The idea of office has fallen on hard times in North America. The fact that many Christians probably don’t know what I am referring to when I speak of “office” is an indication that I am at least running down the right trail with this criticism of modern day Christianity. This term refers to the office of an elder or a deacon in the church and more loosely to the office of every believer. If you hold to a 3/4 office view of authority in the church, then it refers the office of an elder or a deacon or a pastor or a theologian/seminary professor. I won’t get too much into that debate here.
I want to demonstrate here how this “idea of office” is a Biblical idea. It is my purpose to show how Christians must uphold their own office as believer, but also the various authority structures that Christ has ordained for His Church: at minimum the office of elder and deacon that we find in I Timothy 3.
As I launch into this topic, you should know that some of my work here is based on an old dead Dutch theologian (some of the best theology), Rev. K. Sietsma. He put out his book “the Idea of Office” already in the Pre-WW II Netherlands. The copy that I have is a book that has been translated out of the Dutch by Henry Vander Goot. It was published in 1985 by Paideia Press in Jordan Station, Ontario, Canada. There are some points that I disagree with in the book, but that is not the purpose of this essay. If I quote Sietsma, I will add the page number. That being said, find a copy if you can and try to read it. It is a short book.
The Officers of the Church:
The exact terminology of “office” is found primarily in Acts 1:20, which reads: “For it is written in the Book of Psalms, ‘May his camp become desolate, and let there be no one to dwell in it’; and ‘Let another take his office.’” This is referring to the work of the Apostles to find a 12th apostle, following the death of Judas for his sin of betraying Jesus. The word that is translated as “office” here comes from the Greek word “ἐπισκοπή/episkope.” It is most literally translated as “oversight” and refers to the “overseers” of the church in passages like Acts 20:28 and I Tim 3:1. You will notice that the ESV translates it as “the office of overseer” in its translation of I Tim. 3:1.
Acts 1:20 quotes from Psalm 109:8, which uses the Hebrew word “פְּקֻדָּה” to refer to “office,” a word that can also refer to “oversight” or “overseer” in the Old Testament. For example, in Numbers 4:16, Eleazar the son of Aaron is given oversight over the whole tabernacle and all that is in it. In II Kings 11:18, the priest appoints watchmen over the house of the Lord. In I Chronicles 24:3, King David with the help of Zadok appoints men to certain duties in their service. In I Chronicles 26:30, 1700 men are given oversight over Israel for all the work of the Lord and the service of the king. In II Chron. 24:11, we see these appointees referred to as officers. So if we use the language of the Old Testament, one might regard elders as officers, overseers, watchmen, who with the aid of deacons (servants) govern the church. When we see the language of these men being appointed, that might shine some light on the work of Titus (Titus 1:5) and the apostolic pattern (Acts 14:23).
Louis Berkhof brings out an interesting nuance that frequent mention is made of elders, but also bishops, to refer to a similar class of officers. While elders were not initially teachers, eventually this becomes attached to their office (Eph. 4:11, I Tim. 5:17, II Tim. 2:2). It appears in I Tim 5:17 that as time went on, some elders are given the task of rule and others the task of teaching. As an aside, the term ‘elder’ seems to emphasize age, and the term ‘bishop’ seems to stress oversight [Louis Berkhof, Summary of Christian Doctrine (Grande Rapids, Eerdmans, 1938), p. 158].
This is a very brief summary from one specific angle. There are many other word studies that we could do on authority in the church. But for the sake of time, I will continue. As we expand outward to look at the whole body of Biblical evidence on this, clearly then we see an idea of ordained office in both the Old and New Testaments. Certain men serve as “officers” in the Church – whether that be the deacons or elders or any of the names that are associated with “office” in the New Testament, like the Apostles or Timothy, Tychicus, Titus, etc.
The “Idea of Office”:
An office, like the “office of overseer” in I Timothy 3:1, is clearly a reality in the New Testament. There are positions of authority that are held in the church.
500There are a couple principles that we must lay out as we develop the idea of office. First, God is the complete and absolute sovereign of all the universe. The logical conclusion of this axiomatic statement is that all human authority is then limited. It is delegated, not transferred. This is why even the civil authority is described in Scripture as “a minister of God” (Rom. 13:4).
Sietsma puts it this way:
“two elements in the idea of office come to the forefront: (1) the idea that man is charged with responsibility, though granted a certain relative independence vis-a-vis God; and (2) the idea that the essence of office depends on the divine mandate.”
Rev. K. Sietsma, The Idea of Office (Jordan Station, Paideia Press, 1985), p. 24.
Both of these points are important to understand in all the spheres of authority, whether we are considering the office of the civil magistrate, the office of overseer in the church, the office of father, or the office believer (self-government). If the essence of office depends on divine mandate, then a father’s authority over his children does not lie in himself, the authority of an overseer in the church does not lie in himself, but in the decree of the Lord. And that means that he too is a man under authority (Matt. 8:9). His authority is a limited and delegated authority.
This is why historically when the Reformers spoke of ecclesiastical authority they never simply spoke of an internal call (from the Lord), but also an external call (from His Church). If a man feels that he is called by the Lord and presses himself forward into the office of elder or deacon, that does not mean that he is indeed called. We only have his word, which can be nebulous. There is neither accountability or transparency. Timothy also had to live by the standard for elders and deacons (I Tim. 3). While Paul does commend Timothy for his track-record of life (II Tim. 3), yet Paul also appeals to the external laying on of hands (II Tim. 1:6-7). As we see in Acts 6, the selection of deacons involves a process of the Apostles and the congregation working together to call qualified men. Sietsma writes again:
“… it should not be the case that someone accepts a call because he feels capable of the office. Rather, having been called by the congregation and as such by God, the person chosen accepts the office in spiritual obedience, expecting that the Lord will increase his ability not by any miraculous strokes, but according to his faithful promise.”
Rev. K. Sietsma, The Idea of Office (Jordan Station, Paideia Press, 1985), p. 42-43
Is any one elder or pastor or deacon a servant of the congregation or of the body of elders or elders and deacons together? Primarily each one stands subject the one who has authority over all: this means that the primary act of service is to Christ. Sietsma points out that office has an administrative character in that the office-bearers of the church are called to administer the rule of Christ into the congregation. They do so by administering His Word, His sacraments, His loving and gracious discipline within the church of Christ.
This then stands in opposition to ecclesiastical anarchy, the idea that a man’s authority in the home, the state, or the church, is derived from the “will of the people”, an idea which came via the French Revolution. Sietsma writes again: “… the idea of office is destroyed as it is transformed into the idea of the mandate of the masses.” (p. 40) It also stands in opposition to the belief that a man’s authority resides in himself, his charisma, or powerful presence. Rather, any office, but especially office in the church, is subject to the glorious reign of Christ, rests in the mandate of Christ, and is limited by the rule of Christ. His yoke is easy and burden light.
On one hand, we must contend against this democratic and anti-authoritarian age which denies office all-together, or bases it entirely on a social contract (ie the will of the people). On the other hand, we must contend against those officers of the church (or state or family) who claim authority that belongs only to God (authoritarianism), when each one is called to an office to be a minister of God. It is clear that God does indeed want His church to be ruled, for there to be overseers in the church, watchmen in His house.
Why Does it Matter?
We live in a godless, anti-authoritarian, egalitarian age. In response to the spirit of the age, we see a rising authoritarianism in our civil governments. It is easy for the spirit of the age to creep into the Church. Egalitarianism is an idea that seeks to pursue complete social equality through anti-authoritarian measures. This egalitarianism can take on the form of modern day spirituality which avoids the clear command of Christ for a mystical sense of unity and oneness with the divine. The only way this egalitarianism can be achieved is by dismantling ecclesiastical government as well as other forms of government like that of the family. But as we see clearly in the Scriptures, we do not promote “office” or “authority” in the church simply because we want to or because we have an inflated sense of self-importance, but because Christ has called us too, because Christ has determined that this is one of the tools by which He will preserve and increase His holy Church. His intentions for His one, holy, catholic, church, will militate against all the false and anti-God philosophies of the modern age that raise themselves up against the knowledge of the living God and His rule in the Church (II Cor. 10:1-6).
Christ the Office-bearer:
It is important to recognize that Christ is the primary office-bearer. It is central that we uphold the inherently Biblical truth that Christ is the sole Head of His Church (Eph. 1:22, 5:23, Col. 1:18). In our Lord’s baptism in the Jordan River, the Father declared His Son to be that office bearer as He was anointed for that task by John the Baptist (Lk 3:21-22). This means that the officers of the church do not rule by their own authority. They rule by an authority that has been delegated to them. An authority that has been delegated by Jesus Christ Himself. He gives the officers of the church His Word and Spirit by which to oversee God’s people and to be watchmen in the House of the Lord.
This is constantly repeated in the Belgic Confession, for example, as the Reformed churches sought to respond faithfully to the Word of God. Christ is the eternal King (Art. 27). Jesus Christ is the only universal bishop and the only head of the church (art 31). The office-bearers of the church must not go on to command that which Jesus Christ has not ordained (Art. 32). They have authority, but it is not transferred or absolute authority, it is delegated by Jesus.
Louis Berkhof summarizes this concept in his summary of Christian doctrine:
“Christ is the Head of the Church and the source of all its authority, Matt. 23:10; John 13:13; I Cor. 12:5; Eph. 1:20-23; 4:11, 12; 5:23, 24. He rules the Church, not by force, but by His Word and Spirit. All human officers in the Church are clothed with the authority of Christ and must submit to the control of His Word.”
Louis Berkhof, Summary of Christian Doctrine (Grande Rapids, Eerdmans, 1938), p. 157.
The Office of Believer:
If we look at the themes of Scripture as they culminate in Christ you will see that the Scriptures present Him as our final prophet, priest and king, ordained to that office. When we are united to Him as believers, we find ourselves united to Him in that office (Rev. 1:6). We are a kingdom of priests, serving Him in this world (Rev. 1:6). This is what the Reformers referred to as “the priesthood of all believers.” There is an objective anointing to office in the baptism of a believer within the context of the church. Historically, many Reformed Christians have taught their baptized children to confess at the youngest of ages:
“… by faith I am a member of Christ and so I share in his anointing. I am anointed to confess his name, to present myself to him as a living sacrifice of thanks, to strive with a free conscience against sin and the devil in this life, and afterward to reign with Christ over all creation for eternity.”
Heidelberg Catechism, LD 12, Q&A 32, https://threeforms.org/heidelberg-catechism/.
The “priesthood of all believers” or the “prophethood of all believers” or the “kingship of all believers” must be understood within the rule of Scripture (regulei Scripturae). This doctrine does not negate the command of Christ that His church be ruled by overseers and watchmen, by elders and deacons, that men like Titus and Timothy and Tychichus should be sent out to order the churches and to teach them to live in obedience to Christ. The “priesthood of all believers” is expressed in Berea when Paul praises “those noble Bereans” who tested what he taught with the Scriptures and then fell on their knees and worshipped Christ (Acts 17:10-15). It is expressed in the prayers and praise of the saints throughout the Book of Revelation. It is expressed in our acts of holy service to Christ and to one another as we find Paul call for in the first letter to Corinth. The overseers and watchmen are put in place to equip the saints for these acts of service (Eph. 4:11-12), to teach principles from the Word of God, to make the priesthood of believers more effective through godly leadership, a mighty army of men and women, boys and girls, following after the Son of God as He goes forth to war.
It is in this office of believer that the congregation is expected to choose for themselves 7 deacons in Acts 6. But they have been given a divine standard to chose men according to particular criteria (Acts 6:3, I Tim 3). God also permitted the people to choose for themselves a king in I Samuel 9, and we find in I Samuel 26, that David recognizes that Saul was not simply anointed by the people, but by the Lord.
A Final Word of Encouragement:
This is a final word for the Church to consider these issues as matters of highest importance. There is an increased flattening of the Christian faith to an individualized piety. This individualized piety wipes out the church as Christ has instituted it in this world. He intended it for the glory of God and for the sake of growing men in maturity. And for that reason our Lord instituted offices in the church – for our good and for His glory.
There is a growing level of disrespect for the ordination of a man to the office of overseer and watchman in the church – for ecclesiastical office. This is seen in the last couple of years in the arrest of various pastors in Canada (ie Rev. James Coates and Rev. Tim Stephens) and the fines imposed on other pastors for continuing in the ministry of the Word and sacraments, for acting as overseers and watchmen in the Church of Jesus Christ. Those arrests only revealed a much deeper and systematic problem across the nation, a problem that arises from both the pew and pulpit.
What we need is men who know their God, who know their Bible, who love His people, and who do their duty. This sense of duty can only arise from a deep understanding of office, and a clear understanding of the commands of Christ, both in the pew and in the pulpit, but especially among those who have been called to serve Christ and His Church as elders and deacons.
With that I want to conclude with a quote that is attributed to St. Boniface:
“Let us be neither dogs that do not bark nor silent onlookers nor paid servants who run away before the wolf. Instead, let us be careful shepherds watching over Christ’s flock. Let us preach the whole of God’s plan to the powerful and the humble, to rich and to poor, to men of every rank and age, as far as God gives us the strength, in season and out of season, as St. Gregory writes in his book of Pastoral Instruction.“
Boniface, Ep. 78: MGH, Epistolae, 3, 352, 354; from Liturgy of the Hours According to the Roman Rite (New York: Catholic Book Publishing Co. 1975).
Photo by Andrik Langfield on Unsplash
This is the second article in a series on the Church. I posted the first as “The Church is our Mother” on October 16. The second article was initially posted here on Substack:
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