032. Chapter 28: The Offices of Minister, Elder, and Deacon
------------ CHAPTER TWENTY-EIGHT ------------ The Offices of Minister, Elder, and Deacon
Having considered what is essential as far as internal and external calling are concerned, we shall now proceed to consider the particulars of the offices God has established in His church, as well as the labors pertaining to each office. The Office of the Ministry
Due to their position and labor (and thus due neither to superiority nor territorial influence) we must first of all consider the pastors and teachers, that is, the ministers. The apostle refers to them by these two names in Ephesians 4:11. This is not to suggest that these titles represent two different offices in the church and thus require a different person for each office. Neither does it suggest that the pastoral office is superior to the teaching office. Much less is it suggested here that the office of a teacher, referred to as Doctor Theologiae, is a superior office to that of a pastor, and thus has higher prerequisites. Rather, these two titles refer to one and the same office, since a pastor is required both to teach and to feed his flock. In our time, however, Doctor of Theology is an honorary title. A person may have this title and be acknowledged as such. The pastoral (or ministerial) office is an office instituted by God, executed in the Old Testament under the title of “priest” and in the New Testament under the title of “pastor.” Although commission and calling are executed by human agency, they are nevertheless executed in the name of God. Each pastor must therefore conduct himself as an ambassador of God. “Now then we are ambassadors for Christ” (2 Corinthians 5:20).
Concerning the pastoral office, we must consider the qualifications of the persons and the distinctive elements of their labors. The Qualifications for the Ministry As a personal quality it is a general requirement that such a person be suited for this task and that he be faithful in its execution.
First of all, it is a specific requirement that such a person be a learned person. I do not understand this term to refer to the knowledge of several languages, for knowledge of languages does not constitute scholarship, but is merely a means thereto. Knowledge of the Latin language adorns a minister, but such knowledge is not absolutely necessary for this office. It is nevertheless very helpful, since philosophy, theology, and the most prominent expositions of the Holy Scriptures are recorded in this language. Knowledge of the Hebrew and Greek languages is much more essential, as the Holy Scriptures were originally written in these languages. They ought therefore to be known by every minister. Learning, however, consists in a thorough knowledge of many matters, wisdom in the utilization of this knowledge, and aptitude to present this knowledge in a manner that is beneficial to others. It is therefore beneficial that a minister be trained in philosophy or natural wisdom. This will render him the more qualified to deal with theological matters. A thorough knowledge of theology is, however, an absolute requirement for a minister. He ought not to be satisfied with having memorized a summary statement of truth -- having lodged some propositions in his brain merely to pass the examination in a respectable fashion -- and with possessing only as much knowledge as is necessary to put together a sermon by using a variety of books. Wretched minister and wretched congregation where such is the case! To be a good theologian one must have a deep, penetrating knowledge of a variety of theological issues with which he has become conversant due to frequent dealings with them. This requires much study of Scripture. A minister therefore ought not only to read the Word much but also search out the intent of the Spirit and the context, comparing text with text and ascertaining what is the fulfillment of prophecies and types. All of this is nevertheless of no avail if he himself has not been illuminated and converted by the Holy Spirit, so that the truths which he reads in God’s Word are also found in his own heart. He should know by personal experience what conversion, prayer, believing in Christ, the wrestlings of faith, the subtle delusions as well as the assaults of Satan, darkness, the sealing work of the Spirit, self-denial, and mortification of sin, etc. are. He will then be a Timothy who from a child had known the Holy Scriptures which are able to make him wise unto salvation (2 Timothy 3:15). He will then be a “scribe which is instructed unto the kingdom of heaven,” and “like unto a man that is an householder, which bringeth forth out of his treasure things new and old” (Matthew 13:52). He will then be able to say, “That ... which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; that ... declare we unto you” (1 John 1:1
Secondly, such a person must be apt to teach (1 Timothy 3:2). All good theologians are not able to be pastors and teachers. Everyone does not receive the gift to communicate the treasure of truth, to make oneself understood, and by revelation of the truth to express himself in a clear and desirable manner to the consciences of men. He may be able to edify himself, but with his treasures of knowledge he will be of little benefit to others, which, however, is the specific objective of the office of pastor and teacher.
Thirdly, he must be a man of gravity, “... with all gravity” (1 Timothy 3:4), “in doctrine shewing ... gravity” (Titus 2:15, in order that “no man despise thee” (Titus 2:15). Job conducted himself as such, “The young men saw me, and hid themselves: and the aged arose, and stood up. The princes refrained talking, and laid their hand on their mouth” (Job 29:8-9).
Three vices must be avoided here:
(1) One must not be pretentious. One then seeks to create the appearance of gravity even though such is not the case, or desires as it were to be singled out and have people say, “There he is.” One accordingly becomes pretentious in all things, wears his hat accordingly, holds his head in the air, and walks with a ridiculous gait. How abominable is such ridiculous pretension which has self-aggrandizement as its mother!
(2) One must neither be surly nor stern. This is the fruit of pride, imagining himself to be far above others, deeming himself to be something and expecting everyone to deal with him as if they were subordinates. Or this may also be the result of a poor upbringing, whereby one does not know how he ought to conduct himself among people.
(3) He must also avoid despicable immaturity in word and behavior, which proceeds either from a vain heart or from one’s upbringing. Since a minister must avoid these things, he must likewise strive most diligently to be friendly and grave at the same time, so that his sheep will neither be shy in his presence nor have contempt for him.
Fourthly, a minister must excel in love for Christ, His cause, and His sheep. This must be evident to the congregation and will be very conducive to edification. Paul gives expression to this love: “... our heart is enlarged” (2 Corinthians 6:11); “Though the more abundantly I love you, the less I be loved” (2 Corinthians 12:15); “So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us” (1 Thessalonians 2:8). This love towards the congregation must not be motivated by a mere desire for reciprocal love nor be the result of some natural attractiveness. Rather it should solely consist in the desire for her spiritual welfare. This love must proceed from love for Christ. “For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause. For the love of Christ constraineth us” (2 Corinthians 5:13-14). Such a frame will cause one to interact with the members as a friendly father. “But we were gentle among you, even as a nurse cherisheth her children” (1 Thessalonians 2:7). This love will cause a minister to pray much for the congregation and pray that he himself might receive grace to communicate this to the congregation. He will study for his sermons prayerfully, and he will prayerfully traverse the street towards the pulpit. His prayer is not that he may avoid disgrace or shame, nor that he may speak in a manner pleasing to the congregation, rendering him honor and respect and enabling him to draw crowds. If such is his secret motive (even if he does not say so expressly) and he pretends to have another motive while praying for the honor of God and the edification of the congregation, he frequently does this to satisfy his conscience, but his own honor is his primary motive. Love, however, will cause him at all times to pray for the congregation, thereby seeking her benefit. “Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith” (1 Thessalonians 3:10).
Fifthly, there must be self-denial, that is, a willingness to sacrifice one’s honor, goods -- yes, even one’s own life. “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry” (Acts 20:24); “I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21:13). This is how a servant of Christ ought to be. He must not give opportunity for contempt, slander, and oppression due to misbehavior. If he walks in all sincerity, however, having only the welfare of the congregation in view, he must willingly endure whatever may befall him; he must neither allow himself to be hindered in anything nor become discouraged. He should let Paul be his example. “Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience ... by honour and dishonour, by evil report and good report: as deceivers, and yet true,” etc. (2 Corinthians 6:3-10).
There is no creature more abominable under the sun than a minister who seeks himself, for he uses God and all that is sacred to satisfy his own evil lusts. How abominable it is to display holy zeal in prayer, preaching, and speech, and yet to have nothing but strange fire or to pretend love for God in order to receive love and honor for self! This abominable frame is accompanied by another dreadful vice: envy. Always being fearful that others will diminish his reputation, he begrudges others their excellent gifts and graces. It grieves him when he perceives that the ministry of others finds entrance, brings souls under conviction and leads them to Christ, and causes souls to be moved and melt away in quiet tears under their ministry. He ought to accomplish this, and this ought to come about by his agency. Yes, he will abhor those who have been drawn by the ministry of others. Those who love other ministers become an object of his hatred. Where is love then for Christ and for souls? He not only fails to pursue the objective of the ministry, but he has an objective contrary to this. Whatever is not suitable to accomplish his objective is not fit for use at all.
Sixthly, he must be diligent. A lazy and indolent man is not fit to be a shepherd. The office of bishop consists of work (1 Timothy 3:2), and such a man must be vigilant (1 Timothy 3:2). Evil shepherds are described as follows: “They are all ... sleeping, lying down, loving to slumber” (Isaiah 56:10). The Chief Shepherd, Jesus Christ, was occupied from early morning till late in the evening, and was engaged in prayer during the night. A good shepherd must follow this example, for there is much work to be done. There must be prayer, the searching of God’s Word, and a studying to preserve and improve his acquired knowledge (and thus have a treasure of varied knowledge). There must be the preparation of sermons (accompanied with the endeavor to bring them into his heart before he preaches them), the visitation of healthy as well as sick members, and action must be taken whenever the situation demands it. Since all of this requires time, and since time is of such short supply, he must be vigilant, allowing no time to pass by idly. If someone has come into the ministry for monetary reasons, or to lead a nice, soft, and easy life, he ought to return from where he came, for this office requires work. He who wishes to receive money without work possesses it unrighteously.
Seventhly, he must be an example in all things, so that he may be able to say to the congregation as Paul did in Php 3:17, “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.” He also states, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). The apostle also states what a minister must exemplify. “Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Timothy 4:12). Add to this 1 Timothy 3:2-7, and take note of every word: “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; 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.”
If a minister is guilty of giving offense, he will immediately hear, “Physician, heal thyself.” He will have no freedom to rebuke, his words will find no entrance, the name of God will be blasphemed, and many will be offended. If he excels in virtue, however, and his life emanates much light, his word will have much effect upon the hearts of the hearers, his presence will command respect, and many, due to their sins, will be rebuked in their conscience, and be stirred up toward godliness when they see him. A minister must therefore diligently give heed to his internal condition and his external behavior. He is like a polished diamond; the smallest hair or thread on it will easily be detected. He must be aware of the fact that he is observed to a far greater degree than one would be inclined to think; and that men are more aware of his internal condition than he would suspect. This concludes our discussion of the required qualifications of a minister. The Duties of a Minister
We will now proceed to discuss the work which ministers must perform in the execution of their office. This work consists of 1) prayer, 2) preaching, 3) catechizing, 4) visitation, 5) the administration of the sacraments, and 6) the exercise of discipline.
First of all, a minister must pray. I am not referring to the special exercise of prayer in which a minister must continually be engaged, but rather to the engagement in congregational prayer when he functions as the mouth of the congregation toward God. We read of this in the following passages, “And when he had thus spoken, he kneeled down, and prayed with them all” (Acts 20:36); “And we kneeled down on the shore, and prayed” (Acts 21:5).
(1) A minister must certainly also pray in secret before he goes to the pulpit, praying for the Spirit of prayer and for the ability to preach. To read a form prayer from a book, or to formulate and memorize one’s own prayer, and repeat such a prayer time and again, is generally a sign of an intercessor without feeling; and those who pray along with him (or after him) will likewise do so without feeling. I do not object to reflecting ahead of time upon matters which must be brought before the Lord on behalf of the congregation. I also do not object to making notes of some points in order to assist one’s memory. This must not always be the same, however, but ought to change according to time and occasion. Furthermore, one must be dependent upon the Spirit and bind oneself neither to words nor matters, but follow the Holy Spirit who maketh intercession with groanings which cannot be uttered as far as matters, expressions, and motions are concerned.
(2) In public prayer a minister must not only endeavor to have respect and reverence for the great Majesty to whom he is speaking; he must also manifest this externally without pretense or imitation of others, but in truth and moderation.
(3) The matters must be presented in a manner suitable to move and stir up the congregation to follow him in a prayerful frame, and repeatedly say “amen” upon his prayers. It is dreadful to babble some words in an unintelligible fashion, jumping from one matter to the next, and to speak on without any rhyme or reason. The congregation would benefit much more and be much more attentive if a form-prayer were used than with such a vain production of words.
(4) When the minister prays for himself, asking for assistance in preaching, he must refrain from praying in such a fashion as if he were praying in the solitude of his room by using the words “I” and “my,” for then the congregation cannot pray along with him. He must, however, speak in the third person, and then in such a manner as being conscious of being the mouthpiece of the Lord to His people, praying that God would qualify him for this task and that by him the congregation would be edified.
(5) He must also refrain from referring too much to his bodily weaknesses if he either does not feel well or imagines this to be so. This gives too much an impression of soliciting pity from people or providing an excuse if he does not preach very well, either because he did not study enough, or to solicit adoration for doing well in spite of being so weak. His second task consists of preaching, which is a great task indeed. “And He sent them to preach the kingdom of God” (Luke 9:2); “Preach the word” (2 Timothy 4:2). For this work it is needful:
(1) In lifting up his heart, he must seek to remind himself in a lively manner that God has sent him, that he ascends the pulpit as an ambassador of God, speaks in the name of God, and is as the mouth of the Lord unto the congregation. This ought to cause him to fear and tremble concerning the matters he will bring forth, as well as the manner in which he will do so, as the Lord will take careful notice as to whether he preaches as he was directed to preach.
(2) He must seek to remind himself in a lively manner of the necessity and advantage of the office of the ministry, since it is a power of God unto salvation and the means whereby God translates souls out of the kingdom of the devil and from the power of darkness into His marvelous light, and thus into the kingdom of the Lord Jesus. He must therefore take careful note of both what he says and how he speaks, considering whether it is suitable for the attainment of that goal.
(3) He must have the heart of a preacher; that is, he must stand in awe of the God in whose Name he preaches, and with love seek the welfare of the souls to whom he preaches. He must know himself to be entirely undone in himself and have a lively impression of his own inability, so that he will not trust too much in having studied properly. He ought to pray much beforehand, not so much to get through the sermon, but for a sanctified heart, for a continual sense of the presence of God, for suitable expressions, and for a blessing upon his preaching to the conversion, comfort, and edification of souls. His concern ought not to be whether the congregation will be pleased with him and will praise the sermon, but his motive must rather be a love for the welfare of the congregation.
(4) He must first seek to impress upon his own heart the matters to be preached, seeking to be brought into the frame in which he wishes to bring others, and thus speak from heart to heart.
(5) He ought to use all his scholarship to formulate the matters to be presented, in order that he might express them in the clearest and most powerful manner. While using his scholarship, however, he must conceal his scholarship in the pulpit. To labor to be reputed as being scholarly, and to bring much Latin into the pulpit for this purpose, is only a seeking of self. Every word of Latin is nothing but a pound of flesh (that is, carnality) and is frequently held in contempt by scholarly divines, whose objective it is to make themselves pleasing to the consciences of men by the revelation of the truth. I am not now referring to the practice of extracting the full meaning of the original Hebrew and Greek words.
(6) He must select subject matter for consideration (preceded by prayer) which he deems to be most suitable for his congregation, as well as for the circumstances and events of the moment. If he deals with a chapter, book, or epistle sequentially, there ought nevertheless to be occasion for the preaching of free texts.
(7) In all his preaching his objective ought to be to touch hearts, and thus while aiming for the heart, to apply this, to comfort, and to stir up.
(8) Having performed his task, he ought to descend from the pulpit as Moses descended from the mountain, so that his awe for God and the weightiness of that great task may as yet be manifested upon his countenance, and that, after having descended from the pulpit, he would not immediately begin a discussion about other matters or ask about what is new.
(9) Upon arrival at home, he immediately ought to go to his room and consider in what frame he has preached. There he ought to humble himself before God concerning that which was lacking, to thank the Lord for His assistance, and to pray for a blessing upon the Word for himself and for the congregation. His third task consists of catechizing; that is, to impress the truth upon the minds and to promote godliness by way of questions and answers. “That thou mightest know the certainty of those things, wherein thou hast been instructed (i.e., catechized)” (Luke 1:4); “Let him that is taught (i.e., catechized) in the Word communicate unto him that teacheth (i.e., catechizes) in all good things” (Galatians 6:6). I cannot comprehend how a minister who does not engage in the task of catechizing can live and die with a good conscience. The people are generally ignorant, and fluent sermons are not suitable to implant the first principles of truth and godliness in their minds. Catechizing is the most suitable means unto this end, it being identical to preaching, albeit the method is different.
Catechism instruction can be conveniently arranged in four categories. (At this time we shall neither discuss private catechism instruction provided by parents for their children nor the private instruction of each other).
First, there must be catechism for children, whereby the first principles of the doctrine of Christ are impressed upon them in a manner agreeable to their level of comprehension. Since they are baptized, and thus incorporated into the church, it is the obligation of ministers to focus upon them also, and to shepherd them as well as other members.
Secondly, there must be catechism for adults who are inclined to partake of the Lord’s Supper. How will they make confession of faith and give an account of the hope which is in them if they are not thoroughly acquainted with the truth, and how will they know if they are not instructed? The instruction which they have received as children is not sufficient. They must receive further instruction in the knowledge of the truth, and they must be stimulated in the practice of godliness. The church must give heed whom she permits at the Lord’s table, for the welfare or the degeneracy of the church hinges upon this. How gullible are such ministers who admit members to the Lord’s table upon the recitation of the articles of faith and the Lord’s Prayer, and how wretched are the members who are admitted on this basis!
Thirdly, there must be catechism for young men and other males, thereby making them competent to defend the truth against opposing parties, and to use them as “helps” (1 Corinthians 12:28). As such they can be used to give instruction and direction to others, to visit the sick, to read both in the church and upon ships of the merchant marine and the navy. A minister will endeavor to prepare the most able among them for the ministry.
Fourthly, there must be catechism which focuses on the practice of godliness, in order to explain what God’s ways are with souls in their conversion and as they progress in spiritual life. It gives opportunity to deal with cases of conscience pertaining to the various states of the soul, such as joy and sorrow, zeal and indolence, as well as strife and victory. Direction must thus be given so that everyone may steadfastly walk in the way of godliness. This may occur by way of open discussions where each person asks and answers questions under the direction of a minister, or it may occur by way of formal catechizing, either in public places or in the private gatherings of only a few. The fourth task is the task of visitation; that is, the visitation of members from house to house. “Be thou diligent to know the state of thy flocks” (Proverbs 27:23). In order to know the members, the minister must ask every member about the condition of his soul. He must ask each member how he conducts himself; that is, whether he is accustomed to pray and read God’s Word in solitude in the morning, at noon, and in the evening. Does he conduct family worship? Does he instruct his children, or cause them to be instructed? How does he conduct himself while engaged in his profession? Is he diligent in attending the public worship services? Does he keep the Sabbath? What does he do for the edification of others? A minister will thus have reason to deal with everyone according to each person’s circumstances. It is not only necessary to do so prior to the administration of the Lord’s Supper, but also on a daily basis irrespective of such an occasion. He must therefore not only deal in this manner with those who are ill or who, due to weakness, are bound to their homes, but also with those who are in good health. Prior to the administration of the Lord’s Supper he ought not to frequent house after house as a funeral director who hastens to finish his task, thereby avoiding the rebuke that one does not visit; neither must he say the same thing to every member, such as, “Is there something that would hinder you from attending? If not, we wish you much blessing,” etc., repeating this over and over again. Nor must he first engage in social conversation and then at last say something concerning the Lord’s Supper. Such conversation will render the heart incapable of deriving much benefit from what will be said. He must immediately come to the point. Visits in homes where one receives a good glass of wine or some other form of refreshment cannot be designated as membership visitation. Due to this, there would be insufficient time to visit other homes, and other members must then be satisfied with only a word or two. How wretched are such ministers and how wretched are those house visitations conducted in such a manner! The fifth task is the administration of the holy sacraments. Those who are sent forth to preach are also sent forth to administer the sacraments; the Lord Jesus conjoins these. “Go ye therefore, and teach all nations, baptizing them” (Matthew 28:19). As ministers are the mouthpiece of God in preaching, they are likewise the hand of the Lord Jesus to give His bride the wedding ring. In this task the minister must conduct himself with the greatest reverence for God. Each time he must renew the impression that he performs this task as an ambassador of Christ, that he imparts the signs and seals of the suffering and death of the Lord Jesus Christ, and that he seals to every participant the promise of the gospel, namely, that “whosoever believeth on the Son hath everlasting life.” If the minister administers the sacraments without this spiritual frame, performing this labor in a thoughtless and lackadaisical manner, he is then guilty of a dreadful desecration of the holy things. The sixth task is the usage of the keys of the kingdom of heaven. “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20:23). In a special sense the minister may and must use the key of the Word of God to proclaim to believers the forgiveness of sins, applying this to specific individuals whom he perceives to be true believers, thereby strengthening those that are weak in faith. He cannot know this with infallible certainty, but he can know whether there is a resemblance to spiritual life, thus believing in his heart that such a person is a believer. In such cases his judgment will generally be correct; however, he can be deceived and therefore the specific application is made upon the condition that they indeed are believers. The minister may and must also make specific use of the key of the Word in reference to ungodly members, making application to specific individuals. He must declare that they are unconverted, have no part in Christ, and will go lost -- all this upon the condition that they do not repent. As a minister must use this key by making specific application, he must likewise do so publicly from the pulpit. He must first of all give a clear analysis of who true believers are, so that every one may perceive what his own condition is; he must then proclaim to such the forgiveness of sins. On the other hand, he must clearly and forcefully uncover the condition of the unconverted, proclaiming unto them that they are still objects of the wrath of God and must anticipate condemnation if they remain unconverted. The minister must use this key faithfully with much tenderness of heart, without respect of persons, and with boldness, upon the authority given him by Christ, to promote the building up of His kingdom. He must therefore give heed to the manner in which he uses this key. If he leaves this key unused, he is unfaithful to Christ and His church. If he thereby grieves the godly and hardens the ungodly, he ought to fear for the judgment of God. “Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life” (Ezekiel 13:22). The second key, Christian discipline, is not to be used independently by him, but he must use it as a member of the consistory. We shall discuss this a bit later in this chapter. The Office of Elder
Having discussed the office of the ministry, we shall now proceed to the second office of the church, which is the eldership. Of old there has been much opposition to this office, as it rightfully opposes anti-Christian dominance and supremacy in the church. The bishops in England also reject this office, since it runs counter to their exercise of dominion. The Arminians, who with their flattery endeavored to bring the government on their side, thus surrendering ecclesiastical authority into the government’s hands, have rejected this office, even though they now have elders; they refer to this office as a new discovery. Also among us there are those who would like to move in this direction in order to promote either their errors with more freedom or to lord over others. It is therefore a necessity, prior to presenting the duties of this office, that we demonstrate the office of elder to be a divine institution. This is evident for the following reasons: The Eldership: A Divine Institution
First, we read in 1 Timothy 5:17, “Let the elders that rule well be counted worthy of double honour, especially they who labour in the Word and doctrine.” The overseers of the church are here denominated with the general title “elders,” this being either due to age, since elderly men were chosen for this office, or due to their wisdom, being referred to as characteristic of age. Timothy was of a young age; he was nevertheless chosen as an elder. A clear distinction is made here between elders who govern and those who also teach. The apostle elevates the latter above the former, which is clearly indicated by the word “especially.”
Evasive Argument #1: This only refers to a distinction between ministers: those who labor with all their energy and those who are less energetic in the performance of their labors.
Answer: Those who are delinquent in their task are not worthy of double honor, but rather of being rebuked. The first part of the text therefore does not refer to ministers.
Evasive Argument #2: The first part of the text refers to deacons.
Answer: Deacons are never referred to as elders, and their task does not consist of government.
Evasive Argument #3: The reference here is to elders who receive remuneration. Governing elders, however, do not receive remuneration; therefore, the first part of the text does not refer to elders.
Answer: It is nowhere forbidden that elders receive remuneration. If they spend all their time in the work of the congregation, the congregation is obligated to compensate them for this. Secondly, we read in 1 Corinthians 12:28, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that ... governments.” The governing office is distinguished from the teaching office, for the words “first,” “secondarily,” and “thirdly” prove clearly that each reference is to a specific office. The fact that the word “governments” refers to elders, whose task it is to govern, is evident from 1 Timothy 5:17 which speaks of “elders that rule well.”
Evasive Argument #1: “Governments” refers to civil governments.
Answer: God did not place the office of civil government within the church. Governments rule and issue laws as the bearers of authority. The Lord, however, has forbidden all lording over others in the church. The apostle wrote this to the Corinthians whose governments consisted of unbelieving heathens.
Evasive Argument #2: “Governments” cannot refer to elders here, since they are mentioned after “miracles,” “gifts of healings,” and “helps.” They should have been mentioned prior to these, since they have more worthiness than the matters just mentioned.
Answer: No degree of worthiness may be concluded from the fact that one thing is mentioned first and the other last. In honoring one’s parents, the mother is placed before the father (Leviticus 19:3). Priscilla is mentioned before her husband Aquila (Acts 18:18).
Thirdly, in the Acts of the Apostles elders are generally distinguished from ministers, as individuals who govern but who do not teach (cf. Acts 15:2
(1) However, the apostles were also elders (cf. 1 Peter 5:1-2; 2 John 1:1; 3 John 1:1). In addition to them there were also other elders.
(2) The apostles reserved the labor of preaching in Jerusalem for themselves. “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 6:2
Objection #1: Elders are partly unlearned men. Many belong to the lowest rank of the population, and even dominate over the ministers. There is therefore no need for them, for the ministers can handle the labors themselves, etc.
Answer: Of what origin were the apostles? Their lack of qualification and their shortcomings no less rendered their office void than it did for ministers. The eldership is beneficial even if it is only to hold ministers accountable as far as doctrine and life are concerned, and to prevent ministers from being domineering. In order that all be governed well in the church, ministers cannot handle this government by themselves. It has pleased God to appoint such an office in the church, and that is the end of all arguments. Who would dare to say to God, “Why doest Thou thus?”
Objection #2: In 1 Timothy 3:1-16 the apostle makes mention only of bishops and deacons.
Answer (1) Whatever is not stated in one text can be found in other texts. (2) The title “bishops” can refer to both types of elders.
Objection #3: It is the task of elders to feed the flock (Acts 20:28). This takes place by means of the Word, which is the task of ministers. Thus the word “elders” must be understood to refer to ministers.
Answer: To have the oversight and to feed the flock pertains to both rulership and preaching. It is also the obligation of elders to privately speak from the Word of God and to exhort and rebuke by means of the Word. In view of all this it remains a certain fact that the office of elder has been instituted by God.
Elders are not permitted to serve of their own accord, but they must be elected by the congregation, as has been shown above regarding ministers. Therefore, we shall not discuss this any further. To this office belong the qualifications of the persons holding the office and the performance of their labors. The qualifications of elders we shall also not discuss further, as they are identical to those of ministers; their qualifications we have discussed extensively. The second qualification is the exception, namely, the one which pertains to public preaching. This is not to suggest that elders neither ought to be without learning nor have qualifications needed for preaching; be it far from us to suggest this. The more knowledgeable and qualified they are, the better it is. These qualities, however, are not as absolutely essential for ruling elders as for teaching elders. We shall now make a few remarks about the labors of the elders. The Duties of an Elder Their purpose for being in church is not to sit upon a soft pillow in front of the church, nor to imagine that they stand above other members and thus can order them around. They may also not behave as if they were lords and masters over the ministers, it being their duty to give heed to the doctrine and life of the ministers. It is also the task of ministers to give heed to the doctrine and life of the elders. They also may neither oppose the good counsel of the ministers within the consistory, nor deem it to be a masterpiece if they succeed in checkmating the minister. Neither is it intended that the elders be but “yes-men” who blindly follow the minister in his wishes. Rather, it is their task in all humility, and with wisdom and love, to assist the ministers in promoting the welfare of the church. As is true for ministers, the labor of elders is also twofold, for they perform these labors either individually or in cooperation with other consistories, Classes, and Synods.
Every elder has a duty toward the congregation. He must view himself as having been sent by the Lord to perform these labors. With this impression and in this capacity he must accept and perform all his labors. The primary task of elders is to “take heed ... to all the flock,” and “to feed the church of God” (Acts 20:28; cf. 1 Peter 5:1-3). This means that they must endeavor to keep the congregation together, to return those to the flock who have strayed, and to be watchful against wolves who come from without to create unrest among the members with false doctrine. They must immediately give attention to this by chasing them away by means of the Word of God, providing good pasture for the flock. Their task is not only to call ministers and to search for the most qualified and godly among them, but they must also encourage them to preach, catechize, and lead gatherings intended for edification. It is also their task to prevent or resolve all quarreling and discord, so that the members may live together as lambs in love and harmony. They must keep an eye upon the entire congregation and, out of love for her welfare, be concerned for the possibility of calamities.
Secondly, they must particularly give heed to the walk of each member. There must be careful supervision as to how one conducts himself at home; that is, whether there is love and harmony, and whether each member in his particular position of the household conducts himself properly towards others. They must inquire whether family worship is conducted, whether God’s Word is read, whether the children are instructed, whether they are raised appropriately, whether they are attending school, and whether they are being trained for an honest profession. They must inquire whether the father of the home has an honest profession, as well as how he conducts himself in this profession. Elders must inquire what reputation each member has among the local population, in order that they may know how they ought to deal with each member. In one word, they must keep an eye upon everything, and if they are informed that something is not well somewhere, they must immediately make work of correcting the situation. For this purpose it is necessary for elders to divide the congregation into sections, similar to what ministers do in the cities. They will then be able to take much more careful note of things. Elders must not think that they have performed their duty if they accompany the minister on family visitation, even if they do not say a word. No, the purpose of this is to make this family visitation all the more credible, and to make a deeper impression upon the members concerning the necessity of preparation for the Lord’s Supper. It will also enable them to assist the minister in word and deed if there are situations which require this, and to learn from the minister how to deal with souls. He is also to observe where the minister, upon having conducted family visitation, needs to visit to follow up whatever needs to be attended to. The elder must, however, also do this work himself. In order that everyone be persuaded to perform the duties God has laid upon them, the elder must take note of:
(1) the words take heed, feed, and overseer (Acts 20:28). This task is not properly performed unless particular attention is paid to whether everyone behaves himself appropriately as far as confession and walk is concerned, as is stated in the form;
(2) the fact that giving heed to each other is even the duty of every individual member. “And let us consider one another” (Hebrews 10:24). This is therefore much more true of him who bears the title of elder;
(3) this question: “Would it be detrimental if an elder thus conducted himself? Would he do wrong?” Everyone would have to reply “no” to this. Furthermore, would it not do much good, would it not have a restraining effect upon the members, knowing that they are observed and that their behavior would come to the attention of the minister and elder? Would not the edifying effect upon the congregation be considerable? Everyone will obviously have to answer in the affirmative. Consider therefore that “to him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17).
Thirdly, he must instruct the ignorant, for,
(1) this is everyone’s duty. “Teaching and admonishing one another” (Colossians 3:16). This is therefore much more true for an elder.
(2) This is unquestionably the task of ministers. Whatever a minister does, outside of preaching, however, is also the duty of elders, for together they bear the title of elder.
(3) The Synods have declared that it is not only their duty to instruct every ignorant person from house to house, but also to give catechetical instruction, doing so not only in this or that individual home, but also publicly in the church.
(4) The questions are: Would an elder sin in doing so? Would it not be good and beneficial if he did so? The answers to these questions will also convince him in his conscience that such is his duty.
Fourthly, he must exhort, rebuke, and comfort, for,
(1) what else would it mean “to take heed concerning the flock,” “to feed” and “to take the oversight,” but to ascertain whether everyone behaves himself appropriately? Would it merely consist of being observant? No, but it rather consists in the elders conducting themselves according to the occasion.
(2) It is the duty of every member. “But exhort one another daily” (Hebrews 3:13); “Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (1 Thessalonians 5:14). This is therefore much more the duty of elders.
(3) It is the duty of ministers and thus also of the elders, for we are here referring to specific duties.
(4) We could again ask the same questions: Is it sin? Is it not good?
Fifthly, he must visit the sick, also widows and orphans, and all others who have some particular trial, for,
(1) this is everyone’s duty. “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction” (James 1:27); “I was sick, and ye visited me” (Matthew 25:36). How ashamed such elders ought to be who withdraw themselves from this task!
(2) It is the duty of ministers and thus it is also their duty.
(3) Their own conscience testifies that such is a good rather than an evil practice.
(4) The sick are commanded to call for the elders. “Is any sick among you? let him call for the elders of the church; and let them pray over him” (James 5:14). The word “elder” is used without restriction, so that it pertains to all who bear the title “elder,” that is, both teaching and ruling elders.
If these duties are performed with heart and soul, according to all these particulars, with the consciousness of being sent by God, and all this is acknowledged by both elder and congregation, then this will result in a prosperous congregation. These then are the duties which elders themselves are obligated to perform. We shall relate the duties which ministers and elders must perform together after we first briefly point out what the duties of the deacons are. The Office of Deacon The third office which God has instituted in His church is the deaconry. The deaconry pertains to an office in the church, distinct from the offices of elders and ministers, which has as its purpose to support the poor in the congregation in their physical needs. Since God gathers His church primarily from among the poor, there will always be poor persons in the church. “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deuteronomy 15:11). This gives opportunity to those with means to demonstrate their generosity, and for the poor to acknowledge the Lord’s providence regarding them and to be thankful. It could readily occur that several poor members, unknown to those members with means, would thus be neglected, perish due to want, or be forced to beg -- which would be a matter of shame to the church. It can therefore easily be seen that it is needful that there be some whose work it is to have oversight over the poor. It has therefore also pleased the Lord to institute such an office in the church. Concerning this office we must note the calling, the required qualifications, and the task itself. The Deaconry: A Divine Institution
First, it is evident that the Lord has instituted such an office, for we read in Acts 6:3, “Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.”
Secondly, the deaconry was not only intended for that era, when due to urgent circumstances all goods were brought together and the church lived from one common purse. Rather, since the poor will never be absent in the church, the deaconry must continue at all times. In the congregation at Rome there were also deacons, to whom the apostle said, “He that giveth, let him do it with simplicity” (Romans 12:8). He also wrote to the deacons in Philippi: “... with the bishops and deacons” (Php 1:1). In 1 Timothy 3:1-16 he instructs Timothy concerning what manner of men deacons must be, thereby confirming that the deaconry is a divine institution.
Since the deaconry is a divine institution in the church and for the church, deacons must be chosen by the church. This must either be done by all the brethren or by the representatives of the church -- her elders -- and not by the civil government. It was done in this manner in Acts 6:1-15. The apostle insists that deacons must first be proved, and after this are to serve (1 Timothy 3:10). Such probation and subsequent service implies an election. This is emphatically stated in the form for the installation of deacons. “And in the first place I ask you, both elders and deacons, whether you do not feel in your hearts, that ye are lawfully called of God’s church, and consequently of God Himself, to these your respective offices?” Since deacons are intended for the church, it is not fitting that they distribute alms to those outside the church, and thus mix the gifts of the church with the common provision for the poor, for:
(1) this is contrary to the purpose and objective of the office.
(2) Such a practice subtly promotes the mixing of the church with those who are without, as it treats all the poor as being equal; the church, however, must obviously be separate in all things.
(3) This will impede the generosity of many, for their gifts would then not be distributed in harmony with their objective.
(4) It would be to the disadvantage of the poor in the church, who otherwise could be supported in a much more abundant measure.
(5) It confirms papists and others in their errors and ungodly life, since they receive support regardless.
(6) It robs the church of its holy radiance. Such radiance would be all the more evident if the deacons, due to an abundance of funds, would manifest voluntary generosity to some individuals outside of the church. The Qualifications of a Deacon The apostle describes the required qualifications for deacons. “Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. Let the deacons be the husbands of one wife, ruling their children and their own houses well” (1 Timothy 3:8-9
(1) They must manifest compassion: “Having compassion” (1 Peter 3:8). The burden of the poor must so weigh upon them, as if they themselves were afflicted with it. They may neither be rude nor proud, nor may they snarl at them as if they had dogs or enemies before them.
(2) They must be merciful, which is a kindness causing one to be inclined to help another. “Blessed are the merciful” (Matthew 5:7); “Be ye therefore merciful” (Luke 6:36); “Be pitiful” (1 Peter 3:8). The opposite behavior would be to shut one’s heart, to harden oneself toward the poor, not giving them anything, or if, out of a sense of shame or for any other reason one must give, he then gives it in such a manner as if he were casting a piece of bread to a dog.
(3) As a father cares for his children, they must be careful and concerned as to how the poor can manage their affairs, have enough to live, and thus be able to thank the Lord. “I was eyes to the blind, and feet was I to the lame. I was a father to the poor” (Job 29:15-16).
(4) They must be cheerful and friendly. “... he that showeth mercy, with cheerfulness” (Romans 12:8); “Be pitiful, be courteous” (1 Peter 3:8). They must be of a friendly disposition. A kind word and a friendly countenance are most refreshing for the poor, who due to their poverty are dejected. A grim countenance and a harsh word, however, cut through their soul. The work of deacons pertains to the collection and distribution of monies, as well as to caring for the souls of the poor.
First, they must collect. They must do so in cooperation with the ministers and the elders, who together must superintend both the poor as well as those who have means. For the office of the ministry includes the offices of elder and deacon, and the office of elder includes the office of deacon. I repeat, deacons must consult with them to determine where sufficient means will be obtained, but also to be diligent in providing in situations of which they are aware.
Secondly, they must distribute. In distributing funds they must use wisdom and caution, seeing to it that they do not give thoughtlessly. They must give most to those who have the greatest need, and less to those who are lazy and waste that which has been given to them, in order to teach them to work and to be frugal. Orphans, the aged, the sick, or mothers who have given birth each require a different approach. Those who are to blame for their poverty and who are capable of working must again be treated differently. This is also true for those who, due to a handicap, cannot work, even though they are healthy. It is again different with those who would rather perish from hunger with their families (which is a sin), than to allow it to be known that they are receiving something from the deaconry. A different approach is also needed for those who would be reduced to poverty unless some monetary help be given to them enabling them to remain solvent. Much wisdom is needed to clearly discern time, manner, and circumstances in making these decisions.
Thirdly, the deacons must also care for the souls of their poor, for they are as fathers to them; and whatever one member is obligated to do to another, they must excel in doing to those over whom the Lord has placed them.
(1) They must instruct the ignorant, and bring them to the church services and to catechism instruction.
(2) They must exhort, rebuke, and comfort according to individual circumstances. (3) They must visit the sick, either preparing their souls for the hour of death, or exhorting them to increase in godliness if they may again become healthy. In doing so they will “purchase to themselves a good degree, and great boldness in the faith which is in Christ
Jesus” (1 Timothy 3:13). They will be an ornament to the church, being enabled to be of more benefit to the church than before. Their gifts and graces will be increased as well. Among all the offices there is not one office which is more burdensome and detrimental to the body than the deaconship. It therefore frequently amazes me and gives me cause for rejoicing that the Lord gives the deacons such willingness and zeal, a fact which is generally true in the Netherlands. Upon receiving rich gifts they are as happy as if they had received them themselves. It does not trouble them to be engaged in their task until late in the evening. In no meeting is there generally more order, more unity, and more faithfulness than among the deacons. The Lord also rewards them, giving them honor and respect, and frequently grants that their own circumstances improve rather than deteriorate.
Exhortation to Faithfulness in the Execution of the Offices
Especially in reference to these spiritual offices, knowing and doing must go together. We shall therefore add to the description of these offices an exhortation to be faithful in their execution, for which we present the following motives:
First of all, ministers, elders, and deacons, does not the Lord Jesus, the King of His church, call everyone of you to your respective office and task? It is considered a great honor in the world to be the ambassador of a king. Here, however, we have the Lord of lords and the King of kings, who is very God Himself, the brightness of His Father’s glory, and the express image of His Person, who as Mediator is exalted at the right hand of the Father, seated with the Father on His throne, and crowned with honor and glory. It is He who has called you to His service, having sent you forth with a message recorded in His Word. He who reveres this King, who has spiritual eyes to perceive that this spiritual honor is incomparably greater than worldly honor, and that the honor which God and the Lord Jesus bestow upon the holy angels and the children of God is not to be compared to any honor bestowed by men, will deem it to be the highest honor to be His ambassador and messenger. He does not do so to boast of this, but rather is as willing and ready to execute his ambassadorship joyfully as the angels are when they receive a message from God. The greater the person is who sends you the more careful one ought to be to obey his command to the letter. Behold, therefore, that the great King bestows such honor upon you. He has given you such a glorious, precious, and advantageous commission, and His eyes are continually upon you. Therefore, give heed to engage in your task in a heartfelt and faithful manner. Be then faithful and diligent, while often reflecting upon 1 Corinthians 9:16-17 : “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.”
Secondly, the Lord has provided you with such gifts and talents as are needful for the work to which He has commissioned you, giving unto one less and to the other more. These talents have been given to you in order that you would improve them. He moreover has given you esteem and respect among the people, thereby giving you reason, and granting you good opportunity, to use your talent advantageously. What manner of person would you be if you either would allow these wondrous benefits, talents, opportunities, and esteem to be unused, or if you were to display them proudly, seeking to attain worldly honor with spiritual benefits? They are too precious for this. Acknowledge therefore their preciousness and may you burn with zeal to use them for that purpose for which they have been given, namely, to serve your Lord and to be beneficial to His church.
Thirdly, the salvation or damnation of precious and noble souls hinges upon your labor. When viewing a church full of people, be reminded that every person has an immortal soul and by nature is traveling upon the broad way to destruction -- a destruction which will be everlasting. There are no other means whereby they can be helped but by you in whose mouth the Lord has placed the word of reconciliation. If you allow them to go their own way, they will be lost. Whose soul would not be moved to help them? If someone has but fallen in the water, everyone will cry for help and do whatever he can to help. How moved one ought to be when reflecting upon the eternal destruction of men according to body and soul! You, having been sent by the Lord Jesus to help them, ought especially to be moved. Would you not, as much as possible, combine all your skills to help them by instructing, exhorting, and rebuking them, and thus take such souls by the hand to draw them out of the fire, removing them as spoil from the gate of hell and bringing them to the feet of Jesus?
There are also converted persons in the church. Among them are little children, as well as those who have made spiritual progress. Each one of them desires and cries out for food, for milk, and for a piece of bread in order that his spiritual life may prosper. There are those who gently progress upon the right way, but there are also those who, as lost sheep, wander about. There are those who are healthy, those who are sick, and those who are near unto death and about to enter eternity. Everyone opens his soul and longs for a strengthening and encouraging word. Everyone anticipates your coming, and as it were draws the words out of your mouth. You have bread and wine at your disposal, and the Lord has sent you to strengthen and encourage them, having qualified you for this task. How could you bring yourself, be it due to laziness or carelessness, to let them die for hunger by not giving them the food which the Lord Jesus entrusted to you on their behalf? If there be but any stirrings of love or compassion, consideration for souls -- whether they be converted or unconverted -- these things will move you to help them with all your might.
Fourthly, reflect upon the congregation over which the Lord has appointed you as overseers. It is the church of God which Christ has bought with His blood, which Christ has loved, and for which Christ has given Himself. There you have the Lord’s precious sons and daughters, his darling children, over whom the Lord has appointed you as nurses. Will you then not tenderly treat such darlings of the Lord -- protecting them from the violence of those who wish to harm them, keeping them from error, giving them food and drink, and instructing them as such beloved ones of the Lord Jesus? Did Jesus buy them with His blood and would you not concern yourself with them? If the love of Jesus toward His church fills your heart toward the church, it will also make you diligent to care for her with all your might and to seek her welfare.
Fifthly, the prosperity of the church renders God glory upon earth. Therefore, when the Lord Jesus taught us to pray, “Hallowed be Thy Name,” He immediately pointed to the means whereby this is attained: “Thy kingdom come!” It is the church which ought to be the glory of Christ and show forth the praises of the Lord who has drawn them out of darkness into His marvelous light. God’s Name is blasphemed when it goes ill with the church and when there are many offenses. When, however, the church shines forth with holy ornaments, is adorned with delightful virtues, and bears much fruit, the Lord will be glorified. The Lord’s attributes will then be honored, the angels will jubilate, the ministers will rejoice, the children of God will delight themselves, and those who are without will perceive the holiness of the Lord and be filled with awe. Then voices praising God will be heard in such a fashion that the heavens will resound. Therefore, overseers of the church, the Lord has appointed you to labor that the church be in such a condition. Consequently, if it is your delight and desire that the Lord be glorified, be very diligent to cause the church to be in such a condition.
Sixthly, every one of you in particular must give account to God for the souls which have been entrusted to you. If you have been unfaithful, woe be unto you! If you have been faithful, it will be well with you. Do not imagine that your performance will not be examined. The Lord will most certainly call you before His judgment seat and say to you: “Give an account of the manner in which you have ruled. Have you been true to your commission, your talents, and all the wondrous opportunities you have had? How did you deal with souls? Are you to be blamed for some of them going lost? Did you strengthen the hands of the ungodly? Did you allow the death of those who wanted to die? Did you tenderly give attention to My lambs and sucklings? Or did you unjustly grieve them, slay them, and take their veil away from them? (Song of Solomon 5:7). Where are the souls which by means of your service have been converted, comforted, and built up?”
How dreadful will this investigation and interrogation be for many overseers! How pitiful and dreadful will be the sentence that will be pronounced upon them! If only they had never been born and had never been an overseer! What will it be to perish due to one’s own sins, and then also to be burdened by so many souls! They will see you in the last judgment and rise up against you, saying, “You knew very well that I was ignorant, and that I lived in sin. If you had looked after me -- had warned, rebuked, instructed, and led me in the way of salvation -- I would have been saved. Look, however, you unfaithful minister, you unfaithful elder, I am now going lost! Let God require my blood from your hand, and deal with you as a wicked and lazy servant!”
However, what a precious moment it will be for faithful ministers, elders, and deacons when the Lord will make manifest their labors, their prayers for the congregation, their special discourses, their exhortations, their warnings, and the manner in which they gave direction to souls. He will then cause them to enter into glory, saying, “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matthew 25:21).
Take the following texts into consideration as a warning and an exhortation: “His blood will I require at thine hand ... thou hast delivered thy soul” (Ezekiel 3:18-19); “They watch for your souls, as they that must give account” (Hebrews 13:17); “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Matthew 25:30); “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matthew 25:23). Do not lightly pass by these texts, but reflect upon them for some time, until you sense the weight of them upon your heart and it will stir you up to be faithful in your office.