“What are Pastors and Deacons?” (1 Tim. 3:1–12)

Who runs the church? As we continue this series, we’re asking a hotly debated question throughout church history.

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Manuscript:
“What are Pastors and Deacons?” (1 Tim. 3:1–12)
Series: Questioning the Church #7
Text: 1 Timothy 3:1–12
By: Shaun Marksbury
Date: February 23, 2025
Venue: Living Water Baptist Church
Occasion: AM Service

I. Introduction
Who runs the church? Is it a single person at the top, like a president, or a pope? Is it a committee? Does the church even need to be run by anybody — do we even need an organized religion of sorts?

As we continue this series, we’re asking important questions about the church. Those questions have covered everything about the foundational principles of the church to its worship and music. Now, we’re moving onto a more administrative topic this morning.

Of course, administration is perhaps the least interesting but nonetheless contentious issue of the church. How should it be governed? Christians and churches develop many different convictions on this issue (and we should show them appropriate grace). We could spend the morning surveying the various forms of church government, but our time would be better spent considering what the Bible has to speak on this subject.

We want to do that because, regardless of opinion on the question of church polity, all Christians agree that Christ alone rules the church. He owns it, having purchased it with His blood (Acts 20:28). He’s the Head of His body (Col. 1:18), the Chief Shepherd herding His sheep (see 1 Pet. 5:4). Moreover, He has plans for His church that He set in motion from ages past (Eph. 3:9), plans including proper conduct for its members (1 Tim. 3:15). He gave Christians a variety of gifts for the edification of the church (Rom. 12; 1 Cor. 12), specifically apostles, prophets, evangelists, and shepherds and teachers (Eph. 4:11). When we talk about the local church, then, perhaps the best way to describe it is as a theocracy, a place where we obey the Word of our King.

Since the church is His, we want to consider what He has established. What we discover isn’t something disorganized, where everyone brings their own management ideas to the table, nor do we see something burdened with countless layers of bureaucracy.

Rather, the Bible presents two offices for the church, described here in 1 Timothy 3 as overseers (vv. 1–7) and deacons (vv. 8–13). Churches should be governed by a plurality of biblically-qualified elders, ruling independently from others, dependently upon the grace and power of God, and subordinately to His Word. Alongside come deacons, helping to serve the needs of the church, but who do not have ruling authority. Let’s start with the first of those.

II. The Bible calls for the Office of Elders (vv. 1–7)
It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine 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.

The term elder bothers people, but it’s a biblical word to describe a pastor. Some prefer the older English term bishop (which means “overseer,” as this text has). Scripture uses all three interchangeably (Acts 20:17, 28; Tit. 1:5, 7; 1 Pet. 5:1–2). As such, the overseers here in 1 Timothy 3 are elders or pastors.

What’s the difference? We might say that the term “pastor” (or shepherd, poimēn) describes the role or function of the man, the term “elder” (presbyteros) describes the office and character of the man, and the term “bishop/overseer” (episkopos) describes his authority. The term elder is the most common in Scripture for this role (and pastor, ironically, is the least common).

Initially, the apostles appointed elders “in every church” as they planted churches (Acts 14:23). Over time, the elders themselves would elect new elders based on the qualifications we see in this passage. That brings us to the first point about elders:

A. First, Elders must be Biblically Qualified
Search committees have lots of ideas as to what to look for in a pastor, but relatively few read the biblical qualifications here and in Titus 1:5–9. Elders must be men full of the Spirit, with their marriages, ministries, and work in the world commensurate with a Christian ethic. While elders will never be perfect, they should be able to set an example in these areas (cf. Phil 3:17), meaning that everyone in the church should be striving to meet these character traits where appropriate:

Based on 1 Timothy 3:1–7 and Titus 1:5–9, an elder must…
be above reproach, be not addicted to wine, be not a new convert, be the husband of one wife, be not pugnacious, be self-controlled, be temperate, be gentle, be sensible, be prudent, be uncontentious, be not self-willed, be respectable, be not fond of sordid gain, be not quick-tempered, be hospitable, manage his household well, loving what is good,
be able to teach, control his children with dignity, be just and devout, and be free from the love of money, be able to exhort in sound doctrine and to refute those who contradict, have a good reputation outside the church.

Because this is an overview, we won’t go into detail with each of these. It is interesting that most of them come down to his godliness, character, and demonstrated leadership ability in the home and elsewhere. Yet, we also see that teaching is a specific requirement for the position, one not shared by deacons below. Again, it’s not that he is perfect in each of these categories and does not need improvement in one or more of them; he is, however, not disqualified on the basis of any of them.

We also notice something else in Scripture:

B. Second, Elders must be Biblically Plural
Don’t be confused by our use of the singular here. Even though some of us are used to seeing a single pastor in charge, a plurality of elders should led the local congregation — if, for no other reason, the deceitfulness of the human heart (Jer. 17:9) and that there’s safety in an abundance of counselors (Prov. 11:14). Scripture always references elders in churches in the plural (Acts 14:23; Titus 1:5; Jam. 5:14). That doesn’t mean that, among the elders, there won’t be one who teaches the majority of the time, but a board of individuals guards against the interests of any one man.

The New Testament doesn’t command a definitive number of men who should serve as elders, so, we’re free from the temptation to appoint questionable men simply to meet a quota. However, God-given sense dictates that the number should be commensurate with the size of the church. Some are compensated by the church and some are lay elders, unpaid, but holding the same office. Prayerful consideration must be taken by each church to seek what number of elders would best serve the needs of the flock and weigh that against the number of qualified individuals who are in the flock. Why?

C. Third, Elders must Exercise Biblical Authority
As we’ve been discussing this, you may find discomfort in some of the terminology. Some don’t like “elder,” but others may be more bothered by terms like “overseer” or “rule” (5:17). Here, an elder’s care for the church is likened to managing a household, keeping “children under control with all dignity” (v. 4). This means that elders have authority — the question is what it looks like.

Note the authority the Bible grants to elders.
• First, elders must oversee God’s people. That’s the term used here, and in Acts 20:28, Paul told the elders that “the Holy Spirit has made you overseers.”

• Second, elders must care for or manage God’s people (cf. vv. 4–5). These terms are interchangeable in this text. Consider the fact that later, Paul writes that men who won’t work to take care of their families deny their faith and are worse than unbelievers (5:8). If they won’t work for their loved ones, they won’t work for church members. Moreover, as we consider how they raise their children, they should be willing to discipline them while not lacking self-control, leading without domineering.

• Third, elders decide policy for God’s people. When Paul and Barnabas come to the Jerusalem Council in Acts 15, it’s so the elders there can correct an issue in their church. Some of the believing Pharisees began to teach the necessity of circumcision (v. 5), so, “The apostles and the elders came together to look into this matter” (v. 6). For the sake of time, we’ll just have to note that James — who was not an apostle and was therefore an elder — had the final word in the letter which would go to the churches (comp. vv. 19–20 to vv. 28–29). The apostles were involved, but they would pass off the scene soon, leaving the elders play a vital role in church decisions, especially this theological one. So, 16:4 says “they were delivering the decrees which had been decided upon by the apostles and elders,” a decision only ratified by the whole church.

• Fourth, elders lay hands on or ordain those ministering to God’s people. Earlier in church history, the apostles appointed elders (Acts 14:23), and then they sometimes appointed others to appoint elders (like with Titus in Titus 1:5). With Timothy, elders ordained him (cf. 1 Tim. 4:11). Considering the timing of these three examples, a transition arises as the apostles were passing from church history. Of course, ultimately, the Holy Spirit appoints elders (Acts 20:28) — and when God’s Word recorded through the apostles is followed, we can have the assurance that God’s will in the matter has been fulfilled.

• Fifth, elders instruct God’s people in sound doctrine and rebuke those who contradict it (Tit 1:9). Of course, elders do have a charge to persuade others in the Word, but with the weight of authority. An elder must watch for wolves from both outside and inside the congregation and rebuke them (Acts 20:28–31).

• Sixth, elders rule God’s people well (1 Tim. 5:17; cf. 1 Thess. 5:12; 1 Tim. 3:2). Here’s the word that people shy away from, but it’s a biblical term. Some argue that the word simply means to simply lead or guide in a persuasive manner. While it’s true that elders have no license for tyranny, this is the same term that is translated “manage” in 3:4, 5 and 12, and simple persuasive guidance wouldn’t be suitable to fatherhood (imagine a dad who only coaxes his one-year-old to stop sticking forks in outlets)! One of the best Greek lexicons says that, in 5:17, the word means “to exercise a position of leadership, rule, direct, be at the head (of).” That’s why the NASB, ESV, KJV, NKJV, and RSV all translate the word “rule.” Incidentally, the same term is similarly used in 1 Thessalonians 5:12, which says that elders “have charge over you in the Lord.” The key isn’t that they just “rule,” it’s that they do so well.

We had to deal with this question at a previous church, as someone was of the vocal opinion that elders are only supposed to focus on preaching and prayer. However, Scripture uses words like oversee, care, manage, decide, lay hands on, rule, instruct, and rebuke all describe the office of elder. Under Christ, elders have authority nowhere granted to the deacons or even the whole church.

There are important biblical limitations to that authority, though. In fact, v. 6 here introduces the possibility of elders who “become conceited and fall into the condemnation incurred by the devil.” The next verse follows in like manner — an elder may “fall into reproach and the snare of the devil.” Remember that God condemned the false shepherds of Israel for ruling “with force and harshness” (Ezek. 34:4), and Jesus commanded His apostles to not lord their position over people (Matt. 20:25–28).

What’s the dividing line? We must first consider the Great Shepherd of the church, for pastors are His under-shepherds. Contrasting Himself to the religious leaders of His day, our Lord says, “I am gentle and humble in heart” (Matt. 11:29). He told His disciples that those wanting to be first must serve all (Mark 9:33–35). When His disciples ask about seats of prominence, He tells them about the importance of sacrifice and suffering (Mark 10:35–45). He highlights that the self-important leaders of the day loved titles and honors, but the humble will be exalted (Matt. 23:1–12). He calls His people away from lording their positions over others and toward humble service (Luke 22:25–27).

If elders represent Jesus’s teachings and ways in their congregations, then they should model His life. For example, the Lord washes His disciples’ feet, calling them to do the same (John 13:3–17). As such, elders serve not just in teaching Scripture, but also in helping meet physical needs. Paul’s apostolic example was that of “deaconing” (Rm 15:25; Acts 20:19; 1 Cor 3:5; 2 Cor 3:6; 6:4; Eph 3:7), and in Acts 11:29–30, elders were responsible for distributing money. So, elders must be theologians in residence, but never view themselves as ivory-tower, intellectual elites, above “menial” tasks.

Elders serve the congregation as fellow members. As such, all the “one another” commands for Christians apply to elders, too. They should value the needs of others before themselves. As such, consider that with the many caveats to elder rule:

• He should manage or care for the church well (1 Tim. 3:4–5).

• He should pay as careful attention to himself as he does to the flock (Acts 20:28).

• He should rule well and labor in preaching and teaching (1 Tim. 5:17).

• According to 1 Peter 5:1–3, he must shepherd the flock:
o eagerly and willingly exercising oversight (it’s a personal, God-given desire)

o without being compelled to do so (which would be no profit to the church),

o without seeking shameful gain (his desire is not wealth or influence),

o without domineering (he may be firm in conviction, but gentle and humble in heart).

With those important limitations noted, we must stay balanced — the simple exercise of authority is not authoritarian. The Lord still calls His elders to rule, and there wouldn’t be so many warnings against heavy-handed authority if elders lacked authority to exercise. Their attitude, though, is to be that of service, just as the congregation’s is to be that of submission. If any fall into sin and step out from under the roles God has called them to, then Christians in the congregation should engage in the church discipline process (a topic we’ll discuss in a couple of weeks).

We could say more about elders. If you want a detailed treatment on elders, then I recommend Alexander Strauch’s book, Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership. He just recently updated that book, and I hear it’s worth buying again for the new material.

That said, we’re talking about church leadership today, and invariably, the question of deacons arises. So, let’s devote a moment to exploring what the Bible says about them.

III. The Bible calls for the Office of Deacons (vv. 8–12)
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 first be tested; then let them serve as deacons if they are beyond reproach. Women must likewise be dignified, 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.

Are deacons also leaders? Many of us who have come from a Southern Baptist background typically think of a single pastor who operates like the CEO of a company, with a board of vice-presidents known as deacons. Some churches even imbue the deacons with the ultimate authority of the church — perhaps informing the pastor that he answers to them! In most cases, deacons operate as lay leader of the congregation, helping to make decisions about the operation of the church. This is not how we see deacons in Scripture.

So, what does Scripture say? The Greek word family that the Bible uses (diakonos, diakonia, and diakoneō) speaks of general service such as serving food, like when Peter’s mother-in-law was healed (Luke 4:39; cf. John 12:2; Luke 10:40; 17:8). It can refer to administration or “ministry” (1 Cor. 12:5; 2 Cor. 9:12), like the monetary “relief” efforts for those in Judea (Acts 11:29). The Christian concept is service to others and to “the Lord with all humility” (Acts 20:19).

All Christians should be involved with this spiritual service, and the Lord commends the church active in it (Rv 2:19). Even so, as with other spiritual duties in the faith, God wants some in the church to specifically devote themselves to the “deaconing” task. Interestingly, though, the Bible doesn’t specifically describe the duties of the deacon, and only a verse or two indicates that there even is an office of deacon within the church (some respected Bible teachers therefore conclude that it doesn’t even exist). At the very least, we can conclude that the New Testament doesn’t put the emphasis on the office of deacon as some of our fellow Baptist churches do.

Even so, the office (and need) exists. We might say it exists as needed; for instance, Acts 6:1–6 calls for qualified men who could fulfill the ministerial need for the neglected Hellenistic Jews. Philippians 1:1 refers to both “overseers and deacons,” i.e., the groups of elders and servants. Here in 1 Timothy, we read, “Deacons likewise” (v. 8), giving a similar list of qualities. The emphasis of Scripture is simply on the personal and spiritual character of the individual, not the job description. Still, we will appoint deacons as ministries are needed or their administration is required.

It’s a ministry of service, but this doesn’t mean that deacons only serve. Both Philip and Stephen, deacons from Acts 6, performed apostolic signs among the people (cf. Acts 6:8; 8:6–7). While such signs didn’t continue past the apostolic age, we note that their work included gospel proclamation (cf. Acts 7), as Scripture also calls Philip an evangelist (Acts 21:8). Here, in 1 Timothy 3:9, we read that deacons should be “holding to the mystery of the faith with a clear conscience.” As such, deacons should continue to grow in in spiritual knowledge and proclaiming the gospel. It’s not unheard of for deacons to even become elders in churches, though those who remain deacons fulfill just as an important role in the church, meeting physical and material needs.

Even though we see deacons as having an office, they are not a group with spiritual authority in the church. When the deacons were selected by the church in Acts 6, we see that the Apostles appointed them (v. 6). Again, when the church needed those relief funds, they were “sending it in charge of Barnabas and Saul to the elders” (Acts 11:29–30). The deacons are always depicted in Scripture as being under authority, and we nowhere read that they made any decisions for the church.

IV. Conclusion
Perhaps this has all been new for you. There is a lot of tradition and disagreement about this issue, even in Baptist circles. Some of that is old, while some is newer (the founders of the Southern Baptist Convention would have largely agreed with this, but view SBC churches are led by a plurality of elders today).

It’s important to note that churches are not false simply for lacking this exact model of church leadership. I’ve personally benefited from a variety of congregations, as probably have many of you. God is gracious, and He saves people in many kinds of churches, and praise Him for it.

Still, we must ask ourselves if we are doing things as Scripture directs, including in how we organize our leadership. Our conviction is that authority starts with the Lord Jesus Christ and His Word, applied faithfully through a biblically-qualified elders, assisted in ministry by deacons, with all Christians bearing responsibility for their belief and conduct within the church.