Elders in the New Testament - Elder and Overseer
Thus far in our study of the New Testament Christian elder we have limited our search to passages which explicitly include the English translated word "elder" (using the NIV 2011 edition). While the word "elder" itself does come up frequently, the concept of this role within the church is spoken of using a host of various other descriptive words.
Today we will consider the first of the synonyms for Christian elders in the New Testament (there are more than this one, but in attempting to keep this a more digestible read I'm limiting today's discussion to one): Overseer. In future discussions we will examine other synonymous words and concepts for the elder (such as shepherd, and pastor).
Overseer
The first time we see this word used in the New Testament is in Paul's speech to the gathered group of Christian elders from the church at Ephesus (Acts 20:28):
20:28 Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood. 29 I know that after I leave, savage wolves will come in among you and will not spare the flock. 30 Even from your own number men will arise and distort the truth in order to draw away disciples after them. 31 So be on your guard! Remember that for three years I never stopped warning each of you night and day with tears.
We can make a few initial observations here about Christian elders. (1) the Holy Spirit is the one who has made the elders to be "overseers". The Holy Spirit of God is intensely involved in the work of the church. One of those very tangible ways the Holy Spirit is involved is through elders/overseers. (2) The position of "overseer" is akin to one watching over, providing oversight. One of the tasks of elders is observational in nature. They are to "keep their eyes peeled" as it were with special focus on the special people of God. Christian elders should provide accountability in a Godly manner for the church. (3) The elders not only keep watch over the flock, but also themselves! This is sequentially the first thing Paul brings to the attention of the Ephesian elders. Not only is there an exercise of oversight from the Elders over the church, but there is also a duty of watching over themselves. Conceptually we see some overlap with Jesus' teaching in Luke 6:42 and the parable of the plank and the eye. Before exercising another's speck of a problem, one must deal with the plank of a problem in themselves. Christian elders are not free from oversight, they are established by the Holy Spirit and are held to a lofty standard (more on this later).
The second time we see the word "overseer" used in the New Testament is in the opening words of the letter to the Philippians:
1:1 Paul and Timothy, servants of Christ Jesus, To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons:
We see Paul and Timothy address two major groups, with one group having two subgroups. The first major group are "all God's Holy People in Christ Jesus at Philippi". The second major group we may call church servants, or church officers. This second major group is composed of both the overseers and the deacons. We're left wondering at this point if "overseer" is truly synonymous with elders. Yet as we will see throughout our study, the work of elders is often described with words like "overseer", and "shepherd". There is no third group which is singled out or differentiated from elders. There is however a group differentiated from deacons. Therefore, we can conclude that throughout the New Testament there are at minimum two groups identified in church service - elders (frequently called overseers or other titles in connection with their responsibilities) and deacons.
The third instance of "Overseer" in the New Testament is found in Paul's first letter to Timothy in chapter 3:
3:1 Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task.
We can make a few observations here. (1) The work of the Christian overseer/elder is something noble. This work is something which may be aspired to, desired, or hoped for. When I think of a "noble task" I think of one particular young man who I'm praying for at the moment. He's someone I've gotten to know a little bit over the last year, and he's generously signed up to serve in the armed forces as a marine. He's dedicated himself to all sorts of various tasks and made himself subject to others in authority over him for the sake of serving millions who he will never meet and who will never know his name. That's certainly a noble task! Paul says to Timothy that this work of the overseer is also a "noble task"! (2) The overseer/elder is a matter of "being". It is not merely duties attached to a title, a role associated with responsibilities, but is also a matter of existing. It is not merely something to "do", but rather the New Testament Christian elder is to "be" something. (3) In addition to "being" something, the Christian overseer/elder is also to "do" something as there is a task. We should not reduce the role and work of overseers/elders to only their tasks. Yet we should also not absolve or ourselves neglect the call to action in New Testament instructions for elders. There are things for the Christian elders to "do".
Paul continues his discussion on elders with a lengthy standard and set of qualities for Timothy to put to use in the church (3:2-7):
3:2 Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, 3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. 5 (If anyone does not know how to manage his own family, how can he take care of God’s church?) 6 He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.
What a list! We see in this list a lofty standard which communicates much about God's plan for those who are tasked as overseers. We also learn much of how God cares for his people in how he protects and provides for his people. Whenever I read this list I'm both overwhelmed and thankful. I'm overwhelmed in my flesh that this list is truly impossible humanly speaking. I'm thankful in the spirit that this list is precisely what God grows and imparts to those whom he calls as elders/overseers.
I will make some observational notes about 1 Timothy 3:2-7, in light of Titus 1:5-9. In Titus we also see another overwhelming list of qualities and duties for the elder/overseer:
1:5 The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you. 6 An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient. 7 Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 8 Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.
The first thing we notice after reading these two passages is just how much overlap there is between 1 Timothy 3 and Titus 1.
Both lists speak of the high character demanded of the elder/overseer:
In Timothy the word used first is "above reproach" (3:2).
In Titus the word used first is "blameless" or another possible English rendering is "live free from accusation" (1:6). Neither of these words means morally perfect or being sinless. Rather the thrust of these words is in a status of relationship. The elder/overseer that is subject to reproach or accusation should then be investigated. Either that investigation then finds the elder/overseer to be absolved from the charges, or it confirms the charges in which case the elder no long is "above reproach" or "free from accusation".
Both lists speak of the marital faithfulness of the overseer/elder:
In both letters the phrase "faithful to his wife" is used. Someone who is unfaithful to their spouse whom they are physically responsible and accountable to, is also certainly a risk to be unfaithful in their service to the church. What we do with our bodies speaks volumes of our relationship with our Lord.
Both lists speak of the elder/overseer's temperament and relationship to anger:
In Timothy "self-controlled" (3:2) and "not violent but gentle" (3:3).
In Titus "not overbearing, not quick-tempered" (1:7) and "not violent" (1:7) and "is self-controlled" (1:8) and "disciplined" (1:8).
Both lists speak of the elder/overseer teaching and encouraging truth:
In Timothy the elder must be "able to teach" (3:2).
In Titus the teaching is brought up in relationship to the elder/overseer's own faith. It's as though Paul is insinuating that if a teacher doesn't believe his subject material, it will impact the outcomes of their teaching. We can read 3:9 by asking a question that is provoked between the two clauses "He must hold firmly to the trustworthy message as it has been taught" [Why?] "so that that he can encourage others by sound doctrine and refute those who oppose it [it being sound doctrine and/or the trustworthy message]"
Both lists speak of the elder/overseer's relationship to alcohol and sobriety:
In Timothy the elder/overseer must not be "given to drunkenness"(3:3). This language speaks much of the enslaving relationship which is so prevalent throughout time and history between humanity and intoxicants. Note here that the elder and overseer is not instructed to become a teetotaler (although for those of us who have alcoholism in our families and family history may be wise to completely abstain). Rather, the elder is to know the limits and boundaries of what is good, and what is no longer good. This again requires an immense amount of maturity and self-control.
In Titus the phrase "not given to drunkenness" (1:7) is also used. Christians have been "given" over to the Lord. Purchased with the precious blood of Christ. When Christians are then "given" (or allow themselves to be given) over to something else, this is undoubtably an ungodly thing.
Both lists speak of the elder/overseer's relationship with his family:
In Timothy the statement begins "He must manage his own family well" (3:4). The comparison is then made between the local family of the overseer/elder and the church. We can again read this statement with a question inserted between verse 4 and 5: "He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect." [Why?] "(If anyone does not know how to manage his own family, how can he take care of God’s church?)". There are multiple lessons we should take away from this statement. (1) The church itself is God's family. (2) How an elder/overseer cares for his family is predictive of his care for the church. (3) The overseer in his home is to be worthy of respect - notice there is not a command here that simply because the overseer has a family he is worthy of respect. Rather the emphasis is on the conduct of the overseer, his conduct and manner of managing his family should be worthy of respect. (4) God does not have any desire for his family, his people, to be cared for by evil, bumbling, ill-managed overseers/elders.
In Titus the emphasis again is on the elder/overseer's family life and how that is predictive of how the elder/overseer will serve the church. The elder/overseer must be "a man whose children believe and are not open to the charge of being wild and disobedient." [Why?] "Since an overseer manages God’s household, he must be blameless". In Titus there is an emphasis on how the children of the overseer/elder live. There is a connection made between the fruit of an elder/overseer in his own offspring and the potential fruit (or lack thereof) when serving the church.
Both lists speak of the elder/overseer's hospitality:
In Timothy elders are charged to simply be "hospitable" (3:2). The Greek word originally used for this means "to be friendly with foreigners". We don't have time to do an extensive study on just how much overlap there is between the New Testament elder and the Old Testament precursors, but we can say here that Leviticus 19:34 comes to mind "The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.". Elders/overseers must be welcoming to outsiders, not only for the practical reason of clearly establishing who ought to serve outsiders who come into the community of faith, but also for the very culture creating reason of setting an example. I'll make one personal comment here, I've mostly been in Godly churches with Godly elders throughout my life. In the few instances where I've been in ungodly places, hospitality has been one of the first indicators of either genuine love for God, or genuine disregard for God's command for elders/overseers to practice hospitality. Either you get recognized quickly as someone who "isn't usually within this community" and therefore get invited to someone's home or a place to eat, or you are ignored or greeted with nothing more than a superficial introduction.
In Titus the hospitality of the elder/overseer is set opposed to ungodly conduct. This is reflected in 1:8 with the word "rather" at the beginning of the sentence. There are two categorical "buckets" for behavior. On the one hand there is the forbidden behavior for elders/overseers in 1:7 "not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain" and then there is the standard of behavior in 1:8 "8 Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined.". We see that God cares for the stranger, foreigner, and outsider which comes into contact with his people. Elders/overseers are to be frontline servants of God's love to those who are not regulars in the community and to those who are regulars.
We ought to remember what Paul wrote to Timothy, that those who aspire to this desire a noble task (1 Timothy 3:1). For some of us reading this, these things will seem overwhelming. "I could never be that" is an honest statement by many throughout church history as they have considered God's lofty standards, expectations, and call to the overseers of the church. This should also be a tremendous encouragement to those of us who are Christians. While no elder or overseer on this side of death is perfect, we can see that God's plan for his church is certainly a good one. God cares for his people with a zealous, faithful, promise keeping love. He provides and protects his church through supplying elders to serve.
Let me again remind us in this discussion that it is the work of God to equip and gather elders/overseers. We in our flesh are not able to care for God's people as he has laid out in the New Testament. Godly elders/overseers are a gift from God, empowered and equipped by no-one else other than the Holy Spirit himself (Acts 20:28). I'm reminded of Martin Luther's lyric from his hymn "A Mighty Fortress Is Our God" - "Did we in our own strength confide, our striving would be losing." If serving and overseeing in the church was dependent only on our own strength, then all our efforts would be dust in the wind. However, since God is the one who calls, equips, and empowers elders/overseers, we can trust that God will certainly provide through raising up servants who desire this noble task.
So far we've considered the New Testament elder in the gospels, acts, and epistles, and have begun to branch out our study to include other concepts and synonymous words for this role.