-3. Paul worked to keep himself while he was engaged in apostolic evangelism, he claimed the right for financial support, but often did not use it, so that there could be no criticism of his message. 1Tim.5v17,18. 1Cor.9v1-27. N.B. v12,18. As we have already seen from Dr. Hatch; "There is no early trace of the later idea, that buying, and selling, handicraft and farming, were in themselves inconsistent with the office of a Christian minister. The bishops and presbyters of those early days kept banks, practised medicine, wrought as silver-smiths, tended sheep, or sold their goods in open market. They were men of the world taking part in the ordinary business of life."

That some pastor-elders did devote themselves entirely to the ministry, study and prayer and were financially supported, is confirmed by Peter, who says that elders were not to do their work for "filthy lucre," or "for sordid gain and personal profit." 1Pet.5v2. Certainly the pressure upon Christians with outstanding ministry gifts, can be so great that, like Jesus and the twelve apostles, they have to choose others to do even charitable works. The meeting of people's needs consumed all of their time, "It is not reason that we should leave the Word of God and serve tables. --- But we will give ourselves continually to prayer, and to the ministry of the Word." Acts.6v2-4. However, because there were several, or many, elders over each local church, and they all usually worked in secular employment, there was no drain on the financial resources of the churches, and this could be used to help the pioneer and itinerant ministries where necessary, and particularly to meet the needs of poor Christians. Acts.2v44. 4v31-37. N.B. 3v6. Gal.6v6,9,10. 2Cor.8v1 to 9v15. Phil.4v14-19. The early Church did not pay for expensive buildings, Christ's base was a simple home in Capernaum, not a mansion, or expensive headquarters. Mt.4v13. 8v5. 11v28. 17v24. Mk.1v21. 2v1. 9v33. Lk.4v23-31. 7v1. 10v15. Jn.2v12. 4v46. 6v17-24,59.

Deacons.

Financial matters were not handled by those who had the spiritual oversight of the churches. Deacons had the responsibility for charitable work, and were to relieve the spiritual ministries of the practical caring for the needs of the poor. 1Tim.3v8-13. Acts.6v1-6. Deacons fulfil the ministries of "helps," "antilempseis," which means an undertaking on the behalf of another, it is used in the Septuagint of help from God and men. Deacons could also come under the description of "governments," "kuberneseis," literally refers to the steering and piloting of a ship, so "organisers, administrators," this could refer to the administration of funds. The more important ministry of pastor-elders comes third in the list under "teachers," so it is doubtful if it would be mentioned again, and certainly not after "helps." We know the word "diakonos," "deacon," is also used of the higher spiritual ministries, 1Cor.3v5. 2Cor.3v6. 6v4., however, Paul uses "diakonos" in this context to show that the higher ministries are servants, not lords, over God's flock.

In Greek literature "diakonos" spoke of a servant or slave within an household, whose chief work was waiting upon his master at the table, and sometimes in marketing for him. The English equivalent to the Greek usage would be "menial," or "servant," though it can speak of someone giving free service or even civil rule as in Rom.13v4.. In both the Old Testament and New Testament the poor had a major place in receiving the gifts of God's people; the Old Testament tithe was for the poor, fatherless and stranger as well as the Levite. The tithe was Israel's income tax, and it not only upheld Israel's religious system, it was also used for Israel's welfare state aid for the poor, fatherless, widow and stranger. It seems that women could take part in this work of ministering to the poor and needy, we read in Rom.16v1. of "Phebe our sister, which is a servant, that is, deaconess, of the church which is in Cenchrea." There can be no doubt that deacons have an important part to play in the work of God, for God is very concerned over the material and physical well-being of His children.

D. "EVANGELISTS." Eph.4v11.

In 1Cor.12v28., the ministry of evangelist is almost certainly mentioned under gifts of healings, and possibly workings of miracles as well. Evangelists, as the Greek word "euangelistes" suggests, are proclaimers of the Gospel. "Euangelistes" means literally "a messenger of good;" so evangelists preach, "euaggelion," "glad tiding and good news." To evangelise, "euangelizo," is to proclaim good news of salvation in Jesus. The main theme of an evangelist is Christ and His death for sinners. 1Cor.2v1-5. Evangelists convey the same truths as apostles but do not have the same level of authority and power, the seventy evangelists were not instructed to raise the dead, whereas apostles were told to do so. Mt.10v1,7,8. Lk.10v1,8,9. Apostles also had the authority from God to judge and discipline both believer and unbeliever who withstood the truth, an authority which it seems was lacking in evangelists. Acts.5v1-11. 12v1-6,18v25. 13v6-12. 1Cor.5v1-5. 1Tim.1v18-20. with 2Tim.2v16-19. Evangelists, like apostles, preach God's love for mankind, and like apostles they have a ministry of signs, wonders and miracles, which results in the founding of churches. However, unlike apostles, they usually do not have the ability to care for converts, or lead them into the fullness of the Spirit, and the manifestation of spiritual gifts.

Philip is a good example of a New Testament evangelist, he founded a thriving church at Samaria, but he did not have the ability to consolidate it, he had to send for Peter and John to lead the converts into the baptism of the Holy Spirit. Acts.8v1-25. Evangelists who have this limitation in their ministries need the help of the more mature apostolic, prophetic, or pastor-teaching ministries to establish their converts in the faith, otherwise the good they have done can be dissipated. It is good to know that those who have little or no ability to feed and care for Christians, can be used in evangelistic ministry. Philip was as willing to follow God's guidance to speak to one person in a wilderness, as he was to preach to an entire city. After Philip had led the Ethiopian eunuch to Jesus and baptised him in water, God gave Philip supernatural transport to his next assignment. May God give us more evangelists like Philip, who have experiences like this.

One has to question the financially demanding structures and commitments of some modern preachers and evangelists, their emphasis upon giving and demands for money, shock and dismay thoughtful Christians, and give unbelievers considerable grounds for criticism. Some openly state that they can only preach to large gatherings in cities, so that they can obtain big offerings to sustain their expensive financial commitments. These are dubious practices in the light of the practice of Jesus and His early Church ministries, who were directed by God, not by financial commitments. It was a good thing for the Ethiopian eunuch that Philip was not directed by the size of the offerings that he could get, and for the Samaritan woman by the well, that our Lord, was driven by the constraint of love, not by a need or desire for finances. Acts.8v26-40. Jn.4v1-43. The financially undemanding nature of Christ's apostolic band and His early Church ministries, is a Divine design, and it meant that they could be sent anywhere by the Father. Christ's total poverty censures those who demand riches from God's people, and preach a prosperity gospel. Paul states in 2Cor.8v9., that our Lord was totally destitute. "He became poor," is "eptocheusen," the aorist active indicative of "ptocheuo," to be a beggar, to be reduced to abject poverty. "His poverty," is the noun "ptocheia," which again describes poverty to the point of the danger of starvation, and meant that Jesus did not have one penny in His pocket, which is proved by the incident of the coin in the mouth of the fish. Mt.17v24-27. Wonderful Jesus! He who owned all things became totally destitute to give us the riches of Heaven. The sacrificial love of the Trinity is beyond praise. Jesus has given us the supreme example of sacrificial apostolic evangelism. He is the pattern to follow.

The ministry gifts should bring an experiential, not just an intellectual knowledge of God.

God desires His New Testament ministries to bring people to an experiential knowledge of truth and Himself, as well as an intellectual appreciation of truth. This is shown by the Greek words for knowledge in the New Testament. In Eph.3v14-21., Paul prays for the Ephesian Christians to be strengthened with all might by the Spirit in the inner man, so that Christ might dwell in their hearts by faith, and that being rooted and grounded in "agape" love, they may be strong enough ("exischuo," 1840, to have full strength) to eagerly grasp ("katalambano," 2638) and know experientially ("ginosko," 1097) the love of Christ that surpasses ("huperballo," 5235, to surpass in throwing, to transcend) knowledge ("gnosis," 1108, knowledge, understanding), so that they might be filled with all the fullness of God.

"Ginosko." 1097. Scholars say "ginosko" usually means, to know experientially, in contrast to "oida," or "eido," which usually mean to know intuitively, and that it often speaks of knowledge producing a relationship, and a experiential appreciation as well as intellectual knowledge. 1Cor.8v3. Gal.4v9. Jn.8v32. 14v20,31. 17v3. 1Jn.2v3,13,14. 4v6,8,16. 5v20. The Scriptures reveal that a deep experiential knowledge of God is brought about by a revelation from God, and not by intellectual effort. Mt.11v25-27. Lk.10v21-24. Eph.1v15-19.

"Epiginosko." 1921. "To know fully, to fully perceive, to receive full knowledge of, or become fully acquainted with." It suggests an even more special or advanced experiential appreciation than "ginosko," as in 1Cor.13v12., "Now I know ("ginosko") in part, but then I shall fully know ("epiginosko"), even as I am fully known," ("epiginosko").

"Proginosko." 4267, to know before hand." Is used of God's foreknowledge concerning Christians; Rom.8v28,29., and Israel,.Rom.11v2. It is used to speak of Jesus being foreordained to be the Lamb of God before the foundation of the world. 1Pet.1v18-20. See.Rev.13v8. Titus.1v2. Rom.16v25,26. In Acts.26v5., Paul uses it to speak of the Jews knowledge of how Paul behaved before his conversion. In 2Pet.3v17., it speaks of the foreknowledge of future end-time events, through the knowledge of prophetic facts in the Scriptures.

"Oida." 3608, and "eido." 1492. Both mean to perceive and know intuitively, or to perceive with the physical senses, with sight, or perceive with the mind, or to know from observation. As we have seen, "ginosko" speaks of experiential growth of knowledge, and an active relationship whereas "oida" can suggest perceptive and intuitive knowledge, and can speak of a fullness of knowledge. e.g. Jn.8v55., "Ye have not known Him "ginosko," but I know him," "oida." See Jn.13v7. 14v7. and Mk.4v13. for a similar contrast. In Mt.7v23., "I never knew you," the aorist of" ginosko," means, "I have never at any point of time been in any relationship with you."

Compare "Epistamai." 1987. To put the mind upon, comprehend, or be acquainted with, to know, understand. Peter's denial. Mk.14v68. Peter at the house of Cornelius. Acts.10v28. See. Acts.15v7. 18v25. 19v15,25. 20v18. 22v19. 24v10. 26v26. Heb.11v8.etc.


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