What would seem a simple concept because of past unquestioning acceptance is a much more complex matter than expected. For generations we have assumed that first century congregational structure was much like ours. We assumed their congregational concerns were much like ours. We assumed their congregational leadership concerns were the same or similar to ours. We assumed their congregational objectives were the same as ours. We assumed "elders" is a Christian concept with its origin in the Christian (New Testament church) organizational needs.
The objective of these considerations is to challenge you to open your thoughts to greater needs. The objective is not to challenge our structures, but to increase the awareness of our needs. Problems that typify congregational challenges will not be solved by replacing questionable structures with questionable structures. Problems will be addressed in godly approaches when Christians become a caring community of believers based on a caring God and caring Savior rather than an impersonal organization dedicated to controlling people's thinking. Problems will be addressed with godly approaches when Christians are committed to each other because we belong to a committed Savior rather than belonging to an impersonal membership that permits selfishness as we seek a spiritual insurance policy.
The people of Israel had elders before they were a nation (see Exodus 3:16; 4:29; 12:21). The elders of Israel existed before Moses began his work, during the plagues, and at the deliverance. They existed in the wilderness (Exodus 17:5). After Israel settled in Canaan, seemingly each city had them (Deuteronomy 19:11-13). They kept guiltiness from coming upon the people of their city (Deuteronomy 21:1-9); decided difficult, emotional marriage questions (Deuteronomy 22:13-21); and determined difficult inheritance issues (Deuteronomy 25:5-10). They could request someone to be a judge (Judges 11:1-11); serve as witnesses (Ruth 4:11); and ask that the nation of Israel turn from a system of judges to a system of kings (1 Samuel 8).
As significant as these men were, we do not know when they began, why they began, or how a man became a part of these men. They seemed to be wise, intelligent, experienced men, perhaps older men, who were respected by their Jewish community. Thus, their view mattered to the Jewish people and to those who were in power (such as kings). In the Old Testament, they seem to be men of influence rather than men who occupied a designated position.
Though such men seemed to have changed or expanded roles in Jesus' time, they existed in first-century Israel. Jesus was accused of encouraging his disciples to violate the traditions of the elders (Matthew 15:1, 2). The Jewish elders would play a role in Jesus' death (Matthew 16:21; 26:3-5). They were among those to whom Judas returned his blood money (Matthew 27:3).
Men who occupied roles as elders were not limited to Israel (see Numbers 22:7). Many non-Jewish societies also had elders.
There are more questions than answers. Were elders a part of all societies for centuries? Did elders exist in the early congregations because of their role in Jewish society or because of their role in all societies? Did early Christians understand the role of elders because elders long had been part of the "social fabric?" Were the basic roles of elders in congregations similar to the roles of elders in society? What was the role of elders in early congregations? Did elders exist as a matter of organizational control or a matter of influence? Was their primary responsibility evangelistic, edification, or both? Were men who were elders in a congregation a part of a leadership hierarchy, or were they volunteer encouragers? Why did a Jewish convert (Paul) establish elders in gentile congregations?
Perhaps you are inclined to think such questions are ridiculous. Perhaps you are more comfortable with long-held assumptions than with searching and questioning. Consider the following. Most of the crises in congregations of today directly involve an elder, a group of the elders, or the congregation's entire eldership. Does that reality make such questions relevant?
Think of the contrast between early congregations and today's congregations. They were an illegal religious movement; we are a legal religious movement. They owned nothing as the church; we own many things as the church. They were home-based; we are church-building based. They had no legal requirements; we have many legal requirements. They defined what constituted a congregation differently than do we. Their elders had influence city-wide (Titus 1:5); we confine the influence of elders to a specific street address. When they gave, they gave to a specific purpose (most of which involved benevolence); when we give, we give to a generic purpose (which includes many things). They had minimal organizational emphasis; we have major organizational emphasis. They existed in societies dedicated to idolatries or Judaism; we do not.
Is it fair to ask these questions? Is restoration of primitive Christianity primarily about restoring a structure or restoring relationships with their commitments? Is using their terminology all that is necessary to accomplish restoration? Must restoration be concerned about purposes? Did primitive Christianity reflect fully God's purposes in spite of human misunderstandings (Acts 10) and flaws (1 and 2 Corinthians)? Is the pursuit of restoration an ongoing process or an accomplished process?
Among the most insightful passages on elders is Acts 20:17-35 occasioned by Paul speaking to the Ephesian elders at Miletas. These things are called to your attention. (1) The bulk of Paul's remarks concentrated on his (Paul's) work among them. (2) The Holy Spirit made them overseers (verse 28). (3) Their work was to shepherd (verse 28). (3) When Paul left, some of them would speak perverse things and produce their own following--yet Paul did nothing to prevent those impending circumstances. All Paul did was urge the elders (a) to involve themselves in self-examination and (b) to commit themselves to God. Paul's urging drew its power from a reminder of how he worked among them.
All Christians today committed to discipleship in Jesus Christ must be committed to purpose as well as to form.
For Thought and Discussion
Link to Teacher's Guide
Lesson 7