Elders Bodytraining Manual

Elder& Deacon
T R A I N I N G M A N U A L
Preparing Gods leaders to better understand themselves and their doctrines Christian Education Ministries
o f Th e A s s o c i a t e R e f o r m e d P r e s b y t e r i a n C h u r c h
J O H N A. YOUNTS, EDITOR
Prepared by
Elder & Deacon Training Manual Preparing Gods leaders to better understand themselves and their doctrines 2006 by Christian Education Ministries Associate Reformed Presbyterian Church Published by Life is Worship Publishing Group 117 Allison Drive Fountain Inn, SC 29644 www.liwpg.com Printed in the United States of America ISBN 1-889672-01-7
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any meansfor example, electronic, photocopy, recordingwithout the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Unless otherwise noted, Scripture is taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. All rights reserved. Scripture quotations marked (NASB) are taken from the NEW AMERICAN STANDARD BIBLE, copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.
Table of Contents
Foreword Overview and Note to Pastors Suggested Week by Week Assignments Game Plan for Section One SECTION 1 Introduction to Leadership & Relationships Paper One Elders Member Care Process Job Description of an Elder Paper Two Love and Leadership Paper Three Listening & Leadership Paper Four Pleasant Words &Leadership Paper Five The Role of Deacons Job Description of a Deacon A Guide to Productive Meetings Qualications Game Plan for SECTION 2 Doctrine Game Plan for SECTION 3 Bible Knowledge Game Plan for SECTION 4 Counseling & Discipline Game Plan for SECTION 5 Stewardship Resources and Continuing Development 12 15 22 25 30 38 45 54 64 67 74 78 81 83 85 87 4 5 9 10
Foreword
Gods leaders must be people of God who understand themselves and their doctrines. I was rst elected an elder in the Greenville ARP Church in the fall of 1979. I was ordained and installed in December to take oce in January of 1980, almost twenty six years ago. I remember the Scripture that stated the qualications of elder. I remember the questions I was asked at the ordination. And I remember I was rather clueless as to the role an elder plays in shepherding the church ock. I hate to admit this but it is true. It took years for me to fully realize the heavy responsibility placed on a person who assumes the position of elder in a church. And I dont think I am alone in entering this position blindly. This is the main reason I have been excited about developing a leadership manual for elders and deacons. Too many of us fall short of exercising the spiritual leadership called for in the role of elder or deacon. We are very good at administrative tasks and taking care of the facilities and nances but shepherding the ock (visiting, evangelism, etc.) we fall short. I hope this manual will prove to be of help to individuals and groups who are striving to grow in Christ. Jay Younts has done a great job in writing and compiling this material presented in this manual. I also want to thank Dr. Mark Ross for allowing his two papers on the oces of elder and deacon to be reproduced in this manual. This manual outlines training procedures for church leaders. There are multiple tracks that can be utilized in this training process. Included is a bibliography of key books to use along with the training course. The list is not exhaustive but comprehensive. The idea is to use the basic course format outlined, allowing the trainer to fully develop the sessions. The parameters of the course are dened, but the trainer has the best knowledge of the individuals need for training. The leader is encouraged to design the training program with this in mind. Experience is a great teacher and it has taught us that each group has enough dierences that the approaches need to vary to reect audience sensitivity. There are certain assumptions that are foundational to this training material. First, leaders must demonstrate intentional spiritual pursuit of Gods purpose in their own lives. Francis Schaeers outstanding book TRUE SPIRITUALITY underscores this vital ingredient of godliness or holiness of life. Second, leaders must be strongly committed to ministering to people. Developing genuine relational skills is necessary to any eective leadership. The lording over attitude is not the appropriate approach for people of God. A shepherds heart that demonstrates care, concern, and involvement is vital if we are to touch peoples lives; that is, after all, what leadership is all about. Also, leadership is concerned to help people become everything that God would have them become. People skills are necessary to that end. Third, leaders must have certain skills that focus on the particular task of planning. The calling and challenge to mobilize people to work together toward the accomplishment of some worthwhile mission is a part of leadership. Knowing how to plan, budget resources, and evaluate results are necessary ingredients to leading eectively. This course of study will encompass all three of the above areas though we realize that there must be an ongoing study if there is to be fruit from the labors. We suggest some primary and secondary resource materials to assist in the process. Dr. David J. Vickery, Executive Director Christian Education Ministries Associate Reformed Presbyterian Church
Overview and Note to Pastors

The goal of this manual is to provide a comprehensive, useful tool for training your ofcers, a tool that will be a blessing to the ARP Church and glorify our Lord and Savior, Jesus Christ. This overview is addressed to the pastors, the teaching elders who will be directly involved in the training of ofcers. No two pastors will approach the task of ofcer training exactly alike. The manual acknowledges the appropriateness of this reality. Therefore, each pastor has latitude to customize the course materials as he thinks best for his particular situation. Since this material will be available for all ARP churches, pastors will have opportunities to interact and discuss the ofcer training process with other pastors . They are, of course, free to choose from the various resources listed in the appendix or to use other materials if they desire. This exibility acknowledges that one size does not t all. Within any denomination, there are differences concerning the style, emphasis and interpretation of the standards of the church. Some churches will favor a strict interpretation of the standards and others will see the need for a exible application of these same standards. The denomination, as a body, must serve all of these varying styles that make up the whole. Thus, a training program must also allow for the wide variety of styles held by individual pastors, churches and even presbyteries, if it is to be effective for the denomination at large. At the same time, there are certain core concepts, biblical universals, that every congregation should build upon as the training proceeds. This training manual offers a consistent yet exible program to assist pastors in their quest to provide excellent training for church ofcers throughout the denomination. Christian Education Ministry will offer certied training that will seek to encourage churches and presbyteries to work together more closely. The result should be to strengthen the denomination as a whole. A carefully selected list of resources is given in the appendices of this manual.
E l d e r s & D e ac o n s A Tr a i n i n g M a n u a l
Training for all ofcers should include: DOCTRINE This is found formally in the The ARP Form of Government and Standards. Doctrine provides the basic foundation for the life of the church and for her ofcers. BIBLICAL KNOWLEDGE Hermeneutics how to interpret the Bible Theology basic systematic theology Exegesis What the Bible actually says While expert knowledge of these areas is not required, a working knowledge of them is essential. RELATIONSHIPS Matthew 22:37-40 states the greatest commandments: love God and neighbor. Relational awareness will lead to skill in biblical understanding of communications. These skills and abilities are just as vital to the biblical success of the church as are the doctrinal positions that we hold. These skills are, in fact, your doctrine applied to life. COUNSELING AND DISCIPLINE Informal counseling, formal counseling and even discipline, will be far more effective where the members are persuaded of the love and care of their ofcers. Knowledge and support of this true mark of a church by the ofcers of the church is also essential. STEWARDSHIP Proper biblical stewardship of the resources of the church must be the concern of each ofcer. Areas of stewardship include: People Plant assets Fiscal assets Money management Long Range / Short Range planning It is obvious then, that these are the areas of study that are focused upon in this training manual. As the list of resources indicates, this suggested method of training is not the only way to accomplish ofcer training. There are other good ways to accomplish the job at hand.
However, this course does cover the basic tools and skills that each ofcer needs to learn. Please remain focused on the relational challenges of being an ofcer. Gods people are in need of such care.
Availability of course materials

Course originals are available in PDF format from the Christian Education Ministry website and on CD. This makes it possible for churches to print and use only the quantities needed. Full sets will be available in notebook form for churches desiring a more traditional format. Major cost savings are achieved by utilizing PDF and online formats. This also allows for cost-effective updates to the manual as needed.
Implementation of training program

Training Track 1
Basic (8 week program: Meet 2 hours each week) Doctrine 4 Hours Bible Knowledge 3 hours Relationships/Leadership 3 hours Counseling and discipline 3 hours Stewardship 3 hours
Comprehensive (11 week program: meet 3 hours each week) Doctrine 8 Hours Bible Knowledge 5 hours Relationships/Leadership 6 hours Counseling and discipline 6 hours Stewardship 8 hours
Intensive (17 week program: meet 3 hours each week) Doctrine 15 Hours Bible Knowledge 9 hours Relationships/Leadership 9 hours Counseling and discipline 9 hours Stewardship 9 hours E l d e r s & D e ac o n s A Tr a i n i n g M a n u a l
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Training Track 2
Alternate Training Schedule with particular emphasis on the two ofces: Basic (8 week program: Meet 2 hours each week) Doctrine 4 Hours
Both elders and deacons taught together
Bible Knowledge
3 hours 3 hours 3 hours
Relationships/Leadership
Counseling and discipline

One hour both groups together Elders taught for 2 hours with emphasis on elders role Deacon participation optional
Stewardship
3 hours
Comprehensive (11 week program: meet 3 hours each week) Doctrine 9 Hours
Six hours both ofcers together Three hours for elders only emphasis
Bible Knowledge
6 hours 6 hours
Three hours taught together Three hours with deacons and elders taught separately with respect to their differing responsibilities
6 hours
Three hours taught together Elders taught for three hours with emphasis on elders role Deacon participation optional
Stewardship
Six hours taught together
6 hours
Intensive (17 week program: meet 3 hours each week) Doctrine 15 Hours
12 hours taught together Three hours for elders only emphasis
Bible Knowledge
9 hours 9 hours
Six hours taught together Three hours with deacons and elders taught separately with respect to their differing responsibilities
9 hours
Three hours taught together Elders taught for six hours with emphasis on elders role Deacon participation optional
Stewardship
9 hours
Suggested week by week assignment schedule for using the 17-week program. In the time that leads up to the actual training sessions, it is recommended that each new ofcer read the training manual before the actual classes start. As a prelude to each session, it is important that the class spend time in prayer asking God to bless the session and for wisdom in understanding each of the issues discussed. This prayer time is important. It would be good if each ofcer were assigned to lead in prayer at least once during the course of the training period. Being able to lead in prayer is an important skill for both elders and deacons. Another recommendation is for each ofcer to read and do the assigned work listed in Timothy, Titus and You during the length of the course. This book provides a valuable spiritual inventory for each class participant. Each pastor should determine if he wants to discuss the assignments in class or challenge each new ofcer to go through the material on his own. (For that matter it would be a valuable exercise for each of the current ofcers in the church to go through this book as well.) The references and books offered are only suggested guidelines. Please feel free to substitute a book on a similar topic if you have one that you are more comfortable with.
Section 1
Leadership and Relationships
THE GAME PLAN FOR SECTION 1

Week One: Leadership and Relationships
Suggested Texts Two papers by Dr. Ross printed in manual (pages 15, 54) Three papers on leadership printed in manual (pages 30, 38, 45) The Elder and His Work by David Dickson Resources for Deacons by Tim Keller Shepherding Gods Flock by Jay Adams Classwork Discuss the importance of demonstrating love in leadership Practical examples of how elders and deacons are called upon to love in their daily duties Discuss the expectations that the congregation may have with regard to the ofces. Discuss the expectations that the pastor has for this particular group of ofcers. Make particular application as to how leadership is needed in the congregation where these ofcers are going to serve. Review the two papers by Dr. Ross so that there is clear understanding of the roles of each ofce and how they must work together. Homework Read paper on Listening and Leadership Deacons read assigned chapters in Deacon book by Tim Keller Elders read assigned chapters in The Elder and His Work by David Dickson
Week Two: Leadership and Relationships

Classwork Elders and deacons taught separately for each of the next two sessions. If there is not an associate pastor at the church the pastor may request an elder to lead the class with the deacons. Elders discuss paper on the importance of listening. Discuss the assigned chapters in the Elder and His Work Deacons discuss the assigned chapters in Deacon book
Elders & Deacons Section 1
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Both groups discuss practical ways that being a better listener will make them a better ofcer. Role pray some real life examples of not listening well. For example, speaking to someone before they have actually nished.
Homework Read the remaining chapters in the Keller and Dickson books. Each new ofcer should come prepared to discuss how they see the reading assignment applying to their work as an elder or deacon Read Speaking and Leadership
Week Three: Leadership and Relationships

Classwork Discussion on the reading assignments Discuss the practical examples listed in both books regarding deacon and elder care. Discuss the passages and review Speaking and Leadership Spend additional time in the last hour praying for the relationship that each new ofcer will have with the church. Homework Read ARP Standards statement on discipline Read Handbook of Church Discipline by Jay Adams Read Matthew 18
Go to page 71 for the rest of the suggested training schedule
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Introduction to Leadership and Relationships
phesians 4:11 teaches that one of the main jobs of the pastor/teacher is to equip the saints for the work of the ministry. It is in this spirit that this ofcer training manual is offered. There is, perhaps, no task more important to the equipping process than the biblical training of elders and deacons. The ARP Form of Government sets forth the following statements about the duties of the ofces Ruling Elder and Deacon. For Elders: It is the responsibility of ruling elders, both individually and jointly, to guard and promote the spiritual welfare of the congregation. They are required by their ofce to visit the people, especially the sick, and pray with them, to comfort the sorrowing, encourage the weak, guide the wayward and the careless, and, in general, to discharge all other duties in Christian love. Although ruling elders do represent congregations by election, they are to seek the will of God in all church court decisions. F.O.G Chapter 8 B.2.
For Deacons: The diaconate shall be responsible for the congregations ministry to those in material need or distress. It shall also encourage practice of total stewardship among the members of the congregation. It shall plan, in collaboration with the session, the causes toward which the offerings of the congregation shall be directed; devise effective methods for securing and receiving these offerings; secure and receive special offerings as directed by the session and the higher courts of the Church; and see that all offerings are properly distributed. It shall have the care of the general property of the congregation, both real and personal. In matters requiring extraordinary expenditure for acquisition, construction, or alteration of church property, consent of the congregation is required. F.O.G. Chapter 7 C.1 The mandate of our churchs highest court, the Synod, is that the ofces of ruling elder and deacon are to play a vital role in the local church. The Bible uses vivid metaphors to make truth understandable to its readers. In the case of the church, the Holy Spirit chose the images of sheep and shepherds to drive home an important point. Sheep need shepherding care. The idea of sheep surviving on the open range without competent shepherds protecting them is preposterous. The image of sheep is not one of power and independence. Rather, the reverse is true. Sheep are more closely associated with images Elders & Deacons Section 1
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of weakness, dependence and vulnerability. On the open range, the shepherd stands between the sheep and certain destruction from the elements. For someone living in Israel 2,000 years ago, the images of bear, lion, wolf, rustlers, and steep cliffs were an easy association with ocks of sheep. The idea of these ocks surviving without shepherds care was unthinkable. The Bible is clear in its use of the imagery of shepherds watching over sheep. However, over time the biblical metaphor of shepherds for the ock has sometimes been replaced by the image of an ofcer in a corporation or an ofcer of the state. But biblically, ofcers of the church were thought of as shepherds of the ock, not executives of the ock. The apostle Peter drives this point home in the fth chapter of his rst epistle. To the elders among you, I appeal as a fellow elder, a witness of Christs sufferings and one who also will share in the glory to be revealed: 2 Be shepherds of Gods ock that is under your care, serving as overseers-not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the ock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. 1 Peter 5:1-4 (NIV) The Form of Government of the ARP makes this same point with balance and with force in the descriptions of the ofces of elder and deacon noted above. This paragraph shows that the standards of the ARP fully recognize the biblical mandate of elders to care for and protect the precious ock that is the church. Because the Bible places such importance on the ofces of elder and deacon, it is easy to see why ofcer training must be a top priority. Likewise, the ofce of deacon was established by God to assist the elders in this task of shepherding. Although particular emphasis is placed on the deacons task of caring for the physical needs of a congregation, there is also an important spiritual dimension to the ofce of deacon. As you will see presently, the rst deacons were called upon to resolve a spiritual issue as well as a physical one.
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Ocer Training
Leading and Caring for Christs Church - a manual for mobilization
This training manual has a particular focus on practical application. The practical focus is drawn from the biblical descriptions on the function of the two ofces. In other words, the focus addresses the question: biblically, what do elders do and what do deacons do? However, there are two important underlying considerations that must be understood to set this practical focus in proper biblical perspective. The rst is that this manual has much to say about the importance of human relationship, in other words the horizontal relationships in the life of a church ofcer. However, the important underlying foundation is the reality of the vertical relationship, that is, the ofcers relationship with God. The selection of an ofcer is something that is ultimately the work of God. It is his church that is being cared for. All of our human relationships must be seen in context of the great vertical relationship that has to do with God and His Son, the great chief Shepherd. The ofcers primary focus must always be on how God is to be honored and gloried. This is why Dr. George Scipiones book, Timothy, Titus and You, is recommended as ongoing reading during the course of the training process. There are many excellent works on knowing and loving God. For the sake of brevity this manual has not dealt extensively on this topic. However, the vital reality of caring and loving God foremost is the basic foundation for any human endeavor. This focus is always behind each of the particular points of study in this manual. Ones training and experience as a church ofcer should always be an ever deepening relationship of love and dependence upon the living God of the Scriptures. The second consideration is closely tied to this point. Good relationships are build on sound doctrine that is an expression of love to God. So, again, while the focus of this manual is on the practical relationships that an ofcer faces sound doctrine must be equally pursued. This is addressed in the particular weekly assignments that make up the foundation of the course. As in all things, biblical balance must be pursued. In this manual you are confronted with the importance of the horizontal relationships in the ofcers life and with the importance of day to-day interaction of the practical side of church life. However, the sharp focus on your vertical relationship with God and the sound doctrine that should ow from that relationship must never be lost. Having said the above it is now time to get work in the challenging and wonderful task of preparing to be an ofcer in the church of the Lord Jesus Christ. Lets begin with Dr. Ross paper on Elders. Elders & Deacons Section 1
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P A P E R
S E C T I O N
by Mark E. Ross, Ph.D. Associate Pastor, First Presbyterian Church Columbia, South Carolina
ELDERS AS SHEPHERDS OF THE CHURCH OF GOD

Be on guard for yourselves and for all in the ock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Acts 20:28 These words were spoken by the apostle Paul to the elders of the church at Ephesus when he met with them at Miletus (Acts 20:17-38). It was a most moving meeting. For about three years, Paul had ministered to that church and now, while journeying to Jerusalem and condent that these elders would see his face no more (v. 25), he wanted to bid them farewell and remind them of their duties as elders to shepherd the church of God. In brief, his exhortation charges them with looking after the well-being of the ock, the people of the church. Paul was well aware that the Ephesian church would come upon hard times. I know that after my departure savage wolves will come in among you not sparing the ock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Acts 20:29-30 Against assault from without and destructive threats from within, the elders are to guard themselves and the ock of God. Paul says they are to shepherd the church of God. What does he mean by this? Just what is involved in shepherding the ock of God? The Greek word translated to shepherd in Acts 20:28 is poimanein. The literal meaning of the verb is to tend a ock. When it is used with respect to the care of people, the meaning of the verb is to protect, care for, nourish. As we shall see, all these shades of meaning are present in the biblical discussion of shepherding. While the dictionary and lexicon can be of some help to us in understanding Pauls meaning when he urges elders to shepherd the church of God, it is the Bible itself which gives us our clearest understanding of what shepherding is. We turn rst to the example and teaching of the Good Shepherd Himself. Jesus said: I am the good shepherd, the good shepherd lays down his life for Elders & Deacons Section 1
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the sheep. He who is a hireling and not a shepherd, who is not the owner of the sheep, beholds the wolf coming, and leaves the sheep and ees and the wolf snatches them, and scatters them. He ees because he is a hireling and is not concerned about the sheep. / am the good shepherd, and I know my own, and my own know me even as the Father knows Me and / know the Father; and / lay down my life for the sheep. John 10:11-15 Prominent in this passage is the idea of protecting the ock. Unlike the hireling, who, when he sees the wolf coming, leaves the sheep and ees, the good shepherd stays to protect the sheep. He stays because he is concerned about the sheep, while the hireling is not. If necessary, and in the case of the Good Shepherd it was necessary, he will lay down his life for the sheep. Most often, the sacrice required of the shepherd will not be so great; but this extreme supposition helps us to see the basic idea more clearly: the good shepherd looks after the well-being of the sheep, doing all that is necessary for their protection. Clearly Paul had in mind the protection of the ock when he spoke to the Ephesian elders at Miletus. He knew that savage wolves would come in among the ock and that even from within the ock itself men will arise speaking perverse things. Against such enemies the ock must be protected, and it is the responsibility of the elders to protect them. What they must guard the ock against, principally, are corruptions either in doctrine or conduct. So far as they are able, they must see to it that not one lamb strays from the fold, or falls victim to a wolf. Another idea about shepherding that is important in this passage and closely connected to that of protecting the ock is that the good shepherd knows his sheep. I am the good shepherd, and I know my own... (John 10:14). The good shepherd is with his ock, going among them to watch over them. He watches that no enemies enter into the ock. When an enemy appears, he defends the ock. He looks to see if there are any who are in need, or if any are missing. If he nds that any are in need, he goes to help them. If he nds that any are missing, he will go after the one which is lost, until he nds it. And when he has found it, he lays it on his shoulders, rejoicing (Luke 15:4, 5). The good shepherd, we can see, cares for the ock. But only the shepherd who knows his sheep is really able to care for them. If the shepherd is to defend the ock when he sees the wolf coming, he must be in a position to see that the wolf is coming. He must know what is going on in the lives of his people. I am the good shepherd and I know my own... Not only does the good shepherd know his own; his own know him! I am the good shepherd, and I know my own and my own know me. As the ock will not know a shepherd who does not go among them, so the ock will not follow a shepherd which they do not know. Elders & Deacons Section 1
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...he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens; and the sheep hear his voice; and he calls His own sheep by name, and leads them out. When he puts forth all his own, he goes before them, and the sheep follow him because they know his voice. And a stranger they simply will not follow, but will ee from him, because they do not know the voice of strangers. John 10:2-5 If the elder expects to lead his ock, he must be known to his sheep. A stranger, Jesus says, they simply will not follow. Paul shows us how to do it. His ministry in Ephesus was both public and from house to house (v. 20). Each one, he says, he admonished with tears (v. 31). Always his aim was to testify solemnly of the gospel of the grace of God. To do so he went among them preaching the kingdom (v. 25). This builds trust since the sheep can see that the shepherd does indeed care for them. Without this visible demonstration of the elders concern and commitment to the ock of God, leadership among the ock will be severely curtailed: ...a stranger they simply will not follow...because they do not know the voice of strangers. In addition to protecting and caring for the ock, the elder must also nourish the ock. The apostle Peter, like Paul, was concerned about the shepherding ministry of the elders. He says, Therefore, I exhort the elders among you, ...shepherd the ock of God...(I Peter 5:1, 2). Peter was perhaps especially concerned about this ministry; after all, the Lord Himself repeatedly exhorted Peter to this task. Three times the Lord inquired of Peter, Simon, son of John do you love Me? Then after the interrogations the Lord would exhort him, Tend My lambs ...Shepherd My sheep...Tend My sheep (John 21:15-17). After exhorting Peter in this manner, He revealed to Peter that like his Lord before him, he too would lay down his life for the sheep. Then once again He called to Peter, Follow Me! (John 21:19). In Peters encounter with the risen Christ, the shepherds task in feeding and nourishing the ock becomes prominent. Feed My lambs, tend My sheep-this is what the Lord Jesus commanded Peter to do. But how does the elder nourish the ock, how does he feed the lambs, and tend the sheep? Certainly it is by nourishing the ock on the word of God, the Holy Scriptures. See how this comes out in Pauls exhortation to the Ephesian elders. Here Paul brings before them his own example by which they may understand what their ministry is to be as elders and overseers. You yourselves know from the rst day I set foot in Asia, how I was with you the whole time, serving the Lord with all humility and with tears and with trials which came upon me through the Elders & Deacons Section 1
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plots of the Jews, how I did not shrink from declaring to you anything that was protable, and teaching you publicly and from house to house. Acts 20:17-20 In Pauls shepherding of the ock at Ephesus, he reminded them that he had been with them (v. 18). He served among them with all humility. At times he even suffered for his ministry among them. Like a good shepherd, he laid down his life for the sheep (v. 19). While he was with them, he taught them, not failing to teach anything that was protable (v. 20). Later in the passage, he says that he did not shrink from declaring to them the whole purpose or counsel of God (v. 27). In v. 31, he says that during the three years he was with them, he did not cease to admonish each one with tears. in v. 20, he indicates that his teaching and admonishment were both public and from house to house. Such were his efforts to nourish the ock. It is this example that he gives to the elders of Ephesus. Paul also gives a prominent place to the teaching role of elders when he writes to Titus concerning the appointment of elders in the cities of Crete. He writes to Titus saying that the overseer must be holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict (Titus 1:9). Exhorting in sound doctrine, refuting those who contradict--this is how the elder is to nourish the ock. Because the elder must nourish the ock in this manner, Paul insists that an overseer, then, must be...able to teach (l Tim. 3:2). As we have seen from the example and teaching of Jesus Christ and the apostles Peter and Paul, elders are to be shepherds of the church of God. In this capacity they are to protect, to care for, and to nourish the ock of God. The shepherding ministry is thus an imitation of the Lords ministry. It is shepherding the ock after the pattern of the Good Shepherd Himself. In keeping with this, elders must know the ock. They must care for those in need. Those who are lost, they must seek out and nd. They must exhort in sound doctrine, and they must refute those who contradict. And these things they must do, both publicly and from house to house. The well-being of the church depends on it. The preceding discussion will perhaps seem to confuse the duties of elders with those of pastors, or ministers of the word, as they are sometimes called. It must be remembered, however, that it is the elders which Peter and Paul exhort to shepherd the church of God (Acts 20:17, 28; 1 Peter 5:2). Pastors share in these duties, to be sure; that is because they too are elders. Peter exhorted the elders as a fellow-elder (I Peter 5:1). By insisting that it is the responsibility of elders to shepherd the church of God, we have not meant to deny that pastors are to do this. Yet we must be clear that this task of shepherding does belong to the Elders & Deacons Section 1
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elders. Pastors share in the task because they too are elders. It isperhaps useful to point out here that the role of elders in shepherding the church of God as derived from the Bible is in fact the role of elders described in the Form of Government of the Associate Reformed Presbyterian Church. Chapter VIII.B.2. of the Form of Government states: It is the responsibility of ruling elders, both individually and jointly, to guard and promote the spiritual welfare of the congregation. They are required by their ofce to visit the people, especially the sick, and pray with them, to comfort the sorrowing, encourage the weak, guide the wayward and the careless and in general, to discharge all other duties in Christian love. In this paragraph are all the basic ideas of shepherding: protecting, caring for, and nourishing the ock. If such a conception of the elders role in the church seems to blur the distinction between pastors and elders, this is only because we have failed to see the Biblical emphasis upon the pastoral duties of elders. It is most unfortunate that this emphasis has been so little understood or appreciated in the contemporary church. Presbyterians, who really should know better, seem to have been particularly guilty of this. What we have on paper in our constitutional standards has been much better than our practice. In practice we (perhaps unconsciously) regard the session as something akin to a board of directors for a corporation, as principally a decision-making body. The primary responsibility of this board is then to set good overall policies for the organization and to see to it that these policies are followed by those chiey responsible for carrying out the organizations work. Under this structure the pastor functions as a chief executive ofcer, who together with his staff carries out the decisions of the board. Clearly this is not what we nd in the scriptures. For it is unto the elders that Peter and Paul say, Shepherd the church of God! Shepherding involves much more than decision-making: it involves getting to know the ock, watching over them, protecting them, caring for them, visiting them, instructing them, comforting them, and so on. These are not duties that can simply be delegated to the professionals. They are duties which belong to the ofce of elder as such. It is what Christ calls elders to do. Once we come to understand the ofce of elder as the Bible itself teaches it, we see much more clearly the shepherding nature of this ofce. We see too the immense honor it is to be called to this task, being entrusted with the oversight of the ock of God. So one must enter upon this work with the right motivation, and carry out the duties of this ofce in the right manner. Thus Peter says to elders, Elders & Deacons Section 1
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...shepherd the ock of God among you, not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the ock. I Peter 5:2,3 Accepting the ofce of elder must be a voluntary act, one prompted from a conviction of being called by God and not because one has been pressured by others. This service must be rendered out of a desire to be faithful to Christ in caring for his people and not because one hopes to gain from it in a selsh manner. It is a task to be taken up with eagerness, even though it is very demanding service to Him. It is also a responsibility that must be carried out in humility, not lording it over the ock, but leading from a posture of service and compassion. Such is the calling of elders, and if the elders are careful to do these things, Peter says that when the Chief Shepherd appears, they will receive the unfading crown of glory (v. 4). Long ago the Lord promised through Jeremiah as the prophet looked forward to the day of salvation (Jer. 3:15): Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding. That promise Christ fullls in His New Testament church. So may the Lord our God look with mercy upon His church, and grant unto us that which He has promised, and raise up for us leaders who will be faithful to shepherd the ock of God, which He purchased with His own blood. Soli Deo Gloria.
FIRST FRUITS is a publication ministry of the First Presbyterian Church of Columbia, South Carolina All Scripture quotations are taken from the HOLY BIBLE: NEW AMERICAN STANDARD VERSION. Copyright 1980, 1982, 1983, 1988, 1971, by THE LOCKMAN Foundation.
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Dr. Ross paper demonstrates biblically how the elders, in their shepherding role, are to care for the church. Note well his summary statement Once we come to understand the ofce of elder as the Bible itself teaches it, we see much more clearly the shepherding nature of this ofce. The church needs the shepherding care of ruling elders just as surely as sheep in the eld need the careful attention of their shepherds. This aspect of shepherd must be woven into the instruction of elders as they prepare to take their ofce. I Peter is clear, the elders must care for the church. Obviously, the church will benet from this care only when it is actually given. Conversely, the church can only suffer when this care is withheld. Proverbs 16:12 provides insight into the success that a ruling elder will have in serving the church. This passage teaches that a kings throne (or typically, any seat of human authority) will be established by God as the king, or leader, pursues righteousness. That is why Peter warns that elders should not lord it over their ock. Rather they should care for the ock by pursuing righteousness, rst for themselves and then for the members. What does this caring look like? Elders must know the needs of their sheep. They must have solid relationships with the people that they serve. This rules out the sort of leadership that is limited mainly to elders meetings and public announcements that state: help is available if anyone wants it. Biblical shepherding care is shown when elders are involved with and know the needs of the sheep. For example, in a church with a membership of 150 people, anywhere from 40 to 60 individual family units will make up the churchs membership. Is it unreasonable to say that each of those family units should have some personal contact with a true shepherd once a week? Clearly, this would not mean a personal sit down meeting each and every week. But it would mean an elder being aware of who is and who is not in church each week. It would also mean the elder making personal contact at church and encouraging the family unit of his concern and care. If a church this size had six elders, each elder would have responsibility for seven family units or so. This does not seem to be an impossible task--and actually, it is needed. On the other hand, when you look at this question from the standpoint of a single pastor, the task is impossible. Think of the challenge of one man maintaining personal contact with 50 families each week. That is practically impossible. Almost all of the pastors time would be spent in trying to contact each family unit. Little else could be accomplished. However, if the ruling elders are involved in making these shepherding contacts, the task becomes achievable. This is an important factor. As both the Form of Government and Dr. Ross point out, shepherding is an occupation that cannot be carried Elders & Deacons Section 1
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out exclusively behind the scenes. The shepherds must actually see the ock they are caring for and move to intercept problems that threaten the safety and well being of a ock. In the 21st century, maintaining and establishing good relationships with the members of the ock is essential to the biblical task of shepherding. Being relationally aware of the condition of the ock is the equivalent of standing on the hillside and watching over a ock of literal sheep. There is a direct by-product of this type of in-the-eld shepherding. The sheepthat is, the members of the churchare more disposed to use their discretionary time for activities that involve the church. People enjoy spending time on activities that are not only rewarding in themselves, but where they are appreciated. Each church has priorities that extend beyond the amount of the church budget. That is, the church has goals it wants to achieve, but there is not enough money to pay for these immediately. One vital way to get more of these items accomplished is to use the discretionary time of members. Asking people to volunteer for church projects can be a daunting task. However, in churches where the ofcers, and elders in particular, are deeply invested in the lives of their members, more people will be willing, even eager, to give of their time. One might say that the success of a local church is tied directly to the amount of discretionary time its members are willing to invest in the work of that church. Please do not overlook the importance of this reality. Imagine a scenario where the members come only to the Sunday morning worship service and attend nothing else related to the church and its mission. They only come and go. No one looks after them. The members merely take up space in the pews. It is not a very pleasant picture , is it? Solid, caring, shepherding relationships will produce the climate where people are willing to invest their free time for the good of the church and her Lord. That is why this ofcer training manual training stresses the vital area of relationships. Following is an elder care list developed by Pastor Bill Slattery, Redeemer ARP, in Moore, SC. This offers a practical example of what shepherding care might look like in action.
Member Care Process

1. Notify each member who his shepherding elder is. 2. Over a one-month period be sure to get around to the members on your care list during Sunday services. 3. If a member in an elders care group misses church twice in a row call him.
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4. If a member in an elders care group begins to develop a sporadic attendance pattern, call him or ask to meet with himat his home. 5. Visit each member in your care group once a year. Either have them in your home or ask to visit with them. Elders may pair up for visitation. Dont wait until the last minute. a. Ask them about their spiritual lives. b. Ask them about church concerns. c. Concerns raised by members about the church or about another elder should be reported to the session. d. Read an appropriate scripture passage. e. Pray for them 6. If a member seeks counsel concerning some signicant issue, notify that members assigned elder. 7. Hospital visitation a. Pastor will visit them on a regular basis b. Care group elder should visit at least once, depending on length of stay. 8. Sick or shut in a. Pastor - regular visitation b. Care group elder periodic phone calls, cards, and visits 9. Meet with pastor for prayer concerning your group members a. Sunday morning at 9:15 a.m. b. Once every six weeks Below is a set of questions that could be used for the elders annual visit to the members home. This list is merely illustrative. It can be modied to t the needs of a particular church. 1. Has your experience at church met your expectations? Failed to meet your expectations? Exceeded your expectations? What have you enjoyed most about being at our church? Are there any particular things at church that are difcult for you? What do you think we could do better as a church? Do you think that the gifts and abilities of your family are being adequately used? What could we do to help your family more than we are? Do you have any questions about how the church functions or operates? What areas of study would you like to have available in the near future? Do you have any doctrinal questions that are unresolved for you or that you would like to have addressed? Elders & Deacons Section 1
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2. 3. 4. 5. 6. 7. 8. 9.
10. Do you have any other questions or observations about the church? For a more detailed look at the biblical principles of elder care, read The Elder and His Work, by David Dickson. This book has been edited by George Kennedy McFarland and by Philip Graham Ryken of Tenth Presbyterian Church in Philadelphia, Pennsylvania. The book is also listed in the reference section of this manual. You will see the principled connection to Pastor Slatterys concise list. Both the book by David Dickson and the Member Care Process by Bill Slattery reect the powerful assertions by Dr. Ross that the elder is rst and foremost a shepherd. The Member Care Process is just one example of how the care of ruling elders for the ock might be structured. In this example, each member has regular, caring oversight by an elder who has personal responsibility for him. This elder has a regular schedule for reporting to the pastor how the members on his list are doing. This, of course, does not preclude the pastor or other elders being involved, but it does mean that each member gets regular oversight. This is the point of being a shepherd. Perhaps you can recall the time when it was commonplace for elders to make regular, formal visits to the homes of their members to offer direct oversight into the members family life. This practice is one that needs to be maintained, or if needed, revived. Ofcer training is a good place to keep this practice alive and well. What are the real-life benets of this of this type of care? People tend to appreciate being known and cared for. This care brings about loyalty and delity. People do not tend to stay at churches where they are just another number, another occupant of a pew. Being cared for by someone who takes a vital interest in their well-being carries a lot of weight. That person will talk about his church to others. He will have a tangible, personal reason to tithe. He will see that someone else is willing to make an investment in his family beside himself. People expect their pastors to be concerned, but having caring elders only makes the bond with the church stronger. So, hands-on, in-the-eld elder care has many practical benets.
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The Job Description of the Elder

We are now ready to consider the specic job description of a ruling elder. The ofcial, particular job description of the ofce of ruling elder is found in Chapter VIII of the Associate Reformed Presbyterian Form of Government. Here is the text of this chapter: CHAPTER VIII CONCERNING RULING ELDERS A. DESCRIPTION AND QUALIFICATIONS OF A RULING ELDER 1. There were elders of the people for the government of the Old Testament Church. Likewise in the New Testament Church, besides the apostles and the ministers, there were elders who ruled. 2. To the ofce of ruling elder shall be chosen men of wisdom, discretion, sound faith and Godly life, and who are qualied under the standards recorded in Scripture. B. INDIVIDUAL RESPONSIBILITIES 1. Ruling elders are chosen by voting members of the congregation and are their immediate representatives. Together with the ministers, they exercise government and discipline. They oversee the spiritual interests both of the particular congregation and of the Church generally when appointed to represent the congregation in the higher courts. In all the courts of the Church ruling elders possess the same authority and the same eligibility to ofce as ministers. 2. It is the responsibility of ruling elders, both individually and jointly, to guard and promote the spiritual welfare of the congregation. They are required by their ofce to visit the people, especially the sick, and pray with them, to comfort the sorrowing, encourage the weak, guide the wayward and the careless, and, in general, to discharge all other duties in Christian love. Although ruling elders do represent congregations by election, they are to seek the will of God in all church court decisions. Drawing from this description, you can conclude the that the elder is rst of all to provide loving leadership by building powerful relationships. This theme was also established by looking at the implications of shepherding, as Dr. Ross noted in his paper. Here are a number of passages which emphasize the relational aspect of being an elder. For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the Elders & Deacons Section 1
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authority which the Lord gave me for building up and not for tearing down. 2 Corinthians: 13:10 Pauls emphasis here is to build up, not to tear down. That is why ofcers have authority to build up the members. Acts 20:1738, especially verse 20 You yourselves know, from the rst day that I set foot in Asia, how I was with you the whole time, 19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; 20 how I did not shrink from declaring to you anything that was protable, and teaching you publicly and from house to house, Acts 20:18-20 Note how Paul cared for the church. He taught them, counseled them, ate with them, protected them, provided for them, endured persecution for them, prayed for them showed them by his actions what Christs love for them was like. Notice also how the church cared for Paul. This service of building up the ock provided loyalty to God and people who gladly followed their leaders. shepherd the ock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the ock. I Peter 5:2-3
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Consider the relational highlights in this passage, which describes the conduct of a loving shepherd. Elders are to be: caring serving because of willingness not eager for money, but for service not lording it over, but being examples Hebrews 13:17 17 Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprotable for you. NASU The labors of an elder are to be labors of joy. Once again the Holy Spirit has chosen to stress the relational component of leadership. These passages are foundational to an in-the-eld approach to the ofce of ruling elder. The book of Philemon shows the impact of Elders & Deacons Section 1
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focusing on biblical relationships in leadership. Paul was a powerful leader because he built and encouraged powerful relationships in the church The book of Philemon is a wonderful example of how Paul used the power of relationships to serve and care for the ock. Notice the appeal of Paul to Philemon regarding his servant. Philemon 8-16 8 Therefore, although in Christ I could be bold and order you to do what you ought to do, 9 yet I appeal to you on the basis of love. I then, as Paul an old man and now also a prisoner of Christ Jesus 10 I appeal to you for my son Onesimus, who became my son while I was in chains. 11 Formerly he was useless to you, but now he has become useful both to you and to me. 12 I am sending him who is my very heart back to you. 13 I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. 14 But I did not want to do anything without your consent, so that any favor you do will be spontaneous and not forced. 15 Perhaps the reason he was separated from you for a little while was that you might have him back for good 16 no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord. NIV Paul writes an appeal of love that he knows will make an impact on Philemon. Too often when churches and sessions have to rely on an order or a command only, there is a weakness in the church and strife may indeed be present. However, Paul relied on love and his in-the-eld shepherding to urge Philemon to a course of love and compassion. Surely, this has signicant implications for the type of elder care to be done in your church. Next we see Pauls challenge to the Philippians in 1:27-28: Paul says the church should be one in spirit, contending as one man. This unity would be a sign to their opponents that the church will succeed. Cf. Eph. 4:3. Thus again, we see Pauls success as a leader is that he built and encouraged strong relationships in the body of Christ! Paul wove the teaching of doctrine, the use of effective bureaucracy, commandments for Christian living, and love and service to Christ into a relational fabric that made the church resilient and loving. This church went on to spread throughout the known world in the following century.
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Working denition for the oce of elder

Therefore, here is a working job description (in distinction from the qualications) for an elder: To build biblical relationships, through loving leadership, that result in the care, protection and growth of the church. The elder accomplishes this by authoritatively leading, shepherding, disciplining, and modeling. This authority is to be lovingly administered with patience, knowledge, wisdom and selfsacrice. The elders must rst model among themselves the relational qualities that Paul demonstrated before they can faithfully lead Gods ock. Sessions that do not trust each other, love each other, and sacrice for each other will not produce the Philippian spirit of being able to contend as one man for the faith of the Gospel. Therefore it is vital that each individual session, each group of elders, work together to maintain strong relationships with each other. In each church there are challenges. Not all of the members of the session may agree what to do on a particular point. But they can all love each other, care for each other, pray for each other and serve each other. When this is done the difculties that arise when there are disagreements can be faced with a spirit of unity rather than discord.
Implications
Because each local church is different, the specic descriptions may vary from church to church. However, all ofcers share in common the general descriptions given in Scripture. One important implication is to realize that biblically successful churches run on a relational engine. A church that is successful is one in which its people sacricially give of their discretionary time, energy and money in order to see their church prosper Elders, as leaders of the church, must model the power of biblical relationships to the church. Pauls dynamic relational example to the Ephesian church in Acts 20 forms the model for elders. Under this dynamic: Authority is placed in its proper context (not lording it over the ock) Teaching is for the practical purpose of building relationships Elders & Deacons Section 1
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that honor God Discipline is seen as a loving, necessary tool for protecting the ock Doctrine becomes the framework and structure that fosters good relationships Administrative tasks that benet and facilitate the strengthening of relationships are, therefore, seen as a blessing
The signicance of the practice of biblical relationships by church ocers

Following are three papers which emphasize this relational theme. These relational sections will be valuable for both elders and deacons. However, their implementation will be most successful if they are rst embraced and modeled by the elders. These three relationship papers form an integral and distinctive part of this manual. Carefully study the biblical realities that these papers address. Together they form the basis for building solid, biblical relationships that have the power to transform your church into a vital testimony to Christs love. Let the words of Christ in John 13:34-35 speak to your heart and to those you are training. These three papers address love, listening and speaking, and their relationship to leadership. Here is the rst one:
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P A P E R
S E C T I O N
LOVE AND LEADERSHIP

It is not exactly breaking news that love is a dominant theme in the New Testament. However, sometimes that which is most vital fades from prominence simply because it is so obvious. Love is that way. Jesus states the role of love forcefully to his disciples in John 13:34-35
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A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35 By this all men will know that you are My disciples, if you have love for one another.
All men will know that you follow Christ if you love each other just as He commanded. This is no less true for ofcers in the Church. Those who lead must rst love. The actions of leaders are often misinterpreted by those whom they serve. However, the eager practice of love will help foster a patient spirit among those who are led. Again, Christ is the example. Mark Ross makes this connection vividly for us in his paper on elders. He does it through examining the role of elder as that of a shepherd. I have quoted this for you immediately below. Against assault from without and destructive threats from within, the elders are to guard themselves and the ock of God. Paul says they are to shepherd the church of God. What does he mean by this? Just what is involved in shepherding the ock of God? The Greek word translated to shepherd in Acts 20:28 is poimanein. The literal meaning of the verb is to tend a ock. When it is used with respect to the care of people, the meaning of the verb is to protect, care for, nourish. As we shall see, all these shades of meaning are present in the biblical discussion of shepherding. While the dictionary and lexicon can be of some help to us in understanding Pauls meaning when he urges elders to shepherd the church of God, it is the Bible itself which gives us our clearest understanding of what shepherding is. We turn rst to the example and teaching of the Good Shepherd Himself. Jesus said: I am the good shepherd, the good shepherd lays down his life for the sheep. He who is a hireling and not a shepherd, who is not the owner of the sheep, beholds the wolf coming, and leaves the sheep and ees and the wolf snatches them, and scatters them. He ees because he is a hireling and is not concerned about the Elders & Deacons Section 1
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sheep. / am the good shepherd, and I know my own, and my own know me even as the Father knows Me and / know the Father; and / lay down my life for the sheep. John 10:11-15 Prominent in this passage is the idea of protecting the ock. Protecting the ock is described by in part by Christ as laying down his life for the sheep. This brings us to Christs denition of love found in I John 3:16: This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers. NIV Following Dr. Ross point on shepherding, we are drawn to the necessary conclusion that a good shepherd is a loving shepherd. Laying down ones life denes being a shepherd. A shepherd then is one who loves. Please follow this important connection. An elder is to shepherd, or tend to his ock. Dr. Ross demonstrates that from John 10 the example of Christ. He is a shepherd who lays down his life for his sheep. We know from I John 3:16 that this is also a description of what love is. So here is the connection that must not be missed: The elder/shepherd who honors God is one who engages in the practice of love in caring for the church. This simple statement has profound implications for the under shepherds of the church. The question now is, how does this work itself out in the everyday life and practice of an ofcer? Let us consider some key passages on love that illustrate the prominent place of love in the New Testament: Matthew 22:37-40 37 Jesus replied: Love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the rst and greatest commandment. 39 And the second is like it: Love your neighbor as yourself. 40 All the Law and the Prophets hang on these two commandments. John 13:34-35 Quoted above Ephesians 3:17b-19 And I pray that you, being rooted and established in love, 18 may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, 19 and to know this love that surpasses knowledge that you may be lled to the measure of all the fullness of God. Elders & Deacons Section 1
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Ephesians 4:2, 15-16 2 Be completely humble and gentle; be patient, bearing with one another in love. 15 Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16 From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work. Colossians 3:14 And over all these virtues put on love, which binds them all together in perfect unity. I John 4:7-12 7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us. Revelation 3:19 19 Those whom I love I rebuke and discipline. So be earnest, and repent. These passages alone, studied in earnest, would revitalize the ministry of many church ofcers. These passages represent just a sample of the New Testaments teaching on love. Ofcers who model the applications of the biblical teaching on love will be honoring Christ and truly serving those entrusted to their care. It is, therefore, safe to say that biblical love should clearly mark the life of the ruling elder and of the deacon. So it is fair to ask, what does this love look like? To nd out lets look at I Corinthians 13:4-7 and see how these directives impact the elder. Although the focus is on the elder in this discussion, these truths are just as applicable for deacons. 4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres. Elders & Deacons Section 1
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Here is a phrase-by-phrase examination of Pauls description of just what love is in this passage as it relates to church leadership. Patient The elder is to be patient with his people. Patience helps make one approachable. Patience helps the elder not to make snap judgments, but to listen carefully. A patient elder is one who will work with those who are struggling, just as Christ is patient with us when we struggle. A working denition of patience is living in the expectation of Gods care. Certainly, elders desire for the church to live this way. Elders, therefore, have the mandate to model this for their congregations Philippians 4:9). A patient leader encourages others to come to him. One other note regarding patience: People often say, My patience is wearing thin, or I am running out of patience. If you can run out of it, then most likely it is not Gods patience. Patience, like love, is a fruit of the Spirit. God will always give you what you need of his wisdom and fruit. Kindness Kindness is equally important. We live in a world that is hurting. Your members often go out into this world each week and come under attack for their association with Christ. Kindness is needed to reassure the ock that Gods leaders really do care for them. Kindness means that gentleness will be evident rather than a judging spirit. Love does not Envy: Sometimes there are members in the congregation who appear to be much better off nancially (and in other ways) than the elders . Situations exist where the leaders might be tempted to think it is not fair for them to put forth so much energy when one who is well off appears to put forth almost no effort to help the church. This is the trap of envy. Gods leaders must not fall into it. Look carefully at Luke 12 and be thankful that you have a purse that will not wear out. It is difcult to minister to someone if you are envious of what you think he has. It does not Boast A boastful spirit is seen in one who reminds everyone far and wide that he is an elder. An elder seldom needs to announce his authority or position. This calls attention to himself in a way that is not healthy. The qualities of leadership should be evident to others without the leader having to remind them that they are in charge. Those who have risen to the important ofce of ruling elder have done so by the grace of God there is nothing to boast about. It is not Proud Elders & Deacons Section 1
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Pride and boasting are related, but notice carefully that pride can be subtle. James 4:4-6 indicates that friendship with the world is hatred towards God. Gods elders must not use the worlds ways to lead Christs church. One way to view pride is doing things your way as opposed to doing things Gods way. Humility is doing things Gods way even if the world and conventional wisdom say otherwise. Therefore, the elder must seek Gods ways in humility. To some, practicing church discipline may seem like a prideful activity. But if this is what God commands, then it is really an action of humility. Church discipline is never pleasant, but when it is called for, it pleases God. To determine not to follow a biblical teaching because of hard consequences may appear to be humble, but in reality it is going your own way, which is the way of pride. Following pride (that is, doing what you want) makes you a friend of the world. This is something that elders must avoid at all cost. It is not Rude Rudeness often ows from a misplaced sense of self-importance. In other words, it is easy to give the impression that you are too busy to spend the time necessary to really care for your members. God has placed those in your church under your care because He wants you to serve them. As II Corinthains 13:10 notes, the purpose of authority is to build up, not tear down. Treating church members rudely may mean that they will be reluctant to come to their shepherds when they really need help. It is not Self-seeking This one should be obvious. As we observed from the passages quoted above, love is about laying down your life for someone else. Therefore, being an ofcer is not about you it is about those whom God has called you to serve. This can be illustrated in several ways. However, for right now, lets take just one example. It is the night of the big game. You have been waiting for this for weeks. The phone rings right at kick-off. One of your members is struggling with something that you have been helping him with. You see his number on the caller ID. You think how easy it would be to let the answering machine get this call and you will call him back after the game. This is the essence of selfseeking as opposed to God-seeking. It is a tough choice as you stare at the ID. This is what love means in leadership. Love is not self-seeking. After the brief struggle you gratefully pick up the phone, because it is what God has called you to do. It is not easily angered This is an important element of love. Ephesians 4:2 tells you to bear with one another in love. This means that there will be reasons to bear. James tells you to be quick to listen, slow to speak and slow to become Elders & Deacons Section 1
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angry. An interesting reality in life is that the closer you become to other people the more evident their faults are to you. Those who are married know more about their spouses faults than they did when they rst got married. The same is true for elders. The worldly response is to become increasingly frustrated and angry with your increased knowledge of others faults. However, God does not want His elders, His shepherds, to be angered easily. This means the elders focus must be upon God. Once again, a short temper will make you unapproachable as an elder, and thus keep you from doing what God has called you to do. If you nd yourself becoming increasingly angry, go to your other elders and get help. A short fuse is not love. It keeps no record of wrongs This is closely related to not being easily angered. Keeping a list of things that others have done to you is a sure recipe for anger. This is a challenging aspect of love. It is tied to biblical forgiveness. As an elder you must be discerning about the spiritual needs of the individual members of your church. However, you must not carry with you a list of all the things that someone has done to fail you or others. Love covers a multitude of sins. Peter and Paul agree here. If there are unresolved issues where forgiveness needs to be extended to you or others, then take steps to resolve the issue. If not, then practice the way of love and do not keep a record of wrongs. It always: Dont miss the word always here. Absolute statements like this one show the importance of the directive. Always means no exceptions. Thus, love means protecting, trusting, hoping, persevering are to be constant, not occasional, qualities of the one who loves. Protects A shepherd protects his ock. People who perceive that they are protected will tend to follow much more easily. The post-modern age in which we live brings new threats that will need to confronted. To protect your ock you have to know them and their vulnerabilities. While elders meetings are important, there must be more than meetings in order to adequately protect the ock from a hostile world. If you protect someone, that means that you care about that person. This is what is meant here for elders. Protect, love your ock. Trusts This is an under-used aspect of love. Love means trust; not blind trust, but trust nonetheless. If you have spent the time to instruct, care, invest, and give yourself to the members of your congregation, then trust them to follow through with what you have given them. If Elders & Deacons Section 1
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they fail to follow through, that will become evident to you and them. But initially, to love means that you should trust those under your care. Active trust in others is a vital ingredient in building relationships. Hopes Like trust, hope is something that builds relationships. God wants you to think the best and anticipate good things from your ock. Paul expresses this hope repeatedly in his epistles. Another way to sum up the impact of love is to realize that love thinks the best, not the worst. Love is building. If doubt, skepticism, or cynicism dominate your opinions of those under your care, you will help build in those same attitudes toward you. The elder must always be on the lookout to see if people are heading in the wrong direction. However, your primary calling as an elder is not try to gure out negative motivations and doubt. Your primary calling is to look for the best, anticipating that your teaching and the teaching of your pastor is bearing fruit. In short,love means that you hope for the best. Perseveres The ofce of elder is not for the faint of heart. Exercising leadership means exercising perseverance, or in modern terminology, hanging in there. Spiritual growth is not instantaneous. It takes time for a seed to grow to a mature plant. God wants you, as an elder, to persevere while the growth process runs it course. To bring a plant to the point where it bears fruit takes all of the qualities of love that we have just covered. Temporary setbacks will be frequent. The outcome will not always appear bright or assured. However, God wants you to show love by persevering until fruit is produced. He wants you to take the long-term view. The 21st century is an age of the instant, the immediate. Spiritual growth is one of patience and perseverance. Dont miss this important element of love. Perhaps now we have a clear understanding of what it means to be a shepherd, one who lays down his life for his sheep. Love is demanding, but love is freely given to those who seek it. The role of an ofcer is demanding. However, God has given love as a powerful weapon to protect His ock. To take full advantage of what the Bible says about love and leadership, carefully study the passages about love discussed in this section . Meditate upon them and make application to your own life and ministry. If you are entering this ofce for the rst time, make careful application to your own life so that you can follow the instruction of the apostle Peter to shepherd Gods ock. Be shepherds of Gods ock that is under your care, serving as overseers not because you must, but because you are willing, as
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God wants you to be; not greedy for money, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the ock. There is no better way to be an example than to show biblical love to those you lead. The next paper is on listening and leadership. Good listening has become a lost art. The Bible has much to say about listening, as you shall see.
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P A P E R
S E C T I O N
LISTENING AND LEADERSHIP

If an elder or deacon is to work effectively with those whom he serves, these folks must be persuaded that they are being heard by their elder or deacon. Acquiring the skill of good listening is a challeng. Being a biblical listener is a prerequisite being an effective ofcer. James 1:19 states that all must be quick to listen. Perhaps the greatest challenge of learning to be a good listener is understanding that it requires love to listen. In the previous section you saw how important biblical love is to being a biblical leader. Love means that you put the needs of others before your own. Practically speaking, this means it is important to close your mouth and open your ears. This action offers tangible proof of your desire to serve. The book of Proverbs is a rich resource for church ofcers. One of the goals of this course is to expose new ofcers to this valuable resource. Below are several proverbs that directly address the value of being a good listener. Examine these passages from the vantage point of being a loving leader who listens. Proverbs 17:27-28 27 A man of knowledge uses words with restraint, and a man of understanding is even-tempered. 28 Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue. NIV There is always danger in saying too much. The caution here is not simply to avoid saying bad things. More to the point, it is making sure that what you say is useful to your hearer. In order to do that, you must listen rst. Ephesians 4:29 teaches that your words must benet those who hear them, according to their needs. Listening carefully and speaking sparingly indicates a genuine interest in others. The goal in any leadership situation is always to bring Gods wisdom to bear. This takes careful thought and deliberation. Thus Proverbs teaches that a man who has this knowledge is restrained in his speech. The parallelism of verses 27 and 28 forcefully illustrates that restrained speech is so rare that even a fool appears wise if he just keeps his mouth shut! So, this is a good place for those in leadership to begin. Restrained speech is an indication of wisdom in action. You cant listen when you are speaking. Proverbs 18:2 A fool nds no pleasure in understanding Elders & Deacons Section 1
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but delights in airing his own opinions. NIV Your opinion is not the most important point. Notice carefully that the Holy Spirit says that a fool delights in airing his own opinions. This should bring great pause to the desire to speak quickly. Your opinions are not the leadership that God wants you to give his people. In his excellent commentary on Proverbs, Bruce Waltke translates this verse: A fool does not delight in understanding, But in his hearts exposing itself. The Hebrew word translated exposing by Waltke and airing by the NIV is the same word that is used in ninth chapter of Genesis to describe drunken Noahs indecent uncovering of himself. This is strong imagery indeed. God is warning all of his people and His leaders that great caution must be used when speaking. This surely explains the similar caution and strong warnings about the use of the tongue in the third chapter of James. The fool who exposes his own opinions to public view shows himself for what he is. For those called to leadership in Christs church, this proverb challenges you not to speak your thoughts just because they are pleasing to you. This proverb, like many others, is a plea, an urgent reminder that speaking quickly and giving your own opinion is not what God desires. The thoughts of men are common; it is the wisdom of God that is uncommon. Proverbs 18: 12-13 Before his downfall a mans heart is proud, but humility comes before honor. He who answers before listening that is his folly and his shame. Philippians chapter 2 encourages all Christians to seek the path of humility, with Christ himself as our example. Proverbs 18:12 indicates that humility comes before honor. How well you listen is one indication of your humility. Certainly you want your ofce to be one that brings honor to God. Listening well is an important part of doing just that. Biblical wisdom literature uses parallelism to show that verses 12 and 13 work together to make an important point about listening. The rst line of verse 12 corresponds to the rst line of verse 13 and similarly, the second line of verse 12 corresponds to the second line of verse 13. So we see that a proud heart is linked with the practice of answering before listening, while honor and humility are contrasted with one who answers before listening. This one-two literary punch illustrates just how serious a matter it is Elders & Deacons Section 1
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to answer before you have listened. Quick, hasty responses often leave the listener with frustration and a realization that they have not really been heard. If this is the case, the words of the speaker will tend to be dishonored. This can be true even if the speakers words have good content. Being a leader is not only about being right. You ought to be right. But it is also about love, putting others rst. In this way the church ofcer can be most effective, especially when hard things must be said. Thus we see that a habit that many have acquired, answering before listening, is a shameful thing according to God. He wants your answers to be received so that those under your care will be helped. Listening rst and speaking later is one vital way to accomplish what God wants you to do. Proverbs 18:15 The heart of the discerning acquires knowledge; the ears of the wise seek it out. Verse 15 of this crucial 18th chapter is the cure for speaking without listening. This verse teaches that it is your ears and not your mouth that should be active. Certainly, one important goal for any ofcer in the church is to be discerning. In order to be discerning you need wisdom and knowledge. To help accomplish this, God directs you to have active ears. The heart, your inner man, and your ears are connected; together they form a vital conduit. For example, you son tells you that he got all As on his last report card. The result: your heart is glad and thankful. However, if you hear through your ears that your son has just wrecked the family car, your heart will be heavy. Your ears inform your heart. Therefore, you must listen carefully to seek the knowledge you need to be a good leader. Lets look an example from Solomons own life as a leader to illustrate this. I Kings 3 records how Solomon used his ears to seek knowledge. 1 Kings 3:16-28 16 Now two prostitutes came to the king and stood before him. 17 One of them said, My lord, this woman and I live in the same house. I had a baby while she was there with me. 18 The third day after my child was born, this woman also had a baby. We were alone; there was no one in the house but the two of us. 19 During the night this womans son died because she lay on him. 20 So she got up in the middle of the night and took my son from my side while I your servant was asleep. She put him by her breast and put her dead son by my breast. 21 The next morning, I got up to nurse my son and he was dead! But when I looked at him closely in the morning light, I saw that it wasnt the son I had borne. Elders & Deacons Section 1
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The other woman said, No! The living one is my son; the dead one is yours.
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But the rst one insisted, No! The dead one is yours; the living one is mine. And so they argued before the king. 23 The king said, This one says, My son is alive and your son is dead, while that one says, No! Your son is dead and mine is alive. 24 Then the king said, Bring me a sword. So they brought a sword for the king. 25 He then gave an order: Cut the living child in two and give half to one and half to the other. 26 The woman whose son was alive was lled with compassion for her son and said to the king, Please, my lord, give her the living baby! Dont kill him! But the other said, Neither I nor you shall have him. Cut him in two! 27 Then the king gave his ruling: Give the living baby to the rst woman. Do not kill him; she is his mother. 28 When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice. In this chapter of I Kings, Solomon has just asked God for wisdom. God granted his request and then immediately presented Solomon with a challenging opportunity to test this wisdom. Solomon was presented with a prickly situation. There were two mothers and one baby. Both claimed to be the real mother of this child. Both had a compelling story to tell. Since Solomon apparently had no knowledge of these women previous to this occasion, it appears that he had no tangible evidence to help him decide whom to believe. How was Solomon to solve this dilemma? Remember the context of this narrative. This event happened early in his reign. Public disputes were often settled in an open court setting. Many people were looking on, wondering how the new king would solve this problem. Would he offer a wise verdict or would he be found lacking in leadership? Perhaps some of the courtside observers were thinking that was a tough way to begin a career as king. What would Solomon do? For his part, Solomon could have waited to render his verdict. He could have told them to come back the next day while he held a conference with others to seek advice. Certainly this was a sobering test. Yet we see that Solomon does not hesitate at all. His immediate response was to ask for a sword. Then, once the sword was brought in he ordered the living child to be cut in two and then one half given to each of the two women. Now lets pause the story for a moment. Place yourself in the court Elders & Deacons Section 1
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as an observer. Surely, you would have heard gasps of surprise and shock from those crowded around. Perhaps the old sages were thinking that this was the end of a potentially brilliant reign. Davids son was not worthy of him. He had offered a rash and hasty and insensitively cruel verdict. Imagine cutting a baby in half! The young mans new power had apparently gone to his head. But Solomon had not made a rash judgment. Instead he was following the wisdom he later penned in Proverbs 18:15. Solomon, you see, had been listening. Go back and look at the text. Verses 17-22 are all dialogue. Each of the two women presented her case. There was much to learn from listening. Solomon rst speaks in the narrative in verse 23 ,where he makes a brief summary of the situation. He had been listening, but no solution immediately presented itself. However, Solomon was condent that he would hear something that would show him which woman was telling the truth. Discernment would inform him of which woman was speaking from the position of innocence and truth, and which woman was a guilty liar. He just needed one more set of responses. Okay, lets go back to the story. Solomon gives the order for the baby to be cut in two. One woman cries out in compassion that the child be spared and given to the other woman. Notice she doesnt make an additional claim for her own status as the childs mother. No, she says, let the child live, give him to the other woman. However, in stark contrast the other woman speaks in a deant tone. No, if I cant have him, nobody can. Kill the child! Solomon had been listening. He now had the information he needed to make a wise judgment. Solomon vividly demonstrated the importance of active ears. He had listened carefully to these women. The text records that Solomon spoke only three sentences before rendering his judgmentthree sentences. Solomon had carefully sought wisdom with his ears. No doubt the tone of the two womens answers played into his judgment. As you read the text you can hear the compassion of the childs real mother as she pleads for her sons life. You can also hear the sarcasm and bitterness of the woman whose baby had died. Solomon then speaks two more short sentences. He directs the child be given to the rst woman. He then condently proclaims that she is the childs mother. He did not order rounds of endless testing and deliberation. This wise verdict came about because Solomon listened well. He had active ears. One more point about Proverbs 18:15. Examine verse 28 again. When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice. Elders & Deacons Section 1
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Solomon established his kingly reign among the people of Israel because he had active ears. Those many observers of the kings wise verdict spread the news far and wide--there was a wise king on the throne in Jerusalem. The application is there for today as well. As you listen actively and demonstrate wisdom, the word will spread that there is the wisdom of God in your church. Proverbs 18:17 The rst to present his case seems right, till another comes forward and questions him. Also note this related proverb. Proverbs 18:8 The words of a gossip are like choice morsels; they go down to a mans inmost parts. The last component of being a wise listener in this chapter is found in verse 18. The rst to present a story or case is often persuasive, but not always accurate. Sometimes the rst to present a case is telling the fact accurately, as the narrative in I Kings 3 demonstrated. However, Solomon did not take only the word of the rst woman, he heard the second woman as well. Then he made his judgment. What this verse teaches is that there is a strong possibility of arriving at a wrong decision if you hear only one side of a story or case, no matter how convincing the case is made. If you make a judgment based upon hearing only one side, you can have little condence that you have judged correctly. This passage is an important safeguard to keep you from making an ill informed decision. The eighth verse of the chapter underscores this truth. If you listen to one side of a dispute without hearing the other side, you are in fact listening to gossip. Gossip is something that by its very nature is appealing. That is, it is like a choice morsel. It settles deep in the soul. The safeguard to gossip is to hear both sides. It is possible that the rst person speaking to you about an event or other person does not desire to gossip. However, if he says something that he expects you to believe without independent verication, then at that moment it becomes gossip to you. This is why verse 8 forms an important part of this discussion. No matter how believable the rst persons statements may be, you must seek some independent verication. As an ofcer you will hear many forceful and seemingly believable statements from people. However, you always have a biblical way to respond by following the principle laid out in verse 17. Your response to any matter brought before should always be, Lets go talk to soandElders & Deacons Section 1
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so about this. This is a serious matter which I am happy to help you resolve. The way someone responds to your answer will give you insight as to the actual facts of the case presented. You have an obligation to all in your congregation to hear both sides of any story. If someone is unwilling to go with you to clear up the matter then you have the opportunity to help that person restate their charges to you. You can help him or her understand that things are not always what they rst appear to be. Here is a series of questions that you might ask when someone brings unsubstantiated charges or assumptions to you. Have you talked to the person in question about this? Do you know for a fact that they are angry (or bitter or upset etc.) with you? Did this person really say that you were _____________? How did you nd out this information about __________? Who are the other people who are supposedly upset about this matter? How do you know that they are upset, did you talk with them or hear from someone else?
By asking questions like these you will save yourself and your church from much unrest and disturbance. Proverbs 18:17 mandates that you must seek independent verication of charges that you hear. You must, in short, be a wise listener. The subject of biblical listening is a valuable one for you and church. As Paul indicates in Philippians 4:9, church ofcers are to be examples for the ock. One way you can be a powerful example is to follow the rich instruction on listening found in the 18th chapter of Proverbs. There God has provided practical guidelines for how He wants you to protect his sheep. The most effective shepherds are those characterized by open ears rather than open mouths. Once the church ofcer has loved and listened, he is then ready to speak. The third and last paper addresses this important area of speech.
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P A P E R
S E C T I O N
PLEASANT WORDS AND LEADERSHIP

One of the main functions of an elder in the church is to persuade people to do things they may not want to do. This is, after all, what a shepherd does. He takes his ock from one place to another for their safety and well being because he knows what is best for them. And like the shepherd in the eld, sometimes church ofcers have to encourage and persuade folks to do things they dont want to do for their safety and well being. There are also times when people will have wrong thinking or actions that will need to be changed, for Gods glory and the good of his people. This sometimes includes persuading members to change their direction, perhaps even to repent and seek restoration and forgiveness with others in the body. This task is daunting for even the most seasoned ofcers. And because it is so daunting, it is often approached with trepidation. This sort of leadership is often left undone just because of the challenges presented. Therefore, we may safely conclude that if elders are not trained to speak biblically in their leading of the ock, the church will suffer. This side of leadership is not especially enjoyable . No one, including church ofcers, truly enjoys situations that carry potential conict and disagreement. However, help is available. God knew that His elders would face conict as they went about their duties. So, He directed the Holy Spirit to provide just the right direction to address these concerns. II Timothy 2:23-25 specically addresses this type of situation. Lets take a moment to examine this passage. I will give translations from two popular versions. Dont have anything to do with foolish and stupid arguments, because 00you know they produce quarrels. And the Lords servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will. NIV But refuse foolish and ignorant speculations, knowing that they produce quarrels. he Lords bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, Elders & Deacons Section 1
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if perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. NASU Paul is telling Timothy there will be times when he is confronted by foolish and stupid arguments. He warns Timothy not be drawn into such discussions. Paul tells Timothy that he is not to quarrel or join in these arguments, no matter how outrageous they may be. However, Paul doesnt stop there. As he does so frequently in his letters, he tells Timothy what not to do, followed by what to do. Paul says that Timothy must be kind and not be resentful, even if some of the stupid arguments are directed toward him! This is startling advice. In effect, Paul is saying to Timothy that the outof-control speech and arguments are to end and he, Timothy, is the one to put these things to an end. This is why training is needed. Being an elder in this instance calls for stepping in and putting an end to the foolish, ignorant (see NASU translation) squabbles that may erupt in a church. This is serious business. The elder cannot simply tell those who are making foolish, ignorant, stupid arguments to go away and not come back. Rather, Paul says that these folks must be gently instructed so that the opposition will cease and that repentance and peace will ourish in the body. Such direction goes far beyond nding out who is right and who is wrong in a particular argument. There are higher issues at stake. The Holy Spirit here directs that people who are in opposition to the directives of the elders must be instructed gently. This is a response that is often contrary to the natural reaction one has when one is opposed. Yet the elders must press on to the goalthe goal of seeing peace and repentance replace the foolish quarrels that sometimes dominate church life. Thankfully, Proverbs again offers practical help for the shepherd/ leader in this situation. God fully anticipated that leaders in the church would experience the sort of challenging situations about which Paul instructs Timothy. Paul states that not only must Timothy not quarrel, but he must wade into these messy quarrels, gently instruct those who are causing these disputes, and see that repentance and peace rule the day. The elder is to take no ones side but Gods. Anyone who has experienced church life for any length of time knows that things have not changed much since Paul wrote to Timothy. Proverbs 18 is often referred to as the listening chapter. Proverbs 16 could be referred to as the leadership chapter. In this chapter elders can nd the help needed to quell the struggles illustrated in II Timothy 2:23 and following. Lets begin by listing some key passages in chapter 16. We will look at these in more detail shortly. Elders & Deacons Section 1
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Kings detest wrongdoing, for a throne is established through righteousness. Gods word always has a way of direction for His people. It is vital that leaders search diligently for that way of righteousness. 15 When a kings face brightens, it means life; his favor is like a rain cloud in spring. The way that others perceive your countenance, especially when you are a recognized leader, determines much about how they will respond to your direction. A bright face is a great encouragement to Gods people. 20 Whoever gives heed to instruction prospers, and blessed is he who trusts in the LORD. 21 The wise in heart are called discerning, and pleasant words promote instruction. 22 Understanding is a fountain of life to those who have it, but folly brings punishment to fools. 23 A wise mans heart guides his mouth, and his lips promote instruction. 24 Pleasant words are a honeycomb, sweet to the soul and healing to the bones. NIV Notice the connection with II Timothy 2:25. Pleasant words do provide persuasion in difcult situations. These passages teach three clear principles of leadership: Your goal is to have your ofce established by righteousness Your face does make a difference Pleasant words promote instruction. There will be many potentially difcult situations that will arise as both elders and deacons interface with the ock in order to direct the church. Proverbs 16 provides the help you need to accomplish this task. Lets dig in. Your goal is to have your ofce established by righteousness In verse 12 of chapter 16 Solomon teaches that the kings throne is established through righteousness. Therefore your goal is to be established by righteousness. This means that it is not necessary to know the ins and outs of every dispute . What does matter is that you as an elder be thoroughly versed in Gods word so that nding his Elders & Deacons Section 1
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righteousness is your goal in settling a particular dispute. These words are strikingly similar to Christs directives in Matthew 6:25-34. Christ says not to worry but to seek his righteousness. This applies to the situations that II Timothy 2 envisions. It is not necessary to worry about tying up all the loose ends. Indeed, sometimes you will never nd all of them. But if you seek Christ and His righteousness God will provide what you need. This is the message of Proverbs 16:12. This is how the authority of the elder is established. Recall the events of Solomons encounter with the two women in I Kings 3:16-28. An argument has demanded the attention of King Solomon. Indeed, it was an argument of which he could not know all the details. There were conicting reports and apparently no way to verify which was correct. What Solomon did was to seek Gods righteousness. He reasoned that the one who truly loved the child would show herself, given the right circumstances. Solomon did not have to recreate each detail of the night before. With this biblical condence he did not have to take sides or quarrel. This is the sort of wisdom that Paul is instructing Timothy to employ. Elder, this is the condence you can enjoy in dealing with difcult issues with no apparent resolution. You are serving God and He will honor your search for His righteousness. Notice the impact this had on the people of God: Solomons throne was established by righteousness. 1 Kings 3:28 When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice. N IV Your face does make a difference Next look at verse 15 of chapter 16. 15 When a kings face brightens, it means life; his favor is like a rain cloud in spring. NIV Your face really does make a difference. People do care about what their leaders think. Often, every grimace, absent expression or scowl that a leader may inadvertently make is noticed. People may not care whether the person at the checkout counter has a bright face or not, but they do care whether their leaders at church have a bright expression or not. A good elder will be a humble elder, not thinking too highly of himself. However, those whom he leads do think highly of him. This fteenth verse of Proverbs 16 is simply saying that people notice leaders and how they appear. For example, if an elder appears down or weary, people in the church may think there is some difcult issue that the elders are dealing with. If he appears dour or angry, people will often think he is angry or unhappy Elders & Deacons Section 1
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with them personally. If he appears absent-minded, people may think that he doesnt care. However, if the elder is alert, recognizes and has a pleasant expression for those whom he sees, people tend to be encouraged. This proverb is teaching that the way you appear to others matters. This may seem to be a small item, perhaps even insignicant. But as the proverb reminds us, people do notice their leaders, even their expressions. The way you look at people matters. Knowing that you care for them enough to show it by your facial expression is an important part of leadership. Pleasant words promote instruction As Paul told Timothy, sometimes the general pursuit of righteousness and a pleasant facial expression are not enough. Someone will still have to be persuaded by your words to take a different course than what they planned on doing. This is the connection between Proverbs 16:20-24 and II Timothy 2:23 ff. The words of II Timothy 2:25 represent a challenge to ones natural tendency. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth. When someone directly opposes you, being gentle with that individual is not usually your rst thought . Furthermore, being gentle while you are instructing them is an even greater challenge. Nonetheless, elder, this is exactly what God wants you to do. And as I Corinthians 13:10 teaches, God has provided you with a way to handle this thorny problem. Several important practical realities must be understood when looking at these words of Paul. The rst reality is that elders have authority over the ock. The second is that in certain areas at least, elders have more wisdom than the ock. Third, this authority and wisdom must be exercised with great humility and care. The fourth reality is that the elders bottom line is to see his ock built up in Christ. II Corinthians 13:10. Because of these underlying realities, the elder may not ignore or simply write off some member who is in opposition to his leadership. Lets take a brief look at these realities. Dr. Ross paper clearly establishes that the shepherd has authority. Hebrews 13:17 and I Peter 5 1-5 clearly establish this. Secondly, the qualications of ofce assume men who are wise with respect to the ock. Thirdly, the elder, must see that God, ultimately, has raised him to this high ofce. This indeed is a cause for humility. And, lastly, like the great Shepherd, the elder must Elders & Deacons Section 1
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desire to see those under his care grow to be more and more like Christ. Proverbs 16:20-24 is designed to help with this situation. The structure of this set of verses appears to be chiastic, that is, it forms a unit of thought regarding pleasant words and obedience. The chiasm centers on verse 22, with the other verses forming a concentric parallel structure around it.
20 Whoever gives heed to instruction prospers, and blessed is he who trusts in the LORD. 21 The wise in heart are called discerning, and pleasant words promote instruction. 22 Understanding is a fountain of life to those who have it, but folly brings punishment to fools. 23 A wise mans heart guides his mouth, and his lips promote instruction. 24 Pleasant words are a honeycomb, sweet to the soul and healing to the bones. NIV Verse 22 also lies at the heart of the reasoning behind II Timothy 2:25. Paul wants to see the one who is in opposition to Timothy brought to the place of repentance. Then Paul wants to see the false understanding this person had replaced with truth that will bring the refreshing fountains of Gods wisdom to his life. Paul is not timid in facing the reality that if this person does not change and accept Timothys instruction, he will face Gods hand of discipline in this matter. This is the message of Proverbs 16:22 as well: understanding brings life, and foolishness (also mentioned II Timothy 2:23) brings punishment. So, there is a lot at stake here. The leader must be gentle so that one in opposition sees that it is not Timothy, i.e. the elder, he is disputing with, but the actual Word of God. How is this worthy and yet elusive goal achieved? The chiastic structure helps you focus on Gods how-to. Verses 20 and 24 set the stage. 20 Whoever gives heed to instruction prospers, and blessed is he who trusts in the LORD 24 Pleasant words are a honeycomb, sweet to the soul and healing to the bones. Verse 20 teaches the exciting truth that whoever gives heed to godly instruction will prosper. So, elder, you must believe that what you have to say to the one who is opposing you is that which will richly Elders & Deacons Section 1
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benet him. If you are inwardly irritated at him you will communicate this attitude of irritation whether you want to or not. You will not be in a position to honor Pauls words to Timothy and you are missing the point of Proverbs 16. You want this member of your ock to trust in the Lord and know His blessings. Whatever attitude is in your heart will be communicated to your listener. You can best convey this positive attitude of desiring the best for him by using pleasant words. Underlying the truth of verse 24 is a practical truth that is easy to miss. The one who is in opposition is often upset and on edge to the point of physical discomfort. Your use of pleasant words puts the hearer at ease. A calm, pleasant gentle delivery indicates that you really do care for the person under your care. Honey was the sweetest substance known to the Israelites. Pleasant words used in this situation makes instruction soothing rather than irritating. This is what Paul desires to see happen as Timothy instructs and confronts those who are in opposition to him. As the verses in the chiasm move closer to the center point of verse 22, the focus shifts more to the heart of wisdom. Discernment and wisdom in this context are demonstrated not so much by displaying great knowledge as by using pleasant words. 21 The wise in heart are called discerning, and pleasant words promote instruction. 23 A wise mans heart guides his mouth, and his lips promote instruction A wise man has his eye clearly on Gods prize. The goal here is to see a brother or sister restored to the place of wisdom and repentance. A wise heart produces pleasant words. It takes a wise man to use pleasant gentle words in a difcult circumstance. This is Pauls challenge to Timothy. Anyone can answer a challenge with another challenge. Anyone can answer his opposition with a sharp, stinging comeback. Here, however, I believe the case can be made that Paul is reminding Timothy of this great truth from the Proverbs: the truly wise leader has such discernment that he is able speak pleasantly when he is opposed. The wise elders goal is to see his sheep drinking from the fountain of life and avoiding the punishment of folly. These verses in Proverbs present the pursuit of wisdom in a strikingly relational context. Of course Gods leaders must be knowledgeable about the great truths of the faith and the standards of the Church. But this is only part of the picture. The person who is truly wise in heart, wise in the inner man, is one who cares enough to use pleasant words to Elders & Deacons Section 1
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advance Gods truths. (Notice here the interesting connection between wisdom and heart. This connection is beyond the purview of this manual, but it is an interesting and vital study that is worthy of your time.) Paul believes in the effectiveness of this approach. Being confronted by someone who is angry with you about your leadership is one of the more unpleasant aspects of leadership. However, Paul tells Timothy that God has provided a way to deal with this situation. This is what true ministry is all about. Paul is not encouraging Timothy here to win a theological debate, although that would not be wrong. Paul is encouraging Timothy to minister the word in such a gentle and compelling way that his hearers are brought to repentance and growth. So we see that even in thorny situations in the life of your church, you can speak in a way that may bring about healing and godly growth, even in those who are in opposition to your ministry. Is this a guarantee that that this methodology will always work? Sadly, no. Some will not listen or change no matter how gently and pleasantly words are spoken. This is why church discipline must be exercised sometimes. However, when Pauls instruction about being gentle and pleasant is faithfully followed, if church discipline must be initiated, then at least the elders have the comfort of knowing that they have made every attempt to win the one in opposition . Pauls goal of repentance, growth and peace for the ock is something that you can strive for even in the face of personal opposition. May God richly bless you as you gently instruct those who oppose you.
Implications
These three qualities of biblical loving, listening and speaking are important for the implementation of another key facet of leadership, namely oversight and correction. It goes without saying that the reason God provided shepherds for the church is that the church needs to be loved and cared for. How this care is administered is crucial. Lets take a practical example. A family has decided to leave the church because there is an outside chance that the husband may be able to get a better paying job in a different part of the country. There is no guarantee that the husband will get this job, but he is sure that he must go and move his family anyway. For everyone concerned at the church, this has every appearance of a very poor, impulsive decision. But the church, of course, has no immediate authority to forbid someone to move. How then do the elders administer care in this situation? If the principles described above have
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been implemented, there is a much greater possibility the impulsive husband will listen to caring concerned counsel from the elders. If this husband has no practical experience of being biblically loved, listened to and spoken to, he will most likely resent the attempt of the elders to urge him away from an unwise decision. However, if he knows that the elders do listen and have shown true love for him and his family, he will be much more likely to hear good counsel. Another area where the careful implementation of these biblical principles is important is in the function of committees or ministry groups within the church. Sometimes a particular committee may head off in a direction that is not in keeping with the focus and leadership of the elders. The stage is set for a potentially nasty confrontation. How do you bring the errant committee back in line without alienating them or worse? Again, loving, listening and speaking as biblical leaders will greatly reduce the opportunity for upset. Again, there is no guarantee things will always be peacefully resolved, but there is always the goal to strive for peace, and following these key principles will certainly help in this regard. Elders, just as it the job of husbands to set the tone for love in the home, it is your job to be the example for biblical loving, listening and speaking in the church. Paul encouraged others to follow his example in Philippians 4:9. Christ wants you as elders to set the example for your church. The immediate opportunity for you to practice these principles is with the deacons that God has provided to serve with you. There are too many instances of tension between elders and deacons in Reformed churches. If you, as elders, set the example in loving, listening and speaking, great progress will be made that will benet the entire church.
The Role of the Deacon

Dr. Ross paper on deacons is vital to the understanding of training for this ofce, so we will begin with his paper on deacons.
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P A P E R
S E C T I O N
by Mark E. Ross, Ph.D. Associate Pastor, First Presbyterian Church Columbia, South Carolina
THE ROLE OF THE DEACONS IN THE OVERALL MISSION OF THE CHURCH

The New Testament provides for two types of church ofcers: elders (overseers) and deacons. Pauls letter to the Philippians, for instance, is addressed to all the saints in Christ Jesus who are in Philippi, including the overseers and deacons (Phil. 1:1). The way in which Paul mentions the overseers and deacons clearly identies them as distinct groups within the church. To the elders is committed the shepherding or spiritual oversight of the churches. Paul says to the elders of the church at Ephesus, Be on guard for yourselves and for all the ock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. Acts 20:28 Included within the general function of shepherding the ock is the matter of teaching and instructing the people of God. In I Timothy 3:1-7 Paul lays down the qualications for elders, among which is the ability to teach (v. 2). In Titus 1:9 he further explains this as able both to exhort in sound doctrine and to refute those who contradict. Also included in this ofce is the ruling authority in the congregation. Peter cautions the elders against lording it over those allotted to your charge, but he calls the younger men to be subject to these elders (I Peter 5:1-5). Paul likewise urges the Thessalonian Christians to appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work. I Thessalonians 5:12, 13 Paul does not call these leaders elders, but there can be little doubt that it is elders who are in view. Establishing elders in the churches was among the rst things Paul did in the organization of a church (cf. Acts 14:23 and Titus 1:5). From these passages we can see that the ofce of elder in the Elders & Deacons Section 1
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church is that of a shepherd, of a teacher, of a ruler. But what of the deacons? What is their role in the church? What part do they play in the overall mission of the church? In I Timothy 3:8-13 Paul lays down specic qualications for those who will be deacons in the church. Yet nothing in this passage tells us anything of what the deacons are supposed to do, or what contribution they are to make to the overall mission of the church. To discover these things we must look to the origin of the deacons ofce, which may be found in Acts 6:1-6. This passage is in fact, the only place in the New Testament where we may discover the nature of the deacons ministry. Here we nd that while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. Acts 6:1 We can see here that the infant community of believers in Jerusalem was busily engaged in a relief program of caring for the needy among them. Acts 2:44,45 tells us that the believers in Jerusalem held all things in common, and that property and possessions were sold so that relief might be given to those who were in need. Acts 4:34,35 indicates that the proceeds of these sales were laid at the apostles feet, and they were distributed to each, as any had need. From the beginning of its New Testament life, then, the church was busily engaged in bringing relief to its distressed members. We may also note that the apostles were heavily involved in administering this relief. As the community of believers grew in number, the demands of this relief effort also grew. The beauty of the churchs evident love for its members now became marred by complaints from the Hellenists that their widows were being neglected in the daily distribution of food. This indicates that the supervision being given to this ministry by the apostles was no longer adequate to the demands of the program. Somehow or other, abuses or neglects were occurring. The apostles determined that it would not be possible for them both to provide adequate supervision for the program and to carry out the ministry of the word. Therefore they instructed the congregation to select from among themselves seven men of good reputation, full of the Spirit and of wisdom, whom they could put in charge of the task of aiding the widows (v. 3). The apostles, in turn, would continue to devote themselves to prayer, and to the ministry of the word (v. 4). This situation in the life of the early church provides an important focus for reection on the purpose and duties of the deacons. When it became clear to the apostles that they could no longer carry out both the ministry of the word and the relief of the widows, they provided a Elders & Deacons Section 1
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means by which the latter task might be delegated to another group. From this we may learn that both of these ministries are essential to the church. It simply was not an option to cease providing for the relief of the widows; nor was it permissible to allow the ministry of the word to be neglected. Somehow both ministries must continue. Since the apostles could not do both, they provided for a class of church ofcers who would henceforth be responsible for the ministry to those in need. Though the seven who were chosen to take charge of the relief of the widows are not called deacons here or elsewhere in the New Testament, it is generally agreed that this is the origin of the diaconal ofce in the church. As such, several things may be noted about the diaconal ofce: 1. The diaconal ofce exists to facilitate the ministry of the word by alleviating those called to the ministry of the word of responsibility for other essential ministries. In this way, those called to the ministry of the word are enabled to concentrate on that work, while at the same time no essential ministry of the church is neglected. 2. The diaconate ofce is principally concerned with attending to, as our Form of Government puts it, those in material need or distress (FOG, p. 183, VII.C.1). It is not an option for us whether we shall be concerned about those in need among us. It is our duty. Caring for one another is an essential ministry of the church. 3. The diaconate was entrusted with the congregations purse in order to accomplish the preceding two objectives: (1) to relieve the apostles of this duty so that they could devote themselves to prayer and the ministry of the word; and (2) to provide for the relief of the widows now under their charge. In the church today, we far too often consider the management of the churchs funds to be the deacons main work. But this is to make primary what the scriptures make to be secondary. The primary duty is attending to those within the church who are in material need and distress. Having charge of the churchs funds is to facilitate the deacons in giving relief to those who are in need, and to relieve those charged with the ministry of the word of that duty that they might devote themselves to prayer and the ministry of the word. Once we have identied the principal concern of the diaconate as attending to those within the church who are in material need or distress, we can now discover the importance of this ministry to the churchs overall mission in the world. Jesus gave to His disciples what He called a new commandment, which is, to love one another even as He has loved us (John 13:34). It is Elders & Deacons Section 1
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important that we appreciate how specic this instruction is. Jesus is not saying here that we are to love other people in general. In a way we are to do that too, but that is not what Jesus is talking about here. Jesus is saying that we are to love one another, that is, we are to love our brothers and sisters in Christ, even as He has loved us. Two very specic things are included here: (1) that we are to show love to other Christians, and (2) that we are to love them even as Christ has loved us. In the apostle Johns rst epistle this commandment is applied with concrete illustration. John says, We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the worlds goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? My little children, let us not love with word or with tongue, but in deed and truth. I John 3:16-18 Jesus loved us by self-sacrice, and we are to love one another in the same way. Such is the Lords commandment to us. For that reason it is important that we do it. But it is also important because of what is to result from our obedience. When Jesus gave us this commandment, He also taught us: By this all men shall know that you are My disciples, if you have love for one another. John 13:35 What Jesus is telling us is that the credibility of our witness as Christians will hinge on our keeping of this commandment. That is why Jesus so fervently prayed for us to be made one. He knew that in such sacricial demonstrations of love and unity would be found the convincing proof that Christianity is true. Thus He prayed to the Father, 1 do not ask in behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as Thou, Father, art in Me, and 1 in Thee, that they also may be in Us; that the world may believe that Thou didst send Me. And the glory which Thou hast given Me 1 have given to them; that they may be one, just as We are one; I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me. John 17:20-23 Notice here the results which are to follow from our being perfected Elders & Deacons Section 1
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in unity: (1) the world is to know that the Father has sent the Son into the world, and (2) the world is to know that the Father has loved us even as He has loved the Son. Do these results actually occur when Christians love one another and live together in unity? They certainly did in the days immediately following Pentecost in the church at Jerusalem. In Acts 2:44,45 we read that the believers there were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. As the narrative continues we nd that they were continuing daily in the temple with one mind and were breaking bread together from house to house, taking their meals together with gladness and sincerity, and praising God. Given this evident display of love and commitment to one another and to Christ, we should not be surprised to read that they were having favor with all the people while the Lord was adding to their number day by day those who were being saved (Acts 2:46,47). Chapter 4 of Acts records a similar account. There we read that there was not a needy person among them, for all who were owners of lands and houses would sell them and bring the proceeds of the sales, and lay them at the apostles feet; and they would be distributed to each, as any had need. Acts 4:34, 35 Following this little summary of early church life we read of one notable example of such generosity, that of Barnabas (Acts 4:36,37), who sold a tract of land and brought the proceeds to the apostles. Then we have a notable example of hypocrisy, that of Ananias and Sapphira (Acts 5:1-11), who sold a piece of property and brought some of the proceeds to the apostles, while keeping back a portion for themselves and pretending that they had brought the whole. The Lords judgment fell quickly upon Ananias and Sapphira and they both fell dead on the same day. This caused many to fear even to associate with the Christians, yet despite it all, the church continued in love and unity together, and the Lord continued to add greatly to their number: ...and they were all with one accord in Solomons portico. But none of the rest dared to associate with them; however, the people held them in high esteem. And all the more believers in the Lord, multitudes of men and women, were constantly added to their number. Acts 5:12b-14 Acts 6 reveals the same pattern. Here the church is engaged in a daily distribution of food to widows. But now a complaint arises from Elders & Deacons Section 1
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the Hellenistic Jews against the Hebrews that their widows are being neglected in the daily distribution. The apostles propose that a group of men be elected to oversee this work. The idea meets with favor among the people, and seven men are elected, men full of the Spirit and of wisdom. Evidently this solves the problem, and the next thing we read is that the word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith. Acts 6:7 Here we can notice that not only did the church continue to grow, but even many of the priests, those who had been most opposed to the gospel and who were chiey responsible for the Lords crucixion, even they were now becoming believers. Time and again we see it. When the church shows itself obedient to the new commandment, outsiders take notice and many are brought to faith. The credibility of our message hinges on our love to one another. When we demonstrate such love, the word we preach bears fruit: lives are changed, and people begin to believe that we are truly Christs disciples, that the Father has sent the Son into the world, and that He has loved us even as He has loved the Son. Now certainly it is all Christians who have this responsibility to love one another as Christ has loved us. We must not think that deacons alone are to bear this responsibility. But deacons do bear special responsibility for giving leadership and organization to the churchs ministry to those in material need or distress. As they do this, deacons are making it possible for the church to full a vital part of its overall mission, which greatly aids the proclamation of the word. It is as people see concrete demonstrations of love-love in deed and in truth, not just with word or with tongue--that they take serious notice of what we say. Without this love, though we may speak with the tongues of men and of angels, we are but a noisy gong or a clanging symbol (I Cor. 13:1). It is vital therefore that deacons be faithful to their primary calling within the church, giving leadership and organization to the churchs efforts to provide aid and relief to its members who are in material need or distress. 1f they will do so, we shall surely nd that our message will speak with new power into our communities. What kinds of things might these be in our day and age? There are of course widows today as there were then, and many of these stand in need of help in various ways. There are widows of other types too: those who have been deserted by husbands and left to care for children on their own. Remember that the apostle James has said, This is pure and undeled religion in the sight of our God and Father, to visit orphans Elders & Deacons Section 1
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and widows in their distress, and to keep oneself unstained by the world (James 1:27). There are families in crisis through unemployment, disability, overwhelming nancial problems, etc. There are elderly people who need help in various ways. Far too often we leave those in need to fend for themselves, when God has called us to bear one anothers burdens and thus full the law of Christ (Gal. 6:2). When we fail to do so, it is not just the church which suffers; it is not just that brothers and sisters in Christ are left alone in crisis, though that in itself is a disgrace to us. The world of perishing people also suffers, for unbelievers are then deprived of that which shows most clearly the truth of Christianity, the witness of sacricial Christian love. But if we do what Christ commands, others will see our good works and give glory to our Father who is in heaven (Matt. 5:16). Many times such work happens quite spontaneously and informally, as private acts of one Christian toward another. This is as it should be. It is not as though every act of kindness must be centrally controlled by the deacons. Yet there are times when careful organization and faithful leadership are needed to enable the whole church to respond. It is also important that supervision be given to the whole body to insure that no one in distress is being neglected. It is in such ways that the deacons nd their primary work. This is a work so important that it must not be neglected. Without it the preaching and teaching of the word of God will be much less effective, for then we will lack the concrete demonstrations that make the message credible before an unbelieving, but watching world. May the Lord our God therefore look upon His beloved church and raise up among us deacons who are indeed full of the Spirit and of wisdom, whom we may put in charge of this task, to the end that the name of Christ may be honored because of what we do, and that the preaching of the gospel might be with great power and effectiveness. Soli Deo Gloria!
FIRST FRUITS is a publication ministry of the First Presbyterian Church of Columbia, South Carolina All Scripture quotations are taken from the HOLY BIBLE: NEW AMERICAN STANDARD VERSION. Copyright 1980, 1982, 1983, 1988, 1971, by THE LOCKMAN Foundation.
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As Associate Reformed Presbyterians we are blessed by God to have a man such as Mark Ross as a fellow brother and shepherd. These two papers are a signicant contribution to the study of ofcers in the church. Dr. Ross is offered our heartfelt thanks for his study and work. Two signicant points from this paper help bring into sharp focus the biblical function of deacons. First, the deacons make the work of the elders more effective. In the church today, we far too often consider the management of the churchs funds to be the deacons main work. But this is to make primary what the scriptures make to be secondary. The primary duty is attending to those within the church who are in material need and distress. Having charge of the churchs funds is to facilitate the deacons in giving relief to those who are in need, and to relieve those charged with the ministry of the word of that duty that they might devote themselves to prayer and the ministry of the word. Second, the work of the deacons enhances the whole ministry of the church as it points to Christ. Let us take a moment to examine these two points. The rst point concerns the deacons responsibility to address the particular needs of those in the church who have material need and those who are in some sort of distress. This focus can be achieved by biblical sensitivity to the lives of those in the ock. Jesus actually tells us that this is one of the major tasks that any church must face. Notice whom it is that he specically calls to come for care in the visible church. In Matthew 11:28-30 we read: Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will nd rest for your souls. For my yoke is easy and my burden is light. NIV Jesus specically makes a call to those who are weary and burdened. Jesus tells the church who is coming to be served and cared for. The church today should not be surprised when those in need of comfort come to her doorstep. The church should not be surprised when those who are exhausted by the trials of life come to her. Jesus has told you already what type of people he would call. Therefore, it is fair to say that in this passage, Jesus anticipates the role of the ofce of deacon. So, it is not surprising to see that the rst task given to deacons is one of caring for those in physical need (Acts 6:1-7). This helps you to see that the type of person who best ts the qualications of a deacon is ready to welcome those who have become wearied by life. Christs call is not to those who have it all together, to those who have no problems. Elders & Deacons Section 1
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As Dr. Ross tells us, the primary duty is attending to those within the church who are in material need and distress. That is, those who are weary and burdened. The second main focus is an administrative role, whereby the deacons make it possible for the elders to be free to do the work that they have been called to do. We see these two emphases, 1) care for the weary and burdened and 2) administrative excellence, brought together powerfully in Acts 6:1-7. The new church had a particularly thorny problem right at its beginning an ethnic dispute. The Greeks complained that their widows were being discriminated against by those Jews who were native to the local area of Palestine. This was a problem that had disaster written all over it. Such a problem today would be, in many churches, most likely referred to the elders because of the volatile nature of the situation. Yet, what do the apostles do to solve this problem? They said, in effect, we dont have time for this. We will establish the ofce of deacon so that they can handle this. God has called us to more important things. And that is exactly what they did. The new deacons were called to solve a problem that required skills of oversight, leadership, management and spiritual wisdom. These rst, pattern-setting deacons were men who met this problem head on. Administrative and management skills were needed. There were thousands of people involved in some way with the food distribution. There is no way these seven could have done all of the work of distribution themselves. No, they managed, they delegated, they served. They made the church work. These seven set the model for all of those deacons whom God would call to serve as church history unfolded. There is an important lesson here for all involved in running the church. Acts tells us plainly and powerfully that the deacons made church work. The apostles, acting as the elders of the early church there in Jerusalem, had important work to do. This was work that only they could do. While our elders today are not apostles, our elders do have a unique charge. God has made them accountable for the ock. This is indeed a weighty responsibility. This passage in Acts shows us a dynamic that is essential for church to proceed as the Scripture envisions. Recall what Dr. Ross aptly stated in his paper: Yet there are times when careful organization and faithful leadership are needed to enable the whole church to respond. It is also important that supervision be given to the whole body to insure that no one in distress is being neglected. It is in such ways that the deacons nd their primary work. This is a work so important that it must not be neglected. Without it the preaching and teaching of the word of God will be much less effective, for then we will lack the concrete demonstrations that Elders & Deacons Section 1
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make the message credible before an unbelieving, but watching world. The ofce of deacon is indeed a powerful ofce. The elders identied a critical need in the church. The elders directed that the new deacons address and solve this problem. The deacons did just that. According to Acts, the deacons did not challenge the directive of the apostles acting as elders. Rather, these deacons, because of their qualications as spiritual men, saw the value of protecting the time of the elders so that the church could receive adequate leadership. This is why we can say these deacons made church work. How can you know the truth of this statement? Look at what happened when the elders did their job and the deacons did theirs. Acts 6:7 records this for us. The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith. NASU In addition to the comments made by Dr. Ross on this passage, also see Gordon Keddies excellent commentary on this same verse in his work You are My Witnesses. Here is the message. The ofces of elder and deacon functioned harmoniously and the Word of God spread. This is the model that the church needs today. Paul states the general goal for all Christians in Philippians 1:27: Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand rm in one spirit, contending as one man for the faith of the gospel NIV
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The Job Description of the Deacon

Now we have the foundation to look at the job description of the deacon. The ofcial, particular description is again found in the ARP Form of Government, Chapter VII. Here is the text of this description: CHAPTER VII CONCERNING DEACONS A. DESCRIPTION AND QUALIFICATIONS OF A DEACON 1. The ofce of deacon as set forth in Scripture is one of sympathy and service after the example of Christ. 2. To this ofce should be chosen persons* of good character, honest repute, exemplary life, brotherly love, sympathetic nature, and sound judgment, and who are qualied under the standards recorded in Scripture. B. INDIVIDUAL RESPONSIBILITIES It is the duty of a deacon to be a faithful and diligent Christian, actively sharing in the worship and service of the Church and giving particular emphasis to the duties of his ofce. C. THE DIACONATE 1. Its Purpose The diaconate shall be responsible for the congregations ministry to those in material need or distress. It shall also encourage practice of total stewardship among the members of the congregation. It shall plan, in collaboration with the session, the causes toward which the offerings of the congregation shall be directed; devise effective methods for securing and receiving these offerings; secure and receive special offerings as directed by the session and the higher courts of the Church; and see that all offerings are properly distributed. It shall have the care of the general property of the congregation, both real and personal. In matters requiring extraordinary expenditure for acquisition, construction, or alteration of church property, consent of the congregation is required. The most powerful leadership example that the deacons and elders can give to the church that they serve is this one contending as one man for the faith of the gospel! This is exactly what happened in the situation in Acts 6 that we have been examining. The elders and deacons stood as one man for the cause of the gospel and the word of God kept on spreading. Many came to believe, even the skeptical priests, as a result. Dare we hope for anything less? Thus the task of the deacon is also dened by the relational focus for ministry that the elders provide. If deacons carry out the requests of the Elders & Deacons Section 1
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elders grudgingly, or even worse, contend with them about these tasks, the work of the church will be hampered. The challenge for elders is to lead with sensitivity, compassion and gratitude for the diaconate. Because each church is different, its ministry focus will be different as well. Specic tasks will vary in different churches. Not all churches will have the immediate need of food distribution as was the case in Acts 6. However, in each church there will be those who are weary and burdened. The deacons will need to make it possible for the work of the elders to go on and the needs of the church members to be met. Therefore, the deacons must take their cue from the direction provided by the elders, as did the rst deacons. The following may be taken as a type of Golden Rule concerning elder deacon relationships. Deacons must perceive their role as one of carrying out the ministry objectives of the church. Elders must value the work of the deacons as essential for them to complete their work. Thus, the deacons are called to serve for the good of the church so that the elders can provide the leadership that will bless both God and the church.
In this sense, elders and deacons are coworkers for the ministry of Christ. This has implications: Deacons must be truly valued by the elders as coworkers in Christs church. The elders then must value the contributions of the deacons and work with them to achieve Gods honor in the work of the church. The strength of this relationship (between elders and deacons) is an immediate indication of the health of a local church. This is an important point if deacons and elders are at odds with each other, church growth will be difcult indeed.
When the type of positive relationship mentioned above exists between elders and deacons there will be a strong example of relational power demonstrated for others in the church to model. To repeat, a church that does not have its elders and deacons working together in love, service and appreciation for one another will nd it difcult to Elders & Deacons Section 1
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maintain growth and unity with in the body. For example, consider the deacons responsibility of handling the churchs nances ,and planning and implementing the budget. Imagine the relationship between the elders and the deacons if the deacons took the lead in challenging the church membership to give to support the work of the church. Suppose the deacons were the ones who were saying that more money is needed for ministry. Suppose the deacons encouraged the church to give more to support the initiatives laid out by the elders. Suppose the deacons took the lead in calling for church members to tithe. In churches where this is happening, the elders are freed from the continual concern ever nances. The elders can do a better job of ministry in this environment. In churches where this is not happening the budget time is one of discouragement rather than encouragement. Such opportunities for teamwork abound when then elders and deacons contend as one man for the faith of the gospel. In summary then, the deacons are to serve the church by providing the structure necessary to carry out the ministry initiatives established by the elders. Deacons must be skilled in relationships to bring order and discipline to the church. The ofce of deacon is one of great importance. Training for this ofce must include the skills and vision that we have been discussing. However, what is important at this point is for all to see just how crucial the ofce of deacon is to having a church that is ready to welcome those whom God will call to her those who are weary and burdened.
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A guide for productive, peaceful meetings

Meeting together is a necessary part of life for any organization. Meetings are necessary to communicate, to decide, to plan, to pray, to prioritize for any group of people that numbers more than one person. Despite this necessity, meetings are often less than an optimal experience. While there is not a portion of the Bible that is labeled: Meetings and How to Conduct Them, there are still valuable biblical principles that will, if followed, cause meetings to be productive and peaceful, rather than contentious and combative. Some passages that offer biblical guidelines for meetings Matthew 7:12 In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets. NASU Philippians 2:1-4 Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2 make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. 3 Do nothing from selshness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. NASU 1 Corinthians 14:40 But all things must be done properly and in an orderly manner. NASU Hebrews 13:17 Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprotable for you. NASU Lets take a moment to consider these four passages as they relate to the meetings of the church. The rst passage is, of course, the famous passage that has come to be known as the Golden Rule. Simply stated, Jesus requires that you treat others the way that you would want to be treated. The passage adds an interesting provision which protects the verse from humanism. Jesus states that this Golden Rule is a summary of the Law and the Prophets, that is, the teaching found in Scripture. So, the verse assumes that the way you want to be treated is the way that God says you should be treated. This rules out selsh behavior and encourages you to desire that others treat you and them in a godly way. This is the ultimate standard of fairness. In meetings, there can be no higher standard. So all the parties involved in a meeting, whether it includes Elders & Deacons Section 1
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only two or three people or the entire church, should be concerned rst about treating others with biblical fairness and objectivity. This is what Matthew 7:12 says that you should desire. The verses from Philippians 2 underscore this teaching and amplify it. You should actively see others as more important than yourself. Meetings, then, are not a time to promote your own personal agenda, but to seek the best for the others around you. You dont have to ignore your own interests, but you must make sure that you dont ignore the interests of others. And, building from Matthew 7:12, you must also be willing to dene your own interests as those that are pleasing to God, as stated in the Law and the Prophets. So the verses from Matthew and Philippians imply that in meetings you should pursue the interests of God and others before your own interests. If just these two principles were followed, the experience of church meetings would be greatly improved. But there is more to learn from the Bible about meetings. In I Corinthians 14:40, Paul directs that all things must be done properly and in an orderly manner. Notice the phrase all things. God wants all the activities of the church to be conducted in an orderly manner. This naturally includes meetings. The purpose is not simply to have order for orders sake. The purpose is to seek the good of others (Matthew 7:12 and Philippians 2:1-4) through obedience to Christ and His word in an orderly way. To these three principles of 1) seeking the best for others, 2) putting the needs of others before your own needs, and 3) doing all things properly and in good order, we can add one more abiding principle for meetings: the need for leadership. Hebrews 13:17, as well as a parallel passage in I Peter 5:1-4, teaches that the church must submit to the leadership of its elders. Therefore, it is important to realize that sheep need the care of shepherds. The elders, too, must maintain the spirit of Matthew and Philippians, but they must still lead. The elders are responsible to see that the directive of I Corinthians 14:40 is followed. So, even if elders are not present at some of the smaller meetings of the church, it is still necessary for these biblical principles to practiced. Now we have a complete biblical rationale that should govern all the meetings of the church. Thus, it is possible to state the following guideline: The meetings of the church are occasions when the body of Christ should come together in an orderly manner to ensure that the overall needs of the body are biblically and unselshly met and that God is honored in accordance with the direction of Scripture and the guidance of the elders. How can this be accomplished practically? Fortunately, there is an acknowledged procedural plan for meetings that the church and the Elders & Deacons Section 1
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organizational community at large has historically used for carrying on meetings. This system of organization for meetings is known as Roberts Rules of Order. I know it is possible to object that these rules, per se, are not listed in the Bible. However, as you have just seen, there are dening biblical principles that govern the operation of meetings. The use of Roberts Rules is one way to accomplish this. General Henry Robert was a Presbyterian from Robertsville, South Carolina. He served in the U.S. Army Corp of Engineers. At one point he was called upon to conduct a meeting at his church. The experience was utter chaos. Referencing the book of Judges Robert made the following quote: Where there is no law, but every man does what is right in his own eyes, there is the least of real liberty. Because of the chaotic church meeting, Robert wrote a procedure for conducting meetings with order. This procedure has become known as Roberts Rules of Order. The advantage of Roberts Rules is that it is a system that is widely in use, has stood the test of time, and is acknowledged to be a fair and objective way to conduct meetings. While any one church could decide on its own rules for meetings, this would be an enormous task. The use of Roberts Rules allows for continuity from church to church, as well as providing an orderly and accepted way of conducting business properly and in good order. It is possible that everyone in a particular congregation may not be familiar with parliamentary procedure, as this form of conducting meetings is called. Therefore, it would be wise for the elders to inform the church members about these rules of procedure and encourage them to become familiar with them. Remember, the goal for meetings is to ensure that the interests of others are considered and that order is maintained for Gods honor and glory. Thus, although the implementation of Roberts Rules may appear arbitrary at rst, it is well worthwhile to help the congregation see its immense value . The use of Roberts Rules can prevent meetings from being dominated and controlled by a single leader or by a vocal minority. This is an important safeguard. It is possible for any member to know if meetings are being conducted in a fair and reputable manner. In summary, following parliamentary procedure provides an orderly way to accomplish the public business of the church. Therefore, it is possible to recognize two key components for governing church meetings: 1) Actual decisions made by congregations are to be in line with the doctrines and stated policies and governing documents of our Church which in this case is the ARP Elders & Deacons Section 1
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Form of Government. 2) The actual procedure for accomplishing these actions and making these decisions is governed by Roberts Rules of Order. 1. When a meeting is called to order (see I Corinthians 14:40) there is a stated purpose for the meeting. This purpose is either listed in the bylaws and constitution of the church (The ARP Form of Government) for general and annual meetings, or the purpose is stated in the notication to the members of a called meeting. In a general meeting anything related to the work and purpose of the church can be brought up. Called meetings may only address the particular purposes for which they are called or stated. 2. The minutes of the previous meeting are read by the clerk at the beginning of the meeting. Then the moderator notes the particular purpose of the meeting at hand and then allows motions to be made, from a particular body or committee or from the oor, that address the concern at hand. It is the moderators job to keep the meeting on track move the meeting forward in accordance with its purpose. Thus it is not appropriate for members to speak about whatever they wish to speak. 3. When someone makes a motion, he should address the moderator and state that he moves to have the members take some specic action. Here is an overview of the process of bringing motions to the membership. This material is available online at: www.swans.com/library/ dossiers/robert_rules.html. The method used by members to express themselves is in the form of moving motions. A motion is a proposal that the entire membership take action or a stand on an issue. Individual members can: 1. Call to order. 2. Second motions. 3. Debate motions. 4. Vote on motions. There are four Basic Types of Motions: 1. MAIN MOTIONS: The purpose of a main motion is to introduce items to the membership for their consideration. They cannot be made when any other motion is on the oor, and yield to privileged, subsidiary, and incidental motions. 2. SUBSIDIARY MOTIONS: Their purpose is to change or affect how a main motion is handled, and is voted on before a main motion. 3. PRIVILEGED MOTIONS: Their purpose is to bring up items that are urgent about special or important matters unrelated to pending business. 4. INCIDENTAL MOTIONS: Their purpose is to provide a means of questioning procedure concerning other motions and must be considered before the other motion. Elders & Deacons Section 1
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How are Motions Presented?

1. Obtaining the oor a. Wait until the last speaker has nished. b. Rise and address the Chairman by saying, Mr. Chairman, or Mr. President. c. Wait until the Chairman recognizes you. Make Your Motion a. Speak in a clear and concise manner. b. Always state a motion afrmatively. Say, I move that we ... rather than, I move that we do not ... c. Avoid personalities and stay on your subject. Wait for Someone to Second Your Motion Another member will second your motion or the Chairman will call for a second. If there is no second to your motion it is lost. The Chairman States Your Motion a. The Chairman will say, it has been moved and seconded that we ... Thus placing your motion before the membership for consideration and action. b. The membership then either debates your motion, or may move directly to a vote. c. Once your motion is presented to the membership by the chairman it becomes assembly property, and cannot be changed by you without the consent of the members. Expanding on Your Motion a. The time for you to speak in favor of your motion is at this point in time, rather than at the time you present it. b. The mover is always allowed to speak rst. c. All comments and debate must be directed to the chairman. d. Keep to the time limit for speaking that has been established. e. The mover may speak again only after other speakers are nished, unless called upon by the Chairman. Putting the Question to the Membership a. The Chairman asks, Are you ready to vote on the question? b. If there is no more discussion, a vote is taken. c. On a motion to move the previous question may be adapted.
2.
3. 4. 5. 6.
7.
8.
This overview shows the key components of the motion process. This process allows for being fair and objective in discussion, and providing a Elders & Deacons Section 1
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way for the congregation to care for the needs of others by voting upon the matter at hand. However, there are many types of motions, and procedures for handling them. A chart is provided immediately below to help understand some of them.
Privileged Motions
Second
Amend Amend / Non amend
Debatable
Majority Majority Or % needed to pass M
Required?
Yes / No
Fix time to adjourn
Yes
No
Adjourn
Yes
N/A
No
Recess
Yes
Time only
No
Privilege (quest of)
No
N/A
No
Order of the day
No
N/A
No
Subsidiary Motions M or 2/3 if used habitually to suppress 2/3
Lay on table
Yes
N/A
No
Move Previous Question
Yes
N/A
No
Limit /extend Debate Postpone to denite time Refer to Committee How many on Comm. How to be selected Power & Duties Amend Motion Postpone Indenitely (Kills action) Main Motion
Yes
No
2/3
Yes
Yes
M*
10
Yes
Yes
11
Yes
Yes
12
N/A
Yes
13
Yes
*2/3 may also apply in some situation
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Main Motions:
Accept or Adopt a Report upon a subject referred to a committee Adjourn at, or to, a future time Adjourn, if qualied in any way, or to adjourn when the effect is to dissolve the assembly with no provision for its reconvening Appoint the Time and Place for the next meeting, if introduced when no business is pending Amend the Constitution, By-laws, Standing Rules, or Resolutions, etc., already adopted Ratify or Conrm action taken Rescind or Repeal action taken
To close nominations or to suspend rules requires 2/3 vote This chart is merely an introduction into this type of procedure. However, it does serve to demonstrate how biblical principles that govern our meetings together can be implemented in a way that brings honor to God. To nd an online version of Roberts Rules of Order with notes and explanations, please see: http://www.constitution.org/rror/rror--00.htm Making material available for congregations to learn about and study Roberts Rules in the spirit mentioned above can only help to serve our congregations as they meet together to accomplish what God has called them to do.
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Qualications
A Brief overview of the qualications found in Timothy and Titus While this manual is targeted at training ofcers who have already been selected for service, a brief overview of the qualications of the two ofces is in order at this point. It is interesting to note the strong relational component to these qualications. The Lord is interested in having ofcers who love his people and demonstrate this love. One other brief consideration: Jay Adams in his commentary on this portion of Timothy makes the following observation; But notice, these qualications are not maximal qualications, but provide a minimum standard, appropriate to a growing Christian man. This is valuable insight. If all the qualications listed in Timothy were of a maximum nature, no one would be qualied for ofce. Rather, these qualities are of a minimal nature. They must be present at least to some extent. For example, if there were no indication that a man was gentle then he would not meet the qualications. But is he always as gentle as possible? If this were the standard then no one would qualify. So a man who is able to demonstrate gentleness to some degree, in a growing fashion, would meet the intent of the passage. Like the ofce itself, the individual qualications themselves are ne works to which the ofcer should aspire. Lets begin with the ofce of elder and the scriptural qualications that are given in the book of I Timothy. Elder 1 Timothy 3:1-7 It is a trustworthy statement: if any man aspires to the ofce of overseer, it is a ne work he desires to do. An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?), and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil. NASU These verses stress relational qualities. Notice especially verses 2 Elders & Deacons Section 1
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and 3 in this light. There are the considerations about not being given to enslaved to wine and not being a lover of money. Verse two adds the qualication of being able to teach others the truths of scripture. Rather this to be done one on one or publicly, is an important consideration for those who are to be considered for elders. Verse four focuses on the family of the elder. Paul makes a point that is often not taken seriously enough. An elder must be able to manage his family in such a way that he earns the respect of others. Verse six warns against a new convert taking the ofce. The authority associated with the ofce may lead to conceit and eventually a tragic downfall. Verse seven again stresses the relational component. He must be well thought of by those he deals with outside the church. A moments reection shows the wisdom of these qualications. Even when the minimal standard is used, not many t this list of qualications. Continued prayer that God would continue to raise up such men for service as elder is one the more signicant needs of the church today. Deacon The qualications for deacon are similar in nature though they are not as demanding. One difference in the deacons qualications is that the deacon is not required to be able to teach. Note carefully, ,though that the deacon is required to serve this is the nature of the ofce. Qualied candidates for the ofce should rst begin to show this potential in relational areas. Churches will have more than their fair share of disputes; those who would lead in the church must be prepared to exercise loving leadership to deal with these issues. Also pay close attention to verse thirteen. The ofce of deacon is one of great respect and high standing. As we noted earlier, the service of deacons is essential to the honorable functioning of the church. 1 Timothy 3:8-13 Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. These men must also rst be tested; then let them serve as deacons if they are beyond reproach. Women must likewise be dignied, not malicious gossips, but temperate, faithful in all things. Deacons must be husbands of only one wife, and good managers of their children and their own households. For those who have served well as deacons obtain for themselves a high standing and great condence in the faith that is in Christ Jesus. NASU Elders & Deacons Section 1
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Qualications Summary and Goals Elders are charged with leading and protecting Deacons are charged with providing the structure to allow growth and stability to occur this is the power of serving as God intends The goal is a relational bond that builds loyalty to Christ through the earthly relationships in the church
Ocers and Members

The membership vows taken by new church members form an interesting connection between the new members and the ofcers who are charged to care for and serve them. These questions contain valuable insight into the relational strengths needed by ofcers. Examine the three membership vows listed below to see how important the service of ofcers is in the lives of the new members. Do you accept the doctrines and principles of the Associate Reformed Presbyterian Church, so far as you understand them, as agreeable to and founded on the Word of God?
The vow indicates that the teaching and discipling will be ongoing. Both deacons and elders must be hard at work for this to happen. This vow assumes by the phrase, so far as you understand them, that growth will be ongoing. Since further teaching and discipling is assumed, the example of the church ofcers in being teachable themselves will help make this happen. Do you promise, with the Lords help, to be faithful in the performance of your Christian duties, both in private life and in the work of the Church?
This vow again demonstrates how vital the role of deacon is. As in Acts 6 the deacon is to lead the way in service Do you submit yourself in the spirit of love to the government and discipline of this Church, and seek the peace, purity and prosperity of this congregation so long as you are a member of it?
The elders and deacons need to work together here also to bring this last vow to reality. Service, care, discipline, love, teaching all come together here. This vow anticipates the long view of life commitment to Elders & Deacons Section 1
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Christ and His church. A close examination of these questions will help each ofcer gain a better understanding of the precious task that God has called elders and deacons to perform. This provides the basis for training.
Implementation of training program.

Each pastor knows the individual skills, gifts, knowledge and abilities that his particular group of ofcers possesses. This set of skills will change with each new class of ofcers to be trained. Therefore, it is recommended that each pastor carefully select from the training schedules and materials listed below to meet the particular needs of his church. The guidelines are merely suggestive. However, these guidelines provide the opportunity for appropriate emphasis to be made in each of the ve basic areas of training. Two different training tracks are offered. Each track has three time schedules. The rst track assumes that both elders and deacons are taught together. The second track provides for some specialization. Please modify either track to best meet the needs of your present class of ofcers. The intensive track two, third schedule, includes a lessonbylesson breakdown, with homework that can be used or modied as the pastor thinks best.
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Section 2
Doctrine

Week One: Doctrine
Suggested teaching references ARP Standards G. I. Williams Study Guide to WCF Alternate: Gordon Clark What Do Presbyterians Believe? A comprehensive systematic theology text; e.g. Robert Reymonds A New Systematic Theology of the Christian Faith Classwork In class read through 25% of the WCF As an alternative, read through the rst eight chapters of G.I. Williamsons Study Guide to the WCF before the rst class meeting. Have the class answer questions at end of each chapter. Have discussion on points of interest or concern. Homework Read the next 25% of the WCF. Read chapters 9-17 in Williamson Come prepared with questions about the confession that arise from your study. Refer to the study questions in Williamson. Find at least one topic covered in the assignment in the Confession and look up the reference in a systematic theology text. Come prepared to discuss.
Week Two: Doctrine

Classwork In class read through the next 25% of the WCF Alternate - discuss the questions in the Williamson Study Guide. Have class answer questions at end of each chapter. Have discussion Have discussion on points of interest or concern. Have discussion study from the systematic theology reading Homework Read the next 25% of the WCF. Read chapters 18-24 in Williamson Come prepared with questions about the confession that arise from your study. Refer to the study questions in Williamson.
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Find at least one topic covered in the assignment in the confession and look up the reference in a systematic theology text.
Week Three: Doctrine

Classwork In class read and discuss the next 25% of the WCF Alternatediscuss the questions in the Williamson Study Guide. Have class answer questions at end of each chapter. Have discussion on points of interest or concern. Have discussion study from the Systematic theology reading As an alternate form of discussion consider how the doctrine expressed in the WCF differs from some modern theological trends such as Open Theism. Homework Read the nal 25% of the WCF. Read chapters 25-32 in Williamson Come prepared with questions about the confession that arise from your study. Refer to the study questions in Williamson. Find at least one topic covered in the assignment in the confession and look up the reference in a systematic theology text.
Week Four: Doctrine

Classwork In class read and discuss the nal 25% of the WCF Alternatediscuss the questions in the Williamson Study Guide. Have class answer questions at end of each chapter. Have discussion on points of interest or concern. Have discussion study from the Systematic theology reading As an alternate form of discussion consider how the doctrine expressed in the WCF differs from some modern theological trends in areas regarding baptism and communion. Homework Assign topics for elder discussion in week 5 that have to do with particular theological issues facing your church community. This could range from how to address various cults that may be active in your area or being able discuss points of doctrine that you congregation needs teaching or encouragement.
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Week Five: Doctrine

Doctrine emphasis for elders Discuss with elders how your study of the WCF relates to current matters facing your church. Examples: Preparing college students who encounter attacks on the doctrine of Scripture and formation of the canon. Dealing with particular doctrinal issues in your church community baptism, Arminianism, charismatic or other doctrinal concerns. Dealing with issues pertaining to cult activity in your area. Suggest books from reading list to address doctrinal concerns. Deacons may attend this session if the pastor wishes, but the focus should be on the elders. Homework Read 1/3 of the How to Study the Bible Book by Book
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Section 3
Bible Knowledge

Week One: Bible Knowledge
Suggested Texts: Survey of the Bible by William Hendriksen How to Read the Bible Book by Book by Fee and Stewart Let the Reader Understand by Dan McCartney & Charles Clayton What to Do on Thursday by Jay Adams An Old Testament survey A New Testament survey How to Read the Psalms by Tremper Longman A good Bible atlas such as the Moody Bible Atlas, Holman Bible Atlas or the Zondervan NIV Atlas of the Bible
Week Two: Bible Knowledge

Discuss the types of literary genre in Scripture The Pentateuch Law Narrative Wisdom Literature Prophets Gospels Epistles Apocalyptic Give brief overview of all, but focus on one or two genres for discussion: Discuss timeline for dating of the books of the Bible. Discuss reading assignment. Homework: Assign each ofcer to outline two books of the Bible for the next session. Assign different books to each ofcer and have them give an oral review at the next session. Read 1/3 of How to Read the Bible Book by Book
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Week Three: Bible Knowledge

Classwork Listen to reviews of books of the Bible outlines. Discuss the reading assignment Discuss the types of Bible knowledge reference books and their usefulness to ofcers: Introductions Surveys Commentaries Atlases Dictionaries Encyclopedias Homework Assign each ofcer two additional books of the Bible to outline and prepare an oral review for the next session. Read 1/3 of How to Read the Bible Book by Book
Week Four: Bible Knowledge

Classwork Have each ofcer give oral presentation on outlines of Bible books Discuss reading assignment Show class how to look up data in Bible reference tools Answer questions from class regarding assignments Homework Deacons read paper on deacons by Dr. Ross Elders read paper on elders by Dr. Ross Deacons read assigned chapters in Resources for Deacons by Tim Keller Elders read assigned chapters in The Elder and His Work by David Dickson Read paper on Love and Leadership in Manual
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Section 4
Counseling and Discipline

Week One: Counseling and Discipline
Classwork Read over ARP Standards on discipline Discuss the ve stages of church discipline outlined in the Handbook of Church Discipline. Discuss particular situations when church discipline is appropriate. During the last hour focus the discussion on the goals of preventative discipline. Discuss the idea that through discipleship and caring, most discipline cases can be resolved at stage 3. Homework Elders read Chapters 1-9 in Ready to Restore by Jay Adams Alternate: Choose a book on lay counseling that addresses how to help members address each others problems Have elders prepare questions for discussion that arise during reading.
Week Two: Counseling and Discipline

Classwork Discuss material in reading assignment. Discuss relevance of Romans 15:14; Col. 1:29; Gal. 6:1 and Matthew 18 to daily church life. Discuss Chapter 1 Who should counsel? In particular discuss how the Scriptures are to be used to bring about change in peoples lives II Timothy 3:16-17 Review in depth the 25 principles listed in Chapter 7 Homework Read Chapters 10-Conclusion in Ready to Restore Examine topical work list in appendix. Each elder should bring in at least two topics for discussion that relate to member care.
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Week Three: Counseling and Discipline

Classwork Discuss reading assignment Each elder should report on the items from the topical work list that they studied In particular study Chapter 10 A Biblical Analysis of the Problem and Chapter 16 How to Grow as a Counselor (applies to ofcers as well) Provide recap of the counseling and discipline material and close with prayer for the effective use of these tools in the life or your church. Homework Review rst 5 chapters of the ARP stewardship course In Touch with Paul Read New Testament passages on spiritual gifts: Romans 12; I Corinthians 12; Ephesians 4
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Section 5
Stewardship

Week One: Stewardship
Classwork Discuss the concept of total stewardship The goal is to have each member involved as God has gifted them. This means that stewardship is about more than just money. Each pastor should provide an overview on the stewardship priorities for the church. Discussion of the priority of giving to Denominational Ministry Where money goeshow church benets from denomination Homework Read Chapters 6-12 in ARP Stewardship Manual Pay particular attention to ARP Statement on Tithing
Week Two: Stewardship

Classwork Discuss ARP statement on tithing Firmly establish tithing as a biblical directive Help each ofcer become comfortable in discussing tithing with members. Discuss parable of the talents with reference to discovering the gifts in your church. The discovery of gifts in body is an important opportunity for all ofcers. Discuss and review the rest of the manual. Discuss practical ways that elders and deacons can work together to increase awareness of and participation of stewardship in the church Homework Review all previous lessons covered to date. Be prepared to bring in any lingering questions that still may exist
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Section 6
Wrap up

Wrap up
Use this lesson either to catch up from earlier lessons or to focus implementing the training that has been received in the course. Conclude with prayer for Gods power to be faithful ofcers.
Congratulations!
A certicate will be awarded to each ofcer. Each ofcer completing the training will be registered with Christian Education Ministries.
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Resources and continuing development

Again, each pastor will have particular needs to be addressed. For this reason, additional resources are listed. This is a recommended list, but not as exhaustive one. Pastors are encouraged to use additional appropriate titles as they think best. For those who desire a test format for evaluation, please see A Manual for Ofcer Training by Hall and Buckner listed below. One other note; Winning the War Within, by Jay Adams is listed in the doctrine section because it specically deals with the doctrine of sanctication. The other works listed in this section are broader in scope, but this volume contains key material regarding the sanctication process which is vital for being faithful leaders in the church. LEADERSHIP AND RELATIONSHIPS From Embers to a Flame, Harry Reeder & David Swavely, P&R Publishing Timothy, Titus and You, George Scipione, Timeless Texts Shepherding Gods Flock, Jay E. Adams, Zondervan A Manual for Ofcer Training, Hall & Buckner, Covenant Foundation The Use of the Rod and Staff, Jay E. Adams, Timeless Texts The Elder and His Work, David Dickson, P&R Publishing DOCTRINE ARP Form of Government, Associate Reformed Presbyterian Church The Westminster Confession of Faith for Study Classes, G.I. Williamson, P&R Publishing Systematic Theology, Louis Berkhof, Eerdmans Summary of Christian Doctrine, Louis Berkhof, Eerdmans A New Systematic Theology, Robert Reymond, Nelson Salvation Belongs to the Lord: An Introduction to Systematic Theology, John Frame, P&R Publishing A Theology of Christian Counseling, Jay E. Adams, Zondervan Winning the War Within, Jay. E. Adams, Timeless Texts Outlines of Theology, A.A. Hodge, Banner of Truth Institutes of the Christian Religon, John Calvin, Westminster John Knox Press BIBLE KNOWLEDGE What to do on Thursday, Jay E. Adams, Timeless Texts Let the Reader Understand, McCartney & Clayton, P&R Publishing E l d e r s & D e ac o n s A Tr a i n i n g M a n u a l
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How to Read the Bible Book by Book, Fee & Stuart, Zondervan Survey of the Bible, William Hendriksen, Baker Books Moody Bible Atlas, Barry Beitzel, Moody Holman Bible Atlas, Thomas Brisco, Holman Publishers Bible Note Cards, Ruth Younts, Life is Worship Publishing Group Spirit of the Reformation Study Bible, Zondervan
COUNSELING AND CHURCH DISCIPLINE ARP Form of Government, Associate Reformed Presbyterian Church Ready to Restore, Jay E. Adams, P&R Publishing Handbook of Church Discipline, Jay E. Adams, Zondervan How to Help People Change, Jay E. Adams, Zondervan STEWARDSHIP Resources for Deacons, Timothy J. Keller, PCA In Touch with Paul, Board of Stewardship, Associate Reformed Presbyterian Church
TOOLS FOR TRAINING AND GROWTH PDF les for this course are available on CD, as a download from the Christian Education Ministry Website, and in printed notebook format. Contact the ofce of Christian Education Ministries or our website for additional details. for: Trainers certied by Christian Education Ministry will be available to assist with the training process. Contact the ofce of Christian Education Ministry for more information.
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Elders Bodytraining Manual

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Elder& Deacon

Overview and Note to Pastors

Availability of course materials

Implementation of training program

3 hours 3 hours 3 hours

Counseling and discipline

Counseling and discipline

Counseling and discipline

Leadership and Relationships

THE GAME PLAN FOR SECTION 1

Week Two: Leadership and Relationships

Elders & Deacons Section 1

Week Three: Leadership and Relationships

Go to page 71 for the rest of the suggested training schedule

Elders & Deacons Section 1

Introduction to Leadership and Relationships

Elders & Deacons Section 1

ELDERS AS SHEPHERDS OF THE CHURCH OF GOD

Elders & Deacons Section 1

Member Care Process

Elders & Deacons Section 1

Elders & Deacons Section 1

The Job Description of the Elder

Elders & Deacons Section 1

Working denition for the oce of elder

The signicance of the practice of biblical relationships by church ocers

Elders & Deacons Section 1

LOVE AND LEADERSHIP

Elders & Deacons Section 1

Elders & Deacons Section 1

LISTENING AND LEADERSHIP

Elders & Deacons Section 1

PLEASANT WORDS AND LEADERSHIP

Elders & Deacons Section 1

The Role of the Deacon

Elders & Deacons Section 1

THE ROLE OF THE DEACONS IN THE OVERALL MISSION OF THE CHURCH

Elders & Deacons Section 1

Elders & Deacons Section 1

The Job Description of the Deacon

Elders & Deacons Section 1

A guide for productive, peaceful meetings

How are Motions Presented?

Amend Amend / Non amend

Majority Majority Or % needed to pass M

Fix time to adjourn

Privilege (quest of)

Order of the day

Subsidiary Motions M or 2/3 if used habitually to suppress 2/3

Move Previous Question

*2/3 may also apply in some situation

Elders & Deacons Section 1

Elders & Deacons Section 1

Ocers and Members

Implementation of training program.

Elders & Deacons Section 1

THE GAME PLAN FOR SECTION 2

Week Two: Doctrine

Elders & Deacons Section 2

Week Three: Doctrine

Week Four: Doctrine

Elders & Deacons Section 2

Week Five: Doctrine