Elder, Bishop, Overseer
A few notes on the Bible's teaching regarding elders, bishops, and overseers:
The Bible teaches that there are to be overseers in each congregation referred to as elders [Greek = presbuterois] or bishops [Greek = episkopois].
That the word "elder" refers to the office of "overseer" is evident by comparing a few passages of Scripture. Notice in the two verses below from Acts 20 that Paul refers to the same elders [presbuterous] in verse 17 as overseers [episkopous] in verse 28.
"And from Miletus he sent to Ephesus, and called the elders [presbuterous] of the church." (Acts 20:17)
"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers [episkopous], to feed the church of God, which he hath purchased with his own blood." (Acts 20:28)
Peter also makes clear that elders are overseers:
"The elders [presbuterous] which are among you I exhort, who am also an elder [sumpresbuteros = "fellow elder"], and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight [episkopountes - a verb form of the word] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind" (1 Pet. 5:1-2)
And the same Greek word translated as "overseers" in Acts 20:28 is elsewhere translated "bishop."
"Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops [episkopois] and deacons" (Php. 1:1)
"A bishop [episkopon] then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach" (1 Tim. 3:2)
"For a bishop [episkopon] must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre" (Tit. 1:7)
Thus, it seems that elder and bishop both refer to the same office of overseer. Presumably, "elder" (presbuteros) denotes the authority of the office because it has a reference to age, and "bishop" (episkope) denotes the function of the office because it carries the meaning of oversight.
It also seems to me that the office of an elder is a not a New Testament institution, but has existed from the beginning. The elders were the rulers, representatives, and overseers of the Israelites. Even before Moses led the people out of Egypt, the people were led by "the elders of Israel" (Exo. 3:16)
When God commanded Moses to speak to the Israelites concerning their coming deliverance from Egyptian bondage, he was to speak the word of the Lord through the elders of Israel (Exo. 3:16). When Moses gave the instructions for the passover, he did so through the elders of the people (Ex. 12:21). When he wrote the law which God had given him, he delivered it to the elders of Israel (Deu. 31:9).
Throughout the Old Testament period, they were the rulers of the tribes and governors of the cities of Israel whose primary responsibilities were to see that the commandments of God and the decrees of the king were enforced. (Exo. 4:29, Deu. 19:12, 21:19, 22:15, Ruth 4:2, 1 Kin. 1:8, 2 Kings 23:1, Ezr. 10:14) These functions of the eldership continued among the Jews even until the time of Christ, though the office was now being used by the Jews to persecute the true church (Mat. 16:21, 21:23, 26:59, Act 4:8, 6:12)
The requirements and responsibilities for elders under the New Tesatment are specifically set forth in two passages of the Bible. They are 1 Timothy 3:2-7 and Titus 1:5-9. We can discern, even from these passages alone, the functions of an elder. He is to be a ruler, a pastor (shepherd or guide), and a teacher.
"A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil." (1 Tim. 3:2-7)
"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; But a lover of hospitality, a lover of good men, sober, just, holy, temperate; Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." (Tit. 1:5-9)
The reader should take note that in both of these passages much more emphasis is placed on a man's manner of life than on his knowledge and teaching skills. Although an elder must be "apt to teach" (1 Tim. 3:2) and biblically knowledgeable in order that he "be able by sound doctrine both to exhort and to convince the gainsayers." (Tit. 1:9), in order to shepherd the flock he must -- first and foremost -- make himself an example to them by faithfully applying his knowledge of scriptural precepts to his own life. In other words, he must live a holy life before he can teach others to live a holy life.
Paul wrote to Timothy that he was to "command and teach" (1 Tim. 4:11) the doctrine which he had been taught, but to do so he must be "an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." (1 Tim. 4:12) In the First Epistle to the Thessalonians, Paul wrote about how he, Timothy, and Silvanus behaved righteously among them: "Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe" (1 The. 2:10) They behaved themselves "holily and justly and unblameably" as examples to the Thessalonian believers, who did follow their example: "And ye became followers of us, and of the Lord" (1 Thes. 1:6)
The theme of exemplifying righteousness to be followed is repeated in the Second Epistle to the Thessalonians:
"For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us." (2 The. 3:7-9)
The same theme is also repeated in two other of Paul's epistles (1 Cor. 4:16, 11:1, Php. 3:17)
Likewise, Peter makes clear that elders must be examples to the flock:
"The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock." (1 Pet. 5:1-3)
Obviously, women cannot hold the office of an elder because it is not possible for a woman to be "the husband of one wife" (1 Tim. 3:2, Tit. 1:6) and the word of God not only forbids them from teaching and having authority over men (1 Tim. 2:12), but also says that it is a shameful thing for women to speak in the church (1 Cor. 14:35) and commands them to be silent in the assembly (1 Tim. 2:12).
But I believe that it is a mistake to interpret (because it is said that an elder must be "the husband of one wife" and that he must have "faithful children" "in subjection") that these passages exclude single men, or men without children, from holding the office of an elder. This interpretation contradicts other passages in the New Testament Scriptures.
Paul, in the seventh chapter of the First Epistle to the Corinthians, makes clear that not only is it acceptable for men to remain single, but preferable:
"Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband." (1 Cor. 7:1-2)
"For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn." (1 Cor. 7-9)
"Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better." (1 Cor. 7:25-38)
Likewise in Matthew, Christ teaches that there are some who will abstain from marriage that they might serve the kingdom of heaven.
"His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it." (Mat. 19:10-12)
Christians must always keep in mind the fact that The Bible is the Word of God. That is, the words are not the words of men but of the Holy Spirit. And these words must be interpreted by the only method approved of God, which is "by comparing spiritual things with spiritual" (1 Cor. 2:13) If we allow Scripture to interpret Scripture, then I think we must reach the conclusion that the passages in 1 Timothy 3 and in Titus 1 teach that if a man is married he must have no more than one woman and if he has children they must be well-behaved and in subjection to him. These passages can not be interpreted to mean that a man must be married and must have children in order to hold the office of an elder, when the Bible clearly teaches that the ability to remain in the unmarried state is a "gift from God" (1 Cor. 7:7) given to some "which have made themselves eunuchs for the kingdom of heaven's sake" (Mat. 19:12), that they "may attend upon the Lord without distraction." (1 Cor. 7:35) God would not tell us that it is "good for a man not to touch a woman" (1 Cor. 7:1), that those "loosed from a wife" should "seek not a wife" (1 Cor. 7:27), that unmarried men care more for the things that belong to the Lord than married men do (1 Cor. 7:32-33), and that those who remain single do better than those who marry (1 Cor. 7:38), if being unmarried and/or lacking children barred a man from holding church office.
Concerning remuneration, I believe that the meaning of 1 Timothy 5:17-18 is that elders who are performing their jobs well, especially those who teach, have a right to be supported while they serve the church: "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward." I believe that those who are particularly gifted to teach should be allowed to "forbear working" (1 Cor. 9:6) at times, (that is, not be required to do any work other than minister to the church), and that they ought to be fully supported by the church during those times in order to devote their lives to prayer, study, and teaching. (see Acts 6:1-4, 1 Cor. 9:6-14) Though Paul at times earned a living by working with his hands as a tent maker (Acts 20:34, Acts 18:3), he sometimes was supported by alms (2 Cor. 11:9), and he made clear that he, and other preachers of the gospel, had the right to forbear working and live of the gospel (1 Cor. 9:6). "Even so hath the Lord ordained that they which preach the gospel should live of the gospel." (1 Cor. 9:14) Those who sow spiritual things unto the church have a right to reap carnal things from the church (1 Cor. 9:11). Just as a soldier has the right to expect the support of his army, the farmer has the right to eat the fruit of his land, and the shepherd has the right to drink the milk of the flock, so the "soldier of Jesus Christ" (2 Tim. 2:3), and the "husbandman that laboureth" (2 Tim. 2:6), and those who "feed the flock of God" (1 Pet. 5:2), have a right to be supported while they do so, the better to enable them to be unencumbered by worldly matters in order to give all of their abilities to the service of God. "No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier." (2 Tim. 2:4)
If a man is obviously gifted for teaching the word of God and he has the opportunity to work full-time at instructing knowledge-hungry disciples, it certainly would be sinful for him to forgo doing so. I believe it would be wrong for such a man to engage himself in other work if doing so hindered the preaching of the gospel or obstructed the discipling of the converted in any way. And it certainly would be sinful for a church to refuse to support such a man while he fulfilled such a God-given responsibility (assuming that he did not have the means to teach full-time and still provide for himself and for his family). But although I believe it is accurate to say that the Bible does teach that the church ought to provide for those who need support while performing work that is necessary to the well-being of the church, that is far different from saying that the Scriptures exemplify the concept of a career minister who is guaranteed a fixed salary throughout his entire lifetime. I think that if such men have the opportunity to engage in non-church work without hindering the furtherance of the kingdom (as Paul sometimes did), they should actively seek such work so as not to unnecessarily burden the church. And I believe that no man ought to ever think of financial support as something that the church is obligated to provide for him at all times. On the contrary, he ought to give as much as possible to the church while taking back only as much as he needs. "It is more blessed to give than to receive." (Acts 20:35)
The Bible teaches that there are to be overseers in each congregation referred to as elders [Greek = presbuterois] or bishops [Greek = episkopois].
That the word "elder" refers to the office of "overseer" is evident by comparing a few passages of Scripture. Notice in the two verses below from Acts 20 that Paul refers to the same elders [presbuterous] in verse 17 as overseers [episkopous] in verse 28.
"And from Miletus he sent to Ephesus, and called the elders [presbuterous] of the church." (Acts 20:17)
"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers [episkopous], to feed the church of God, which he hath purchased with his own blood." (Acts 20:28)
Peter also makes clear that elders are overseers:
"The elders [presbuterous] which are among you I exhort, who am also an elder [sumpresbuteros = "fellow elder"], and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight [episkopountes - a verb form of the word] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind" (1 Pet. 5:1-2)
And the same Greek word translated as "overseers" in Acts 20:28 is elsewhere translated "bishop."
"Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops [episkopois] and deacons" (Php. 1:1)
"A bishop [episkopon] then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach" (1 Tim. 3:2)
"For a bishop [episkopon] must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre" (Tit. 1:7)
Thus, it seems that elder and bishop both refer to the same office of overseer. Presumably, "elder" (presbuteros) denotes the authority of the office because it has a reference to age, and "bishop" (episkope) denotes the function of the office because it carries the meaning of oversight.
It also seems to me that the office of an elder is a not a New Testament institution, but has existed from the beginning. The elders were the rulers, representatives, and overseers of the Israelites. Even before Moses led the people out of Egypt, the people were led by "the elders of Israel" (Exo. 3:16)
When God commanded Moses to speak to the Israelites concerning their coming deliverance from Egyptian bondage, he was to speak the word of the Lord through the elders of Israel (Exo. 3:16). When Moses gave the instructions for the passover, he did so through the elders of the people (Ex. 12:21). When he wrote the law which God had given him, he delivered it to the elders of Israel (Deu. 31:9).
Throughout the Old Testament period, they were the rulers of the tribes and governors of the cities of Israel whose primary responsibilities were to see that the commandments of God and the decrees of the king were enforced. (Exo. 4:29, Deu. 19:12, 21:19, 22:15, Ruth 4:2, 1 Kin. 1:8, 2 Kings 23:1, Ezr. 10:14) These functions of the eldership continued among the Jews even until the time of Christ, though the office was now being used by the Jews to persecute the true church (Mat. 16:21, 21:23, 26:59, Act 4:8, 6:12)
The requirements and responsibilities for elders under the New Tesatment are specifically set forth in two passages of the Bible. They are 1 Timothy 3:2-7 and Titus 1:5-9. We can discern, even from these passages alone, the functions of an elder. He is to be a ruler, a pastor (shepherd or guide), and a teacher.
"A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil." (1 Tim. 3:2-7)
"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; But a lover of hospitality, a lover of good men, sober, just, holy, temperate; Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." (Tit. 1:5-9)
The reader should take note that in both of these passages much more emphasis is placed on a man's manner of life than on his knowledge and teaching skills. Although an elder must be "apt to teach" (1 Tim. 3:2) and biblically knowledgeable in order that he "be able by sound doctrine both to exhort and to convince the gainsayers." (Tit. 1:9), in order to shepherd the flock he must -- first and foremost -- make himself an example to them by faithfully applying his knowledge of scriptural precepts to his own life. In other words, he must live a holy life before he can teach others to live a holy life.
Paul wrote to Timothy that he was to "command and teach" (1 Tim. 4:11) the doctrine which he had been taught, but to do so he must be "an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." (1 Tim. 4:12) In the First Epistle to the Thessalonians, Paul wrote about how he, Timothy, and Silvanus behaved righteously among them: "Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe" (1 The. 2:10) They behaved themselves "holily and justly and unblameably" as examples to the Thessalonian believers, who did follow their example: "And ye became followers of us, and of the Lord" (1 Thes. 1:6)
The theme of exemplifying righteousness to be followed is repeated in the Second Epistle to the Thessalonians:
"For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us." (2 The. 3:7-9)
The same theme is also repeated in two other of Paul's epistles (1 Cor. 4:16, 11:1, Php. 3:17)
Likewise, Peter makes clear that elders must be examples to the flock:
"The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock." (1 Pet. 5:1-3)
Obviously, women cannot hold the office of an elder because it is not possible for a woman to be "the husband of one wife" (1 Tim. 3:2, Tit. 1:6) and the word of God not only forbids them from teaching and having authority over men (1 Tim. 2:12), but also says that it is a shameful thing for women to speak in the church (1 Cor. 14:35) and commands them to be silent in the assembly (1 Tim. 2:12).
But I believe that it is a mistake to interpret (because it is said that an elder must be "the husband of one wife" and that he must have "faithful children" "in subjection") that these passages exclude single men, or men without children, from holding the office of an elder. This interpretation contradicts other passages in the New Testament Scriptures.
Paul, in the seventh chapter of the First Epistle to the Corinthians, makes clear that not only is it acceptable for men to remain single, but preferable:
"Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband." (1 Cor. 7:1-2)
"For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn." (1 Cor. 7-9)
"Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better." (1 Cor. 7:25-38)
Likewise in Matthew, Christ teaches that there are some who will abstain from marriage that they might serve the kingdom of heaven.
"His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it." (Mat. 19:10-12)
Christians must always keep in mind the fact that The Bible is the Word of God. That is, the words are not the words of men but of the Holy Spirit. And these words must be interpreted by the only method approved of God, which is "by comparing spiritual things with spiritual" (1 Cor. 2:13) If we allow Scripture to interpret Scripture, then I think we must reach the conclusion that the passages in 1 Timothy 3 and in Titus 1 teach that if a man is married he must have no more than one woman and if he has children they must be well-behaved and in subjection to him. These passages can not be interpreted to mean that a man must be married and must have children in order to hold the office of an elder, when the Bible clearly teaches that the ability to remain in the unmarried state is a "gift from God" (1 Cor. 7:7) given to some "which have made themselves eunuchs for the kingdom of heaven's sake" (Mat. 19:12), that they "may attend upon the Lord without distraction." (1 Cor. 7:35) God would not tell us that it is "good for a man not to touch a woman" (1 Cor. 7:1), that those "loosed from a wife" should "seek not a wife" (1 Cor. 7:27), that unmarried men care more for the things that belong to the Lord than married men do (1 Cor. 7:32-33), and that those who remain single do better than those who marry (1 Cor. 7:38), if being unmarried and/or lacking children barred a man from holding church office.
Concerning remuneration, I believe that the meaning of 1 Timothy 5:17-18 is that elders who are performing their jobs well, especially those who teach, have a right to be supported while they serve the church: "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward." I believe that those who are particularly gifted to teach should be allowed to "forbear working" (1 Cor. 9:6) at times, (that is, not be required to do any work other than minister to the church), and that they ought to be fully supported by the church during those times in order to devote their lives to prayer, study, and teaching. (see Acts 6:1-4, 1 Cor. 9:6-14) Though Paul at times earned a living by working with his hands as a tent maker (Acts 20:34, Acts 18:3), he sometimes was supported by alms (2 Cor. 11:9), and he made clear that he, and other preachers of the gospel, had the right to forbear working and live of the gospel (1 Cor. 9:6). "Even so hath the Lord ordained that they which preach the gospel should live of the gospel." (1 Cor. 9:14) Those who sow spiritual things unto the church have a right to reap carnal things from the church (1 Cor. 9:11). Just as a soldier has the right to expect the support of his army, the farmer has the right to eat the fruit of his land, and the shepherd has the right to drink the milk of the flock, so the "soldier of Jesus Christ" (2 Tim. 2:3), and the "husbandman that laboureth" (2 Tim. 2:6), and those who "feed the flock of God" (1 Pet. 5:2), have a right to be supported while they do so, the better to enable them to be unencumbered by worldly matters in order to give all of their abilities to the service of God. "No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier." (2 Tim. 2:4)
If a man is obviously gifted for teaching the word of God and he has the opportunity to work full-time at instructing knowledge-hungry disciples, it certainly would be sinful for him to forgo doing so. I believe it would be wrong for such a man to engage himself in other work if doing so hindered the preaching of the gospel or obstructed the discipling of the converted in any way. And it certainly would be sinful for a church to refuse to support such a man while he fulfilled such a God-given responsibility (assuming that he did not have the means to teach full-time and still provide for himself and for his family). But although I believe it is accurate to say that the Bible does teach that the church ought to provide for those who need support while performing work that is necessary to the well-being of the church, that is far different from saying that the Scriptures exemplify the concept of a career minister who is guaranteed a fixed salary throughout his entire lifetime. I think that if such men have the opportunity to engage in non-church work without hindering the furtherance of the kingdom (as Paul sometimes did), they should actively seek such work so as not to unnecessarily burden the church. And I believe that no man ought to ever think of financial support as something that the church is obligated to provide for him at all times. On the contrary, he ought to give as much as possible to the church while taking back only as much as he needs. "It is more blessed to give than to receive." (Acts 20:35)
posted by Stuart DiNenno at 8/25/2005 04:06:00 PM
1 Comments:
WHAT DOES THE BIBLE SAY ABOUT A MAN WHO SEEKS THE OFFICE OF DEACONSHIP OR PASTORSHIP WHO HAS BEEN DIVORCED AND REMARRIED. WHILE HE WAS IN THE WORLD HE WAS DIVORCED,THEN REMARRIED AFTER SALVATION.
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