Pastor, Elder, and Deacon: Understanding Church Leadership

Introduction

The church's offices are a vital reality that must be distinguished and discerned to have a comprehensive view of God-given authority and how Jesus Christ has ordained for His church to function. This article will examine the biblical data of the New Testament (NT) to garner insights into (1) the pastor, elder bishop distinction (if there is any), (2) the difference between an elder and a deacon, (3) the qualifications and responsibilities each respective office has.

Biblical Terminology and Meaning of Pastor,

Elder, & Bishop

The debate regarding the distinction between pastor, elder, and bishop has gone on for centuries as men in the first century, like Ignatius, separated the two terms into two offices. Many individuals today, as seen in Presbyterian church governance, make similar distinctions between ruling and teaching elders. The terms used for “pastor” in the N.T are threefold: (1) ἐπίσκοπος (Episkopos), which translated means overseer, guardian, and bishop (Ac 20:28; Php 1; 1 Ti 3:2; Ti 1:7; 1 Pe 2:25). (BDAG) (2) πρεσβύτερος (Presbyteros), which translated means presbyter, old and elder (Ac 11:30; 14:23; 15:2,4,6,22,23; 16:4; 20;17; 21:18; 1 Ti 5:17,19; Jas 5:15; 1 Pe 5:1,5). (BDAG) (3) ποιμήν (Poimen), which translates means shepherd and pastor (Eph 4:11. (BDAG) and ποιμαίνω (Poimaino), which translates means shepherd, pasture and to shepherd (Jn 21:16; Ac 20:28; 1 Pe 5:2). (BDAG) These different terms are all representative of the same function namely, the providing of shepherding, oversight, and overall ministering care to God’s people. Therefore, it can be concluded that “pastor,” “elder,” and “overseer” are interchangeable terms that are used to describe one office, the pastor/elder.  

Functions of a Pastor

 The office of the pastor has various facets, as pastors are individuals set apart to shepherd God’s flock. The NT outlines four specific responsibilities for pastors: teaching, leading, praying, and shepherding. Teaching (διδάσκω) refers to instruction and the transmission of information. (BDAG) This responsibility is carried forth through the instruction of sound doctrine via a pastor who can “rightly divide the word of truth.” (2 Ti 2:15). An additional avenue of teaching is “refuting those who contradict” sound doctrine. (Titus 1:9) This responsibly manifests in various forms, such as Sunday sermons before the church, Bible classes (Sunday school, midweek Bible studies, small group fellowships), and other things.

Leading (προΐστημι)

means to “rule, direct, be at the head of, and to care for.” (BDAG) 1 Tim 5:17 outlines this responsibility for elders clearly as Paul writes, “The elders who lead well are worthy of double honor.” Implicit in this verse is the fact that elders are leading. The sense in which leading is done is not an all-authoritative rule over individuals but taking care of those in God’s church. While this responsibility will manifest itself broadly over the other three tasks given to elders, every task that isn’t linked with teaching, shepherding, and praying would be manifested in this duty. This would include managing the church budget, developing the staff, and instituting policy and direction (establishing new ministries).

Praying

should be within the scope of all Christians regardless of office in the church. Nevertheless, the office of the pastor is tasked with the duty to pray. Acts 6:4 models how the apostles, the presumptive leaders of the church in Jerusalem, dedicated themselves to “prayer and the ministry of the word.” This duty of prayer also manifests itself in the context of a member seeking prayer for healing from the elders in the church, as seen in James 5:13-15.

Shepherding

is the all-encompassing task of the pastor, which involves the exercise of oversight (1 Pe 5:2), the ministry of the word (Ac 6:4), and the persistent feeding of the flock. This is generally accomplished through servant leaders gently and lovingly teaching, correcting, reproofing, and rebuking God’s sheep with the word of God (2 Tim 4:2) so that they would worship God with a clean conscience, a pure heart, and an unhypocritical faith (1 Ti 1:5). The task of the pastor/elder is carried out in the local church while being aided by deacons a topic which will now be explored.

Biblical Terminology for Deacon  

  The word deacon (διάκονος), translated as “servant” (LSJ), is also meant to be understood as a “discharge of loving service” (TDNTA). Paul utilizes the term “deacon” in reference to a specified office four times in the NT (Ro 16:1; Php 1:1; 1 Tim 3:8,12). The function of a deacon is complementary to that of a pastor/elder in that they will serve all the practical needs of the church. This may be manifested in various ministries such as outreach, mobilization, cleaning, construction, youth, worship, setup/tear down, sports ministries, and mercy ministries (food, clothing, etc). The significant difference between the two offices is the ministry of teaching and exercising oversight over the flock. While no inherent authority is granted to deacons (although there may be some implicit authority), the pastors/elders may delegate several responsibilities to the church deacons and thus be in positions of leadership and oversight in various ministries. 

Qualifications for a Pastor/Elder

The qualifications for pastors/elders and deacons are clearly stated in 1 Tim 3:1-7, 2 Tim 2:24, and Titus 1:5-9. The qualifications for elders are inscripturated to outline the character and competency of all men who seek the office. In these two texts are twenty-seven commands, twenty positive and seven negative. Bold represents qualifications in two texts, [Brackets represents 2 Tim] and Italics represents Titus. (Parentheses and brackets that follow a positive command indicate Paul's commentary on that specific quality.

(1)Above reproach (1(a) beyond reproach as God’s steward), (2) the husband of one wife, (3) Temperate [3(a) not pugnacious] (3 (b) not quick-tempered [3 (c)patient when wronged]), (4) Sensible (4 (a)not addicted to wine), (5) Righteous,(6) Holy, (7) Self Controlled (7(a) not self-willed) [7 (b) not quarrelsome], (8) Respectable, (8) hospitable ( 8(a) loving what is good), (9) able to teach ( 9(a) holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to reprove those who contradict) (10) leads his own household well, having children in submission with all dignity (10 (a) not rebellious faithful children not accused of dissipation),( 11) a good reputation, (12) considerate, (13) peaceable [13 (a) with gentleness correcting those who are in opposition], (14) kind to all, (15) free from the love of money (15(a) not fond of dishonest gain). (16) Not a new convert.

For a man to be considered eligible for the office of pastor/elder, he must have these qualities, all of which are characteristics of an individual's character, with one exception: the ability to teach. “Able to teach” is indicative of “skillfulness in teaching” (BDAG) and not merely the ability to impart information from one's lips to another’s ears. This qualification is most notably absent from the list provided for the office of deacon, which provides insight into the office's role. The qualifications of a deacon are found in 1 Tim 3:8-12: (1) the necessity to be dignified, (1a) not double-tongued, (1b) not indulging in much wine, (1c) not fond of dishonest gain, (2) holds to the mystery of the faith with a clear conscience. (3) must first be tested; (4) beyond reproach. (5) Women must be dignified, (5a) not malicious gossips, (6) temperate, (7) faithful in all things. (8) must be husbands of only one wife, (9) lead their children and their own households well. These qualifications highlight significant qualities in both men and women. Regarding whether or not women are eligible to be deacons, it seems apparent that the scriptures nowhere forbid this, and the qualifications listed imply women as deacons. Granted that Paul includes women in the midst of laying forth qualifications for the office, it seems either biased or ill-informed to suggest otherwise, especially since there is no basis for disqualifying women from the office in other biblical texts. The caution then would be people who affirm sola scriptura and not supra-scripture (beyond-scripture), even if there is a historical precedent for excluding women from the office. On the other hand, a woman is prohibited from exercising authority over a man in 1 Tim 2:7, and there is no indication anywhere in scripture that would promote a woman being ascribed or prescribed to the office of overseer, nor would the overwhelming testimony of church history support such a notion. Thus, the office of pastor/elder is restricted to qualified men.

            Both offices, as outlined in this paper, are necessary for a functioning local church. When qualified elders lead, teach, shepherd, and pray for the flock under their charge with qualified servant-hearted men and women as a compliment to their leadership, the body of Christ flourishes, and the purposes of the church are manifested well to the glory of Jesus Christ, the supreme Head of the body.