I wrote in a recent blog post on 1 Peter 5 that the word “presbuteros” could mean both “old” and “overseer” at the same time. I stated that it is very possible that the situation in 1 Timothy 5 could be the same.
In my last blog post, I covered the use of the two words for “elder” (presbuteros and presbuteis). I noted that, although there are cases where the word “presbuteros” is used for both “old” and “leader,” there were two passages that revealed the two words being used in fixed situations. When the two meanings are placed near each other, the terms “presbuteros” and “presbuteis” are clearly defined. Despite the fixity of the terms, however, being old in age qualified a person for leadership positions among God’s people (the nation of Israel). Thayer’s Lexicon defined “presbuteros” with the following definitions:
1) elder, of age
1a) the elder of two people
1b) advanced in life, an elder, a senior
1b1) forefathers
2) a term of rank or office
2a) among the Jews
2a1) members of the great council or Sanhedrin (because in early times the rulers of the people, judges, etc., were selected from elderly men)
2a2) of those who in separate cities managed public affairs and administered justice
2b) among the Christians, those who presided over the assemblies (or churches) The NT uses the term bishop, elders, and presbyters interchangeably
2c) the twenty four members of the heavenly Sanhedrin or court seated on thrones around the throne of God (Part of Speech: adjectiveCiting in TDNT: 6:651, 931).
There is one definition that stands out most (from our last post on the Old Testament: that is, “members of the great council or Sanhedrin (BECAUSE IN EARLY TIMES THE RULERS OF THE PEOPLE, JUDGES, etc., WERE SELECTED FROM ELDERLY MEN).”
Thayer’s Lexicon helps us see that old men were selected to be on the great Jewish council because of their wisdom and knowledge. This surely can be seen to be a continuance of old men serving as counselors from the time of Solomon and then Rehoboam (1 Kings 12).
It is now time for me to tackle the issue of Biblical Eldership in the New Testament.
To do this, we will start with the text of 1 Timothy 5:
“Do not rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity” (1 Tim. 5:1-2, ESV).
Similar to my post on 1 Peter 5, these first two verses make it seem as though the “elders” of verses 1 and 2 are old men and women—since Timothy is to treat these men and women as “mothers” and “fathers.”
Verses 3-10 refers to widows. Verse 3 says, “Honor widows who are truly widows.” Widows, in this case, are those who are up in age, who have lost their spouses. Notice that Paul writes in verse 4, “If a widow has children or grandchildren, let them first learn to show godliness to their OWN HOUSEHOLD and to make some return to their parents, for this is pleasing in the sight of God.” The widow would have possibly had “children or grandchildren,” which mean that the widow would have been of some significant age. If the widow had family, they were to “honor” their parents, “make some return,” provide for them in their old age. Yes, this would be pleasing to God, for, as Paul wrote in Ephesians 6:2-3, “Honor your father and mother (this is the first commandment with promise), that it may go well with you and that you may live long in the land.” Paul quotes here from Exodus 20:12. The children and grandchildren of widows would be following this commandment spoken by God Himself if they took their parents in and cared for them in their old age. How important is it that widows be cared for? “But if anyone does not PROVIDE FOR HIS RELATIVES, and ESPECIALLY FOR MEMBERS OF HIS HOUSEHOLD, HE HAS DENIED THE FAITH AND IS WORSE THAN AN UNBELIEVER” (1 Tim. 5:8, ESV). To not provide for one’s relatives was to “deny the faith,” to run from the faith, to desert what one believed, to live ungodly. It was a serious charge against someone to not provide for their own family. Paul wrote that the person who abandoned their family was “worse than an unbeliever,” which meant that the person who abandoned their family would be seen as someone who had never come into the Christian church, someone who wasn’t part of the Lord’s family!
Verse 8 says, “Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband…” The older widows were to be selected to serve in the church if they were 60 years old or older. I won’t go into their requirements for selection, now, seeing that the key of this post is to explain 1 Timothy 5.
Verse 17 is the next verse that catches our eye, for it involves the word “elders”: “Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching.” Here the word for “elders” is “presbuteroi,” and this refers to the office of overseer, for these elders “rule” in the churches. The word for “rule” (proistemi) means to be “set over others”. These were the overseers of the church, not just old men and women.
Verse 17 mentions the double honor that comes with laboring as an overseer. Paul points out the first group in line for this, “those who labor in preaching and teaching.” In case the above evidence regarding “elder” does not suffice, this phrase confirms my belief about these elders being overseers in the church. Notice that verse 18 gives quotes from the Old Testament (Deut. 25:4) and the New Testament (Luke) regarding compensation for those who labor in Christian ministry. Verse 19 continues to discuss the office of elder, by telling Timothy how to handle accusations against them: “Do not admit a charge against an elder except on the evidence of two or three witnesses.” Verse 20 tells Timothy how to practice church discipline against the elders: “As for those who PERSIST in sin, rebuke them in the presence of all, so that the rest may stand in fear.”
It is at this point that I’d like to stop and discuss what the “elder man” and “elder women” of 1 Timothy 5:1-2 mean. As I stated earlier, some have said these verses refer to “old men” and “old women.” But the problem with this is that the end of the chapter, vv. 17-24, deal with the office of elder. We’ve already covered verses 17-20, but verse 22 talks about the “laying on of hands,” which was a sign of ordination to an office in the church. One can see the importance of the “laying on of hands” with Timothy; Paul wrote to him in 1 Timothy 4:14, “Do not neglect the gift you have, which was given you by prophecy when the council of elders LAID THEIR HANDS ON YOU…” As Moses laid his hands on Joshua in the Old Testament, and as the elders laid their hands on Timothy when he was installed as Pastor, so should Timothy do the same—but be careful about who would be ordained as a fellow elder in the church.
This is what Phillip Towner, writer of the commentary on 1 Timothy, 2 Timothy and Titus of the New International Commentary on the New Testament wrote regarding context of 1 Timothy 5:
“Paul first addresses Timothy’s way of relating to men. ‘Older’ (presbuteros) in this context is primarily a comparative category of age (1 Peter 5:5). A precise age-range is difficult to pin down (see 4:12 and note; Titus 2:2-3), but depending on which classification of ages Paul followed, an ‘older man’ would be at least older than forty and possibly older than fifty, However, despite the breakdown of age and gender groups that seems to replicate the interpretation, two things frustrate it. First, Paul has just used a cognate term, ‘presbuterion,’ in reference to the committee of elders who lead the church (4:14), and in 5:17 and 19 these elders will be mentioned again. Second, in that later reference there will be discussion about the disciplinary process to be followed in the case of erring elders. It is germane here to point out that probably part of Timothy’s task in Ephesus was to correct the leadership, which had come under the influence of the false teaching. That leadership would have consisted of men drawn from the age range above Timothy’s. And since the activity Paul prohibits as the younger coworker relates to older men could describe a ‘harsh disciplinary rebuke,’ it seems possible that Paul at this point is thinking ahead to 5:19 and how Timothy should exercise his authority to correct elders” (330, 331).”
What makes this conclusion so probable is that, when you look at all of the New Testament’s use of the word “elder” (presbuteros), in addition to passages that distinguish the office from someone of “old age,” you find that the New Testament NEVER ONCE uses “elder” for “older.” The New Testament distinguishes between these two meanings, and provides two different words for purposes of distinction: for the word “elder” (the office) the New Testament uses the word “presbuteros”; but for the word “older” or “old,” the New Testament uses the word “presbutas” or “presbutidas” (see Titus 2:3, 4). The word “presbutas” in Titus 2:2 comes from the word “presbuteis” of the Old Testament (Lamentations 5: 14).
Whereas there was some overlap of the word “presbuteros” in the Old Testament, meaning either “older” or “someone of great rank,” the New Testament does not contain such an overlap. Whenever it wanted to refer to the office of elder, it always used “presbuteros.” This can be seen throughout all of the Book of Acts, as well as James 5:14, and the Gospels, where the Pharisees refer to the traditions of the “elders."
Well, this clears the “elder men” of 1 Timothy 5:1—but what about the “elder women”? I’ll write on this in my next post on biblical eldership.
Showing posts with label Biblical Eldership. Show all posts
Showing posts with label Biblical Eldership. Show all posts
Friday, January 16, 2009
Thursday, January 15, 2009
Biblical Eldership in the Old Testament
My last post on this subject involved 1 Peter 5 and how the term “elder” was used simultaneously for both the office of “elder” and a person of old age in the churches. And I stated that I would return to the text of 1 Timothy 5 with further discussion. I will still do that, but first, I need to cover some ground in the Old Testament. If we’re going to grasp the understanding regarding “elders,” the Old Testament would be the first place to look.
In Exodus 3:16, among the nation of Israel, Moses has to assemble the elders to tell them about God’s decision to deliver them from Pharaoh and Egyptian oppression. It seems then that, from the beginning, “elders” served as leaders among God’s people, for God told Moses to tell them (desiring to get His leadership “on the same team” so to speak). The word for “elders” here is “gerousia,” which refers to a smaller group of elders. I’ll come back to the “gerousia” at a later time.
The elders are not only informed of God’s plan to deliver them—they are also to slay a lamb for their families in order to spread the blood on their doorposts and prevent the death angel from taking the lives of their firstborn (Ex. 12:21). This, too, is the “gerousia.”
But there seems to be a contrast between the “gerousia” and the group of all elders, known as the “presbuteroi.” In Exodus 18:12, when Jethro eats a meal with Aaron and the elders, the term for “elders” in the Greek Septuagint is “presbuteroi.” (For those who may not know, the Septuagint is the Greek translation of the Old Testament). However, the context of Exodus 18:12 is that of leadership, for we see Aaron here, being the priest.
In Exodus 24, when the nation renews its covenant with God, an interesting analysis of the Greek is discovered. In verse 1, the elders of Israel are referred to as “presbuteron”, but when Moses goes up with the other leadership, “Aaron, Nadab, and Abihu” (v.9), the “elders” of Israel are labeled “gerousias.” The elders that remain however, those that Moses doesn’t take with him, are called “presbuterois” in Exodus 24:14. It seems then, that the gerousia was a special group of elders, but all the elders were acknowledged as being in the leadership.
In Leviticus 4:15, we see that the elders (presbuteroi) were to lay their hands on the head of a bull whenever a slaying or crime was committed but no one knew who the guilty party was. In Leviticus 9:1 the elders (gerousian) are assembled with Aaron, who will sacrifice to the Lord on behalf of the people.
In the Book of Numbers, we find mostly the “presbuteroi” being mentioned. In chapter 11, Moses has told the Lord that he can’t do the job of leader all by himself—he needs help. The Lord tells him to take seventy of the elders and bring them to the tent of meeting. Which 70 is Moses supposed to pick? “Gather for Me seventy men…WHOM YOU KNOW TO BE THE ELDERS OF THE PEOPLE AND THEIR OFFICERS…” (v.16) It seems, then, that the seventy chosen to be leaders of the people (with Moses) were those who had been ruling officers among the people already. These seventy elders had already been working in the leadership; to place these men in an even greater position then, would prevent such a strenuous adjustment to the leadership role. God made a smooth transition for these men, who would now aid Moses in the day-to-day work of leading and guiding the people. The Theological Dictionary of the New Testament comments about the 70:
“Moses makes a selection and subordinates the 70 to himself as bearers of portions of his own spirit, thus VALIDATING THEM AT THE SAME TIME AS THE BEARERS OF AN OFFICE…it is another version of Exodus 18:13ff, where on the advice of Jethro suitable men are appointed as heads (sarim) of thousands, hundreds, fifties, and tens and also as judges in minor cases…the point of Numbers 11:16ff, 24ff…is to tell of the APPOINTMENT OF OFFICE-BEARERS…the EARLY CHRISTIAN CHURCH COULD ALSO TURN SOMETIMES TO THIS PASSAGE AT THE INSTITUTION OF PRESBYTERS (see Church Order of Hippolytus, 32.2 and Didaskali Apostolorum II)” (656).
In the Book of Deuteronomy, we find a great number of references to the “gerousia,” such as Deuteronomy 5:23, where God tells that “the heads of your tribes and your elders (gerousia)” came to the burning mountain before God to renew their covenant with Him.
The gerousia served in Deuteronomy as the judicial leaders, those in charge of administration of the law among God’s people. Consider the following examples:
(a) Deuteronomy 25:7—“but if the man does not desire to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders (gerousia) and say, ‘My husband’s brother refuses to establish a name for his brother in Israel…’” (NASB)
(b) Deuteronomy 27:1—“Then Moses and the elders (gerousia) of Israel charged the people, saying, ‘Keep all the commandments which I command you today.’” (NASB)
Aside from these examples, though, lie the references to the general leadership group of elders (presbuteroi) that also appear in a place of prominence in Deuteronomy:
(a) Deuteronomy 31:28—“ ‘Assemble to me all the elders (presbuterous) of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them.’” (NASB)
Notice in the section in which verse 28 is placed, Joshua is also commissioned (31:23) and the Levites are instructed—“Take this book of the Law and place it beside the ark of the covenant of the LORD your God that it may remain there as a witness against you” (v.26). It is apparent, then, that the general group of elders were in a prominent place, one honored as a place of leadership among God’s people. Being old, then, or elderly, was not just a condition of old age—with it, came prominence and honor, and tasks of leadership.
In the Book of Joshua, we see “presbuterous” or “presbuteroi,” the general terms for “elders,” come back to the forefront.
(a) Joshua 24:1 (NASB)—“Then Joshua gathered all the tribes of Israel to Shechem, and called for the elders (presbuterous) of Israel and for their heads and their judges and their officers; and they presented themselves before God.”
Here, when Joshua is addressing the entire nation of Israel, he calls for the heads of the tribes as well as the other leaders, included among them the elders.
In the Book of Judges:
(a) Judges 21:16 (NASB)—“Then the elders of the congregation said, ‘What shall we do for wives for those who are left, since the women are destroyed out of Benjamin?”
The word for “elders” here in the Greek is “presbuteroi.” Notice the context of Judges 21 involves a decision regarding the one tribe, Benjamin, that has been nearly wiped out due to war. The phrase “elders of the congregation” is translated in the Septuagint (LXX) as “hoi presbuteroi teis sunagogeis”. The word for congregation here is “sunagogeis,” from which we get the English word “synagogue.” This word “synagogue” tells us then that these elders are the religious leaders of the assembly. And, as Judges 21 shows, the elders were left to make the decision about the tribe of Benjamin.
There are countless other examples of Jewish elders in the nation and their leading role. However, we must tackle the issue of how the “old” in age complicates the issue of “elder” in the Old Testament.
There are instances where “presbuteros” is used not to denote leadership but old age:
(a) Genesis 43:27 (NASB)—“And he [Joseph] inquired about their welfare and said, ‘Is your father well, the old man (presbuteros) of whom you spoke? Is he still alive?”
(b) Genesis 44:20—“And we said to my lord, ‘We have a father, an old man (presbuteros), and a young brother…”
(c) 2 Chronicles 36:17—“Therefore he brought up against them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary and had no compassion on young man or virgin, old man (presbuteros) or aged.”
(d) Job 42:17—“And Job died, an old man (presbuteros), and full of days.”
These passages are the only ones I’ve found so far that refer to an “old man.” But, make no mistake: there was honor with old age in the Israelite assembly, and God required that those old in age be honored for their age. Leviticus 19:32 (NASB) states:
“You shall stand up before the gray head and HONOR THE FACE OF AN OLD MAN…”
The word here for “old man” is “presbuterou,” from the parent word “presbuteros.” Regardless of whether translations are right or wrong, it seems, then, that those who bore the title “presbuteros” were those of prominence among God’s people. They were not just old men who were to be provided for, but men who were respected, men who had tasks to perform and people to oversee.
The evidence regarding old age gets even better. 1 Kings 12 gives us insight regarding the prominence of elderly men. The context concerns King Rehoboam, son of former King Solomon, who is now ruler over the people. Some of the people come to Rehoboam with grievances, and a request that he not rule with an iron fist as did his father.
1 Kings 12:6 states, “King Rehoboam consulted with the elders (tois presbuterois) who had served his father Solomon while he was still alive, saying, ‘How do you COUNSEL me to answer this people?”
As I stated in my post on 1 Peter 5, the word “elder” could mean “old” and “overseer” at the same time. 1 Kings 12 seems to demonstrate this as well. The word here is “presbuterois” from “presbuteros,” but in this case, it seems that the elders are counselors to the king. These elders seem to be royal assistants, those today that we would say served on a cabinet of a royal or national official.
But, read a little further in 1 Kings 12, and you’ll find that these men are not just in a place of prominence:
“But he forsook the counsel of the elders (ton presbuteron) which they had given him, and consulted with the young men (ton paidarion) who grew up with him and served him” (1 Kings 12:8, NASB).
The “elders” of 1 Kings 12:6 are contrasted with the young men of verse 8. So, here, these elders are “old” men—but they are also in a position of power, for, they served as King Solomon’s advisors, and then as Rehoboam’s. As I stated earlier, being old was not just chalked up to age—it came with leadership tasks. For those who desire to look this up in the Septuagint, you will have to turn to “REGNORUM III, 12:6” in the Septuagint (LXX).
I have one more passage that involves the “old” man: Isaiah 9:14-15:
“14So the LORD cuts off (AF)head and tail from Israel,Both palm branch and bulrush (AG)in a single day. 15The head is (AH)the elder and honorable man,And the prophet who teaches (AI)falsehood is the tail. 16(AJ)For those who guide this people are leading them astray;And those who are guided by them are brought to confusion.”
The context involves leadership, for verse 16 refers to “those who guide” God’s people. Who are the leaders of this people? The folks of verses 14 and 15: the elder and the prophet. The word for elder here, surprisingly, is “presbutein,” but, yet and still, the “old” man is labeled “honorable” and is called “the head.” I think it’s fascinating that the “old man” could be the leader of the nation, above even the prophet! In addition, the word for “old man” here is similar to the word for “older” men in Titus 2!
With 1 Kings 12 and Isaiah 9, we see that being old came with honor and position. Being old was more than something to be pitied—it was something to be admired, hoped for, waited for, something to look forward to. Proverbs 20:29 states, “the glory of young men is their strength, and the HONOR OF OLD MEN IS THEIR GRAY HAIR” (NASB).
Now, I have made the case that with old age came honor. And, there is some ambiguity used with the term “presbuteros” in the Old Testament to denote leaders and old men. But there is a way of cutting through the “red tape”—and the Old Testament provides this “way of escape” for us. How? Through the use of two passages: Isaiah 3:1-5 and Lamentations 5:12-14.
(1) Isaiah 3:1-5 (NASB)—“ 1For behold, the Lord GOD of hosts (A)is going to remove from Jerusalem and JudahBoth supply and support, the whole supply of breadAnd the whole supply of water; 2(B)The mighty man and the warrior,The judge and the prophet,The diviner and the elder, 3The captain of fifty and the honorable man,The counselor and the expert artisan,And the skillful enchanter. 4And I will make mere (C)lads their princes,And capricious children will rule over them, 5And the people will be (D)oppressed,Each one by another, and each one by his (E)neighbor;The youth will storm against the elderAnd the inferior against the honorable.”
Looking at Isaiah 3: 1-5, we see that the “elder” of v. 2 is mentioned along with the soldier, warrior, judge, prophet, diviner, captain, honored man, counselor, and skilled craftsman (vv. 2-3). Surely then, the elder mentioned here is part of the leadership, so the Septuagint uses the word “presbuteron” from “presbuteros.” But, if you look closer, you’ll notice that there is another “elder” mentioned in the same passage in verse 5. The word used here, however, is not
“presbuteros” but, instead, “presbutein.”
Why is “presbutein” used in this passage? Because the word means “old,” in contrast to the “youth” (paidion) of verse 5. In verse 5, age clearly has a role to play; but in verse 2, the “elder” seems to be one in a prominent position, a place of leadership.
Lamentations 5:12-14 is the other major passage that helps us break through the “impasse” of the word “elder” (presbuteros and presbuteis):
12Princes were hung by their hands;(N)Elders were not respected. 13Young men (O)worked at the grinding mill,And youths (P)stumbled under loads of wood. 14Elders are gone from the gate,Young men from their (Q)music.
The context of Lamentations 5 involves the overthrowing of leadership: “slaves rule over us” (v.8), princes were killed (v. 12), and “elders” are no longer given the honor they once held. The word for “elders” in verse 12 is “presbuteroi.” Since “presbuteroi” is placed beside “princes,” we can infer that the reference made is to leadership. However, there is another reference to “elders” in verse 14, and this reference is placed alongside “young men.” The word for “elders” here in verse 14 is “presbutai,” which refers in all its context to an “elderly” man (Titus 2:2). The word for “old” man in Titus 2:2 is “presbuteis.”
As we’ve seen in the Old Testament, the title “elder” came with honor, prestige, and position. There is one thing we didn’t cover, however—and that is the word for “old women.” I will cover this in a future post.
In Exodus 3:16, among the nation of Israel, Moses has to assemble the elders to tell them about God’s decision to deliver them from Pharaoh and Egyptian oppression. It seems then that, from the beginning, “elders” served as leaders among God’s people, for God told Moses to tell them (desiring to get His leadership “on the same team” so to speak). The word for “elders” here is “gerousia,” which refers to a smaller group of elders. I’ll come back to the “gerousia” at a later time.
The elders are not only informed of God’s plan to deliver them—they are also to slay a lamb for their families in order to spread the blood on their doorposts and prevent the death angel from taking the lives of their firstborn (Ex. 12:21). This, too, is the “gerousia.”
But there seems to be a contrast between the “gerousia” and the group of all elders, known as the “presbuteroi.” In Exodus 18:12, when Jethro eats a meal with Aaron and the elders, the term for “elders” in the Greek Septuagint is “presbuteroi.” (For those who may not know, the Septuagint is the Greek translation of the Old Testament). However, the context of Exodus 18:12 is that of leadership, for we see Aaron here, being the priest.
In Exodus 24, when the nation renews its covenant with God, an interesting analysis of the Greek is discovered. In verse 1, the elders of Israel are referred to as “presbuteron”, but when Moses goes up with the other leadership, “Aaron, Nadab, and Abihu” (v.9), the “elders” of Israel are labeled “gerousias.” The elders that remain however, those that Moses doesn’t take with him, are called “presbuterois” in Exodus 24:14. It seems then, that the gerousia was a special group of elders, but all the elders were acknowledged as being in the leadership.
In Leviticus 4:15, we see that the elders (presbuteroi) were to lay their hands on the head of a bull whenever a slaying or crime was committed but no one knew who the guilty party was. In Leviticus 9:1 the elders (gerousian) are assembled with Aaron, who will sacrifice to the Lord on behalf of the people.
In the Book of Numbers, we find mostly the “presbuteroi” being mentioned. In chapter 11, Moses has told the Lord that he can’t do the job of leader all by himself—he needs help. The Lord tells him to take seventy of the elders and bring them to the tent of meeting. Which 70 is Moses supposed to pick? “Gather for Me seventy men…WHOM YOU KNOW TO BE THE ELDERS OF THE PEOPLE AND THEIR OFFICERS…” (v.16) It seems, then, that the seventy chosen to be leaders of the people (with Moses) were those who had been ruling officers among the people already. These seventy elders had already been working in the leadership; to place these men in an even greater position then, would prevent such a strenuous adjustment to the leadership role. God made a smooth transition for these men, who would now aid Moses in the day-to-day work of leading and guiding the people. The Theological Dictionary of the New Testament comments about the 70:
“Moses makes a selection and subordinates the 70 to himself as bearers of portions of his own spirit, thus VALIDATING THEM AT THE SAME TIME AS THE BEARERS OF AN OFFICE…it is another version of Exodus 18:13ff, where on the advice of Jethro suitable men are appointed as heads (sarim) of thousands, hundreds, fifties, and tens and also as judges in minor cases…the point of Numbers 11:16ff, 24ff…is to tell of the APPOINTMENT OF OFFICE-BEARERS…the EARLY CHRISTIAN CHURCH COULD ALSO TURN SOMETIMES TO THIS PASSAGE AT THE INSTITUTION OF PRESBYTERS (see Church Order of Hippolytus, 32.2 and Didaskali Apostolorum II)” (656).
In the Book of Deuteronomy, we find a great number of references to the “gerousia,” such as Deuteronomy 5:23, where God tells that “the heads of your tribes and your elders (gerousia)” came to the burning mountain before God to renew their covenant with Him.
The gerousia served in Deuteronomy as the judicial leaders, those in charge of administration of the law among God’s people. Consider the following examples:
(a) Deuteronomy 25:7—“but if the man does not desire to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders (gerousia) and say, ‘My husband’s brother refuses to establish a name for his brother in Israel…’” (NASB)
(b) Deuteronomy 27:1—“Then Moses and the elders (gerousia) of Israel charged the people, saying, ‘Keep all the commandments which I command you today.’” (NASB)
Aside from these examples, though, lie the references to the general leadership group of elders (presbuteroi) that also appear in a place of prominence in Deuteronomy:
(a) Deuteronomy 31:28—“ ‘Assemble to me all the elders (presbuterous) of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them.’” (NASB)
Notice in the section in which verse 28 is placed, Joshua is also commissioned (31:23) and the Levites are instructed—“Take this book of the Law and place it beside the ark of the covenant of the LORD your God that it may remain there as a witness against you” (v.26). It is apparent, then, that the general group of elders were in a prominent place, one honored as a place of leadership among God’s people. Being old, then, or elderly, was not just a condition of old age—with it, came prominence and honor, and tasks of leadership.
In the Book of Joshua, we see “presbuterous” or “presbuteroi,” the general terms for “elders,” come back to the forefront.
(a) Joshua 24:1 (NASB)—“Then Joshua gathered all the tribes of Israel to Shechem, and called for the elders (presbuterous) of Israel and for their heads and their judges and their officers; and they presented themselves before God.”
Here, when Joshua is addressing the entire nation of Israel, he calls for the heads of the tribes as well as the other leaders, included among them the elders.
In the Book of Judges:
(a) Judges 21:16 (NASB)—“Then the elders of the congregation said, ‘What shall we do for wives for those who are left, since the women are destroyed out of Benjamin?”
The word for “elders” here in the Greek is “presbuteroi.” Notice the context of Judges 21 involves a decision regarding the one tribe, Benjamin, that has been nearly wiped out due to war. The phrase “elders of the congregation” is translated in the Septuagint (LXX) as “hoi presbuteroi teis sunagogeis”. The word for congregation here is “sunagogeis,” from which we get the English word “synagogue.” This word “synagogue” tells us then that these elders are the religious leaders of the assembly. And, as Judges 21 shows, the elders were left to make the decision about the tribe of Benjamin.
There are countless other examples of Jewish elders in the nation and their leading role. However, we must tackle the issue of how the “old” in age complicates the issue of “elder” in the Old Testament.
There are instances where “presbuteros” is used not to denote leadership but old age:
(a) Genesis 43:27 (NASB)—“And he [Joseph] inquired about their welfare and said, ‘Is your father well, the old man (presbuteros) of whom you spoke? Is he still alive?”
(b) Genesis 44:20—“And we said to my lord, ‘We have a father, an old man (presbuteros), and a young brother…”
(c) 2 Chronicles 36:17—“Therefore he brought up against them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary and had no compassion on young man or virgin, old man (presbuteros) or aged.”
(d) Job 42:17—“And Job died, an old man (presbuteros), and full of days.”
These passages are the only ones I’ve found so far that refer to an “old man.” But, make no mistake: there was honor with old age in the Israelite assembly, and God required that those old in age be honored for their age. Leviticus 19:32 (NASB) states:
“You shall stand up before the gray head and HONOR THE FACE OF AN OLD MAN…”
The word here for “old man” is “presbuterou,” from the parent word “presbuteros.” Regardless of whether translations are right or wrong, it seems, then, that those who bore the title “presbuteros” were those of prominence among God’s people. They were not just old men who were to be provided for, but men who were respected, men who had tasks to perform and people to oversee.
The evidence regarding old age gets even better. 1 Kings 12 gives us insight regarding the prominence of elderly men. The context concerns King Rehoboam, son of former King Solomon, who is now ruler over the people. Some of the people come to Rehoboam with grievances, and a request that he not rule with an iron fist as did his father.
1 Kings 12:6 states, “King Rehoboam consulted with the elders (tois presbuterois) who had served his father Solomon while he was still alive, saying, ‘How do you COUNSEL me to answer this people?”
As I stated in my post on 1 Peter 5, the word “elder” could mean “old” and “overseer” at the same time. 1 Kings 12 seems to demonstrate this as well. The word here is “presbuterois” from “presbuteros,” but in this case, it seems that the elders are counselors to the king. These elders seem to be royal assistants, those today that we would say served on a cabinet of a royal or national official.
But, read a little further in 1 Kings 12, and you’ll find that these men are not just in a place of prominence:
“But he forsook the counsel of the elders (ton presbuteron) which they had given him, and consulted with the young men (ton paidarion) who grew up with him and served him” (1 Kings 12:8, NASB).
The “elders” of 1 Kings 12:6 are contrasted with the young men of verse 8. So, here, these elders are “old” men—but they are also in a position of power, for, they served as King Solomon’s advisors, and then as Rehoboam’s. As I stated earlier, being old was not just chalked up to age—it came with leadership tasks. For those who desire to look this up in the Septuagint, you will have to turn to “REGNORUM III, 12:6” in the Septuagint (LXX).
I have one more passage that involves the “old” man: Isaiah 9:14-15:
“14So the LORD cuts off (AF)head and tail from Israel,Both palm branch and bulrush (AG)in a single day. 15The head is (AH)the elder and honorable man,And the prophet who teaches (AI)falsehood is the tail. 16(AJ)For those who guide this people are leading them astray;And those who are guided by them are brought to confusion.”
The context involves leadership, for verse 16 refers to “those who guide” God’s people. Who are the leaders of this people? The folks of verses 14 and 15: the elder and the prophet. The word for elder here, surprisingly, is “presbutein,” but, yet and still, the “old” man is labeled “honorable” and is called “the head.” I think it’s fascinating that the “old man” could be the leader of the nation, above even the prophet! In addition, the word for “old man” here is similar to the word for “older” men in Titus 2!
With 1 Kings 12 and Isaiah 9, we see that being old came with honor and position. Being old was more than something to be pitied—it was something to be admired, hoped for, waited for, something to look forward to. Proverbs 20:29 states, “the glory of young men is their strength, and the HONOR OF OLD MEN IS THEIR GRAY HAIR” (NASB).
Now, I have made the case that with old age came honor. And, there is some ambiguity used with the term “presbuteros” in the Old Testament to denote leaders and old men. But there is a way of cutting through the “red tape”—and the Old Testament provides this “way of escape” for us. How? Through the use of two passages: Isaiah 3:1-5 and Lamentations 5:12-14.
(1) Isaiah 3:1-5 (NASB)—“ 1For behold, the Lord GOD of hosts (A)is going to remove from Jerusalem and JudahBoth supply and support, the whole supply of breadAnd the whole supply of water; 2(B)The mighty man and the warrior,The judge and the prophet,The diviner and the elder, 3The captain of fifty and the honorable man,The counselor and the expert artisan,And the skillful enchanter. 4And I will make mere (C)lads their princes,And capricious children will rule over them, 5And the people will be (D)oppressed,Each one by another, and each one by his (E)neighbor;The youth will storm against the elderAnd the inferior against the honorable.”
Looking at Isaiah 3: 1-5, we see that the “elder” of v. 2 is mentioned along with the soldier, warrior, judge, prophet, diviner, captain, honored man, counselor, and skilled craftsman (vv. 2-3). Surely then, the elder mentioned here is part of the leadership, so the Septuagint uses the word “presbuteron” from “presbuteros.” But, if you look closer, you’ll notice that there is another “elder” mentioned in the same passage in verse 5. The word used here, however, is not
“presbuteros” but, instead, “presbutein.”
Why is “presbutein” used in this passage? Because the word means “old,” in contrast to the “youth” (paidion) of verse 5. In verse 5, age clearly has a role to play; but in verse 2, the “elder” seems to be one in a prominent position, a place of leadership.
Lamentations 5:12-14 is the other major passage that helps us break through the “impasse” of the word “elder” (presbuteros and presbuteis):
12Princes were hung by their hands;(N)Elders were not respected. 13Young men (O)worked at the grinding mill,And youths (P)stumbled under loads of wood. 14Elders are gone from the gate,Young men from their (Q)music.
The context of Lamentations 5 involves the overthrowing of leadership: “slaves rule over us” (v.8), princes were killed (v. 12), and “elders” are no longer given the honor they once held. The word for “elders” in verse 12 is “presbuteroi.” Since “presbuteroi” is placed beside “princes,” we can infer that the reference made is to leadership. However, there is another reference to “elders” in verse 14, and this reference is placed alongside “young men.” The word for “elders” here in verse 14 is “presbutai,” which refers in all its context to an “elderly” man (Titus 2:2). The word for “old” man in Titus 2:2 is “presbuteis.”
As we’ve seen in the Old Testament, the title “elder” came with honor, prestige, and position. There is one thing we didn’t cover, however—and that is the word for “old women.” I will cover this in a future post.
Tuesday, January 13, 2009
Elders Simultaneous?
I stated in last night’s post that the word “elder” (presbuteros) can mean either an elderly person or an office-holder in the church (overseer). I showed two verses of Scripture where the word “presbuteros” can mean both in two different contexts. With 1 Timothy 5, I mentioned that some scholars believe the word “presbuteros” refers to more than just an elderly person in the church—but instead, an overseer, of the church. What does 1 Timothy 5:1-2 really say? Are the “elder man” and “elder women” in this passage referring to elders in the church? Or are they referring to simply old men and women in the congregation?
To answer this question, let’s look at a passage involving elders, such as 1 Peter 5:
1So I exhort the elders among you,(A) as a fellow elder and(B) a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2(C) shepherd the flock of God that is among you, exercising oversight,[a](D) not under compulsion, but willingly, as God would have you;[b](E) not for shameful gain, but eagerly; 3not(F) domineering over those in your charge, but(G) being examples to the flock. 4And when(H) the chief Shepherd appears, you will receive the(I) unfading(J) crown of glory. 5Likewise, you who are younger, be subject to the elders.(K) Clothe yourselves, all of you, with humility toward one another, for(L) "God opposes the proud but gives grace to the humble."
Notice that Peter refers to himself as “a fellow elder.” Here, it seems that Peter is using this to refer to the office of elder in the church. He is a fellow overseer in the church, writing to other overseers in the churches scattered in the Jewish Diaspora. Next, he encourages these elders to “shepherd the flock of God that is among you.” This tells us that the audience of this chapter is the eldership, for they have a flock of God to shepherd, to watch over. The place of prominence in the church is indicated with the words “exercising oversight” and “not domineering over those in your charge.”
However, a problem comes in when we encounter the words of verse 5: “Likewise, you who are younger, BE SUBJECT TO THE ELDERS.”
Wait a minute! The common thought is that Peter here is referring to overseers in the churches, right? Yes—BUT, with the words of verse 5, we see that age clearly has a role to play in Peter’s letter. The overseers of the congregation are not only officeholders, but also advanced in age.
This will come to play in the passage of 1 Timothy 5:1-2 because the contextual evidence points to the view of “elders simultaneous”—that is, that not only are the men and women advanced in age, but also overseers in the church. If 1 Peter 5, which involves instructions concerning the office and age, can have the two ideas of “elder” to coexist, who’s to say that 1 Timothy 5:1-2 cannot present to the student of Scripture the same situation?
To answer this question, let’s look at a passage involving elders, such as 1 Peter 5:
1So I exhort the elders among you,(A) as a fellow elder and(B) a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2(C) shepherd the flock of God that is among you, exercising oversight,[a](D) not under compulsion, but willingly, as God would have you;[b](E) not for shameful gain, but eagerly; 3not(F) domineering over those in your charge, but(G) being examples to the flock. 4And when(H) the chief Shepherd appears, you will receive the(I) unfading(J) crown of glory. 5Likewise, you who are younger, be subject to the elders.(K) Clothe yourselves, all of you, with humility toward one another, for(L) "God opposes the proud but gives grace to the humble."
Notice that Peter refers to himself as “a fellow elder.” Here, it seems that Peter is using this to refer to the office of elder in the church. He is a fellow overseer in the church, writing to other overseers in the churches scattered in the Jewish Diaspora. Next, he encourages these elders to “shepherd the flock of God that is among you.” This tells us that the audience of this chapter is the eldership, for they have a flock of God to shepherd, to watch over. The place of prominence in the church is indicated with the words “exercising oversight” and “not domineering over those in your charge.”
However, a problem comes in when we encounter the words of verse 5: “Likewise, you who are younger, BE SUBJECT TO THE ELDERS.”
Wait a minute! The common thought is that Peter here is referring to overseers in the churches, right? Yes—BUT, with the words of verse 5, we see that age clearly has a role to play in Peter’s letter. The overseers of the congregation are not only officeholders, but also advanced in age.
This will come to play in the passage of 1 Timothy 5:1-2 because the contextual evidence points to the view of “elders simultaneous”—that is, that not only are the men and women advanced in age, but also overseers in the church. If 1 Peter 5, which involves instructions concerning the office and age, can have the two ideas of “elder” to coexist, who’s to say that 1 Timothy 5:1-2 cannot present to the student of Scripture the same situation?
Biblical Eldership: Starting With the Confusion
I realize that this post title is probably gonna turn some folks off. I mean, who wants to tackle the confusing things in life? Life is already confusing enough, so why add to the mass puzzle of chaos?
However, I have to. Studying Scripture and what it has to say about men and women in ministry is no easy subject. There’s a lot of interpretation and word study that must occur in this process. If we don’t study the confusing as well as the simple, someone will read this post and get a half-hearted idea about women in ministry. Don’t worry: God HAS called women and CONTINUES to do so—but we need to see that God’s Word tells us that, and that the writers of Scripture received that revelation—that the Gospel breaks through all barriers, including that of gender.
Now, let’s get to it: when studying what Scripture has to say about Biblical Eldership, there is an ambiguous term that seems to creep up—that is, the word “presbuteros,” which can mean either an “old” person or someone who serves as a presbyter, an elder in the church, one who teaches and preaches. To show you a quick example, take the following:
1 Timothy 5:1-2 (English Standard Version)—“Do not rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity.”
The words for “older” man and woman are “presbutero” and “presbuteras,” which stem from the word “presbuteros.” Here in the immediate context, it seems that they refer to “old” people, since Timothy is told to treat them like he would his “father and mother.” However, some would say that there is evidence that what seems to be “older” men and women here is really something more. What would you say if I told you that?
Not surprisingly, however, there are cases where the word “presbuteros” clearly refers to an old person. Take for example, Leviticus 19:32—
“You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the LORD.”
The word here in Leviticus 19:32 for “old man” (in the Septuagint, the Greek translation of the Old Testament) is “presbuteros” (presbuterou).
Most people believe that 1 Timothy 5 refers to old men and women. What do I believe? Well, to add to the confusion, you’ll just have to keep reading :-)
However, I have to. Studying Scripture and what it has to say about men and women in ministry is no easy subject. There’s a lot of interpretation and word study that must occur in this process. If we don’t study the confusing as well as the simple, someone will read this post and get a half-hearted idea about women in ministry. Don’t worry: God HAS called women and CONTINUES to do so—but we need to see that God’s Word tells us that, and that the writers of Scripture received that revelation—that the Gospel breaks through all barriers, including that of gender.
Now, let’s get to it: when studying what Scripture has to say about Biblical Eldership, there is an ambiguous term that seems to creep up—that is, the word “presbuteros,” which can mean either an “old” person or someone who serves as a presbyter, an elder in the church, one who teaches and preaches. To show you a quick example, take the following:
1 Timothy 5:1-2 (English Standard Version)—“Do not rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity.”
The words for “older” man and woman are “presbutero” and “presbuteras,” which stem from the word “presbuteros.” Here in the immediate context, it seems that they refer to “old” people, since Timothy is told to treat them like he would his “father and mother.” However, some would say that there is evidence that what seems to be “older” men and women here is really something more. What would you say if I told you that?
Not surprisingly, however, there are cases where the word “presbuteros” clearly refers to an old person. Take for example, Leviticus 19:32—
“You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the LORD.”
The word here in Leviticus 19:32 for “old man” (in the Septuagint, the Greek translation of the Old Testament) is “presbuteros” (presbuterou).
Most people believe that 1 Timothy 5 refers to old men and women. What do I believe? Well, to add to the confusion, you’ll just have to keep reading :-)
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