o c MME s

TOTH
Reb. 13.7, 17-19 - Pastor Wayne Rogers
Parents often tell their children that they must
discipline them because, as parents, they must
obey God, and God commands thelTl to discipline
their children. They would be disobeying God not
to discipline them. The children are to ohey God
and God commands them to obey their parents,
I
, 1 1 "1' "'f
Eph. 6:1. Now ets app y 11at same OglC, 1
you will, to another issue, the submission and
obedience of church members to those who are
their God-appointed overseers, bishops, elders.
Obedience to God, to Christ, and to the gospel is
fundamental for all believers in the covenant,
I Peter 1:2, Psalm 110:3. God cOlTnTlands you to
submit to those who rule over you. Therefore, you
must obey and submit to your church leaders.
Thus, if you are to ohey God, just as your children
are to obey you, you lTlUst obey those in authority
over you and subnlit to them as church leaders.
I. GENERAL PRlNCIPLES:
A. The Duty of Officer Bearers: They are
examples, watch out for your souls, and give
account to God. It is their duty:
1. To instruct the members of the church of their
duties to office-bearers. Titus 2:15, "Speak these
things, exhort, and rebuke all authority. Let
no one despise you."
2. To instruct the members of the church that it
is in their interest to subrnit to the oversight and
shepherding of their leaders, Heb 13:17, "Obey
those who rule over you, and be submissive, for
they watch out for your souls, as those who must
give account. Let them do so with joy and not
grief, for that would be unprofitable for you."
B. The Tyranny of Office-bearers: Great harm may
be done by the tyranny of office-bearers --- that
is, when elders have assmTled lTlOre authority
than Scripture warrants thenl to assume. See
I Peter 5:1-5. The duties of church members to
their officers presupposes that the officers are
performing duties faithfully and diligently.
The nature of church authority is spiritual and
moral, ministerial and declarative, not imperial,
magisterial, or legislative.
Jay Adams I ists several principles of leadership in
his book, Shepherding God's Flock:
2
1. They must exercise their authority carefully but
courageously.
2. They must exercise true shepherdly leadership.
It must be personal and involved; such need for
leadership implies the necessity for personal
holiness of example and walk in the Christian life.
3. They must know and teach the Scriptures
faithfully in depth. Leadership and authority imply
the need for shepherds with biblical knowledge
and wisdOlTl.
4. They must be to support every plan,
every program, and every administrative act by
Scriptural principles (they will never be satisfied
by custom and tradition alone).
5. Their authority must be used the limits
and according to the teaching of the vVord of God
which implies the need for great discermnent and
careful judgment by undershepherds.
6. Their authority and leadership are ministerial.
Thus it must be exercised in love, with care, and
concern both for the welfare of the flock and
of each sheep in it.
7. Their authorit:y must be used in His name and
for His glory.
C. The Anarchy of Church Members: On the
other hand, more harm has perhaps come
throughout church history by a spirit of anarchy
among church members when nlelnbers refuse to
the COUNSEL of CHALCEDON 10
The Duty of Church Memberd to Elderd
give proper respect and subjection to their elders.
It is only as office-bearers discharge their duties
within the bounds of Scripture and when church
members sublnit to their office-bearers within
the bounds of Scripture that this God-given
relationship will issue in God-intended blessing.
Jay Adams wrote, "Each sheep in the flock nUlst
respect and submit to the authority of Christ, and
nUlst recognize that all authority that is exercised
legitinlately within the flock is His authority ....
Therefore, he must submit to the undershepherds
manage and exercise oversight as he would
submit to Christ so long as they speak in
accordance with the Scriptures (cf Heb. 13:17) ....
"In submitting to the care and discipline of the
Church he does so 'in the Lord.' That is to say,
he belongs to a kingdom that is a constitutional
1T1Onarchy. It differs, however, from other
such nlOnarchies in that the constitution was
imposed by the Monarch Himself, not for his
own instruction, limitation, etc., but so that every
member of the body politic might know the laws
and ordinances that He has ordained. By this
constitution they may judge the actions and the
commands even of the leaders. vVhile allegiance is
to Christ alone, the terms of that allegiance are set
forth in the Scriptures ....
"The task of the leadership within the church,
therefore, is to declare, to minister and to
administrate. There is no power to legislate.
"Every member within the flock nUlst grant to
the leadership all proper deference and great
respect,3 but at the same time Christ has made
each member responsible to exercise individual
judgment concerning the leadership that he
follows. That n'leans that the leaders must teach
each member adequately enough that he may
judge whether those things that they command are
truly in accord with the constitution (cf especially
the powerful word of the Apostle Paul on this
question in Acts 17:11).
"Yet, if a member disagrees with the decisions
of the leadership, and because of conscience
before God finds that he must refuse to submit
to the orders that they give, he must do even
that submissively (i.e., in a proper spirit that
acknowledges the position and authority that
11 the COUNSEL of CHALCEDON
Christ has granted to the leaders of the church).
Moreover, he must recognize the grave danger in
which he may be placing himself by such a refusal.
It is possible otherwise that: 1. He may be found to
be opposing Christ himself 2. He may be showing
disrespect for Christ, by disregarding the authority
that He invested in His officers (c I Thess. 5:12,
13).
"Because of these dangers, only after great care
and willingness to be taught and corrected by the
leadership as they explain the Word of God to
hinl, may he refuse to submit to them. And then
may he do so only if he is thoroughly convinced of
their failure to base their case upon the Scriptures.
He may not refuse to submit to authority because
of personal differences or because of conflicts
of any other sort. He nUlst remember always
that the authority to which he submits is not
theirs but rather is the authority of Christ. And
pastors, difficult as it may seem to them, must
teach this submission to their members. Too many
congregations have been split because members
had not the foggiest notion that such submission
is required by God.
"Even in those rare instances in which he may find
himself basically at odds with the leadership of
the church, a member must be careful about the
manner in which he differs. He may not do so in a
rebellious or independent spirit. Such differences
must be stated in a spirit of sorrow and with a
vl'illingness to work toward biblical agreement
(Phil. 4:1 'Be of one mind in the Lord.')."
(Shepherding God's Flock, Volume Three -
Pastoral Leadership, P & R Pub. Co., 1975, Chapter
2, "Leadership in the Church," pp 13-15).
II. PREREQUISITES FOR RENDERING DUE
SUBMISSION TO ELDERS
A. Respect for church government as an
ordinance of Christ.
1. 'Vhen elders have been duly qualified, elected,
and installed, they are the Christ-appointed
executors of His will and rule as bounded by
Scripture. Hence, rebellion to their authority
rightly discharged is rebellion against the
authority of Christ.
Pa.Jtor Wayne RogeN
2. If church members are not convinced of the
above-mentioned principle and only submit to
their elders when it is expedient, rather than
submitting on the basis of principle, sooner or
later such submission would break down under
trial.
B. Respect for those invested with office-bearing
responsibilities.
1. It is for this reason that the spiritual
requirements for the elder are so stringent. As
John Brown has ably said, "No man ought to
become a member of a church where the office-
bearers, as a body, do not command his respect for
their personal qualifications. He sports with his
own edification if he does so."
2. This does not mean that we must "like" every
personal characteristic of elders, for this may be
a matter of personal taste; but, they must be such
men who, by their life and gifts, command our
respect.
III. SPECIFIC REQUIREMENTS OF
CHURCH MEMBERS TO THEIR ELDERS.
A. Church members should treat their pastors
with distinguishing honor, esteem, and love! I Tim.
5:17,1 Thess. 5:12, 13, Acts 28:15.
B. Church members should have a most delicate
and tender regard for the reputation of their
pastors. We must seek to preserve the dignity
and respect due to office-bearers by obeying
the injunction of 1 Tim. 5:19, "Do not receive an
accusation against an elder except from two or
three witnesses."
C. Church members owe their pastors attendance
upon their ministry.
1. Submission to the elders as teachers this
involves:
a. Being present when their instruction is
given. If it is required of teaching el del's to be
prepared to spread out before the flock of God the
doctrines and duties of Scripture, the promises
and the precepts, the warning and the comforts
of the Gospel, then it is the duty of the sheep
to be present when such pasture is set before
them; or to change the figure, it is the duty of
the family to be gathered at the table when it is
abundantly furnished. Just as surely as elders are
sinning when they are not adequately prepared
for this task, unless providentially hindered in
their preparation, so church members are sinning
when they are not present, unless providentially
hindered.
b. Being present with a proper attitude. This
attitude consists of GOD CONSCIOUSNESS
(Acts 10:33), TEACHABLENESS (Acts 17:11
& James 1:21) and an attitude of ACTIVE
DISCERNMENT (Acts 17:11b).
c. Being submissive to that Word which they
minister in His Name.
2. Submission To The Elders As Superintendents
and Rulers, Heb. 13:17, I Cor. 16:15, 16. "To obey
means to heed their words, honor their persons,
and love the Christ whose bond-servants they are.
It means to labor with them for the peace of the
church, the glory of "God and the proclamation of
the gospel, even when this requires us to humble
ourselves and subdue our natural impulses."4
a. When the elders act as a body seeking to
preserve the external order, peace, and purity of
the church, they are to be respected and submitted
to in the discharge of these duties.
b. 'Vhen acting as individuals in watching
over the souls of the flock, their exhortations,
admonitions, inquiries, and warnings are not be
regarded simply as those of another believer, but
as men invested with peculiar responsibility and
authority for this task
D. Church members owe their pastors earnest
prayer. 2 Cor. 1:11, I Thess. 5:25, Rom. 15:30-33,
Eph. 6:19-20, Phil. 1:19,20, Col. 4:2, 3, 2 Thess 3.1-
2, Heb. 13:18, 19, Acts 12:1-19.
E. Church members should encourage others
to attend upon the ministry of their pastors. Psalm
122.1, "Let us go up to the house of the Lord," is
an invitation which they should often address to
the people of the world.
F. Church Inembers should make known to
their Pastors anything of importance that occurs
within the scope of their observation or the course
of their experience relating to the church and
the COUNSEL of CHALCEDON 12
The Dilly of Chllrch Member.J to EliJer.J
congregation which they have first tried by their
own personal efforts to remove. Mat. 18:15ff.,
I Cor. 1:11.
G. Church members should zealously cooperate
in all strategies of usefulness proposed by the
pastors, whether for the benefit of their own local
congregation in particular, or the welfare of the
church and the world at large.
"We must try to get all the members of the Church
practically interested in the work of Christ, for
'none of us liveth to himself.' It was said of a colt,
'The Lord hath need of him.' Much more may this
be said of those who profess to be living members
of Christ's body. What each should do will depend
on what each can do, for 'she hath done what
she could' was the Master's word of approval. 'As
we have opportunity is the rule laid down for us.
What a change would appear on the Church and
the world if each professing Christian were doing
sOlnething - something for Christ - even though
it were a very little! Might not the wilderness soon
be turned into a fruitful field? ... Let us engage
the hearts of our people in the cause of missions
at home and abroad .... 'Do all the good you can
in this world, and make as little noise about it as
possible' .... To be occupied with our little selves
is not God's way of making us either healthy or
happy." David Dickson, The Elder and His Work,
pg.59-63.
H. The pastor(s) deserves generous financial
support. Gal. 6:6, I Cor. 9:7, 14,2 Tim. 2:4, 1
Tim. 4:13, 15, 5:17.
1. Ruling elders should be supported to the
degree necessary for them to carry on their
ministry whether in terms of general financial
support in order for them to take time to away
from their vocation to conduct ministry, provision
of books, literature, conferences, ministry
visitation, etc.
2. Teaching Elders who give themselves full time
to the work of the ministry should be supported
by the church.
Jay Adam writes, "Listen to Paul as he sets forth
the base salary for a minister: 'Now let him who
is instructed in the Word share everything good
that he has with the one who instructs him' (Gal.
13 the COUNSEL of CHALCEDON
6:6). In that command (note, it is not optional for
congregations to do or not do so) you find the
fundamental principle of payment - the minister
of the Word is to receive a salary commensurate
with that of the members of the congregation. He
is not to live on less than they do. Put positively,
as Paul does, he is to enjoy all the good things that
they do. While, as we shall see, he may be paid
more than the average of his members' earnings,
congregations must not pay him less - without
sin." The Journal of Modern Ministry,Volume 1,
Issue 2, Fall 2004, pp. 8-9.
The question is how do we determine the cost of
living for a working mall with a growing family?
Do we take into account the cost of Christian
school tuition? Planning for a college education
for children? Obviously, the congregation doesn't
want the pastor's wife to have to contribute to the
family income. Should they seek to determine
the average income of the church? But, suppose
the church contains a high percentage of laid-
off factory workers, farm families who have been
losing money, or retired pensioners? If the pastor
is to be paid the average wage of the congregation
in that case, he might have to take a loss!
The OPC Presbytery of The Midwest has
developed a "Policies and Guidelines on Pastors'
Salaries." It states that certainly the minister
should be paid enough to meet the needs of his
family. The apostle Paul, in encouraging the Greek
churches to give generously for poor Christians
in Judea, states that God's purpose is "that there
may be equality" (2 Cor. 8:12-15), for which he cites
the example of God's provision of manna in the
wilderness. As the Lord provided miraculously for
His people in such a way that each had enough,
so He would provide equitably for His people in
this age through the labors of their mvn hands and
their generosity toward each other. Applying this
principle to the support of those who "get their
living by the Word" (1 Cor. 9:14), a minister should
be paid at least enough to live at the accepted
standard of the congregation which he is serving.
A typical form of a call to the ministry in
Presbyterian circles reads thus: "The __ _
__ Church being on sufficient grounds well
satisfied of the ministerial qualifications of you,
______ , and having good hopes from our
knowledge of your labors that your ministrations
Pa.1tor Wayne RogerrJ
in the Gospel will be profitable to our spiritual
interests, do earnestly call you to undertake the
pastoral office in said congregation, promising
encouragen'lent and obedience in the Lord. That
you may be free from worldly cares and avocations,
we hereby promise and oblige ourselves to pay you
the sum of $ a year in regular payments,
and other benefits such as manse, retirement,
insurance, vacations, moving expenses, etc. during
the time of your being and continuing the regular
pastor of this church."
In other words, the goal is to free him from all
worldly care so that he can devote himself fully
to the ministry. The minister is not so much "paid
a salaTy" which is compared with other men's
salaries, but he is supported so that he can devote
himself entirely to the ministry of the word, free
from the cares of the world, to the degree that he
can and should be.
The OPC Presbytery of the Midwest Policies and
Guidelines on Pastors' Salaries addresses other
practical issues in the support of ministers:
1. Inability to give full support: If a congregation
is not able to give its pastor full support ...
then:
a. The words "that you may be free from worldly
care and employment" should not be used in the
call. This is only honest.
b. The call should explicitly permit the pastor
to supplement his income through outside
employment (perhaps specifying permitted hours
of outside employment, though this may be best
left to the discretion of the session). Note, however,
that the presbytery does not recommend, but only
acquiesces to this arrangement in cases where
there seem to be no reasonable alternatives.
Granted that pastors may be scripturally free to
labor outside the ministry for their ovvn support,
this may not be wise in most cases. That model
"tentmaker," the apostle Paul, did not "lead about
a wife;" but Peter, who did, received support from
the churches (implied by I Cor. 9:5 in context). A
self-supporting pastor will constantly be pressured
by the competing demands of his outside job, the
needs of the church and the needs of his family,
and all three plus the pastor himself are likely to
suffer. In addition, in areas experiencing recession
it may not be possible for a pastor to find adequate
supplemental employment.
2. Some things a congregation should
understand:
a. A minister lives on a fixed monthly income
which he may have less freedom than others in the
church to influence. For example, the congregation
may feel strongly that their pastor's wife should
not work outside the home, although the wives
in the congregation do. If the pastor takes
supplemental employment, members may feel
he is not earning the salary they are paying hinl
(assuming such employment is available). Most
ministers have no equity or capital to borrow h'om
or to fall back on in case of emergency. If they
are paid just enough to get by on from month to
month, they cannot save for the future.
b. A minister depends on the giving of the
congregation, but is usually very reluctant ever
to express any dissatisfaction with what he is
receiving. Generally, if he does, it is serious!
c. If the church provides a manse, the minister
is building no equity toward housing in his
retirement. This makes provision for retirement all
the more essential.
d. A retirement plan is not a luxury, unless the
church intends to continue supporting a minister
by continuing his salary after he is no longer able
to serve.
e. Good medical coverage is a necessity. If the
church does not provide for it (despite high
premiums), it may end up shouldering the burden
of staggering medical expenses and passing
that burden to the rest of the churches of the
presbytery and denomination.
3. Some questions a congregation should
ask itself:
Do we place a biblically high value on the ministry
of God's ,ard?
In a crunch, which comes first: giving the pastor
a good wage or making improvements on the
building?
Is the ministry seen as a sort of second-rate
the COUNSEL of CHALCEDON 14
The Duty of Church Memberd to ELJerd
9
occupatIOn .... !
Do SOlne feel that it is more spiritual for ministers
and their families to be poor?
Do some argue for holding down the pastor's
salalj', but then feel good about giving him various
kinds of charity?
What is the value of the training, experience, and
education (equal to that of a lawyer) of a minister?
Do members of the congregation tithe?
Do some fail to tithe, pleading their own financial
squeeze, but then spend money on personal items
that the pastor cannot afford?
vVould members of the congregation be willing to
change jobs and move their families to a strange
place, if they were offered the salary package they
are proposing for a new pastor?
'\Till the proposed salary package enable a family
to live at the standard of living that is reasonably
hoped for by working people with families in your
community?
Will having our minister and his family live within
the income we propose commend or detract
from the reputation of our congregation in this
community?
IV FINAL CONCLUSIONS AND
OBSERVATIONS:
A. FAILURE ON THE PART OF CHURCH
MEMBERS to render submission to their elders
as teachers and rulers must not be knowingly
tolerated in the church. See I Thess. 5:14, II Thess.
3:6 and 14.
Following is an excerpt from Samuel Miller,
"The Duties Which The Church Owes To Ruling
Elders," a chapter in his book, The Ruling Elder
(Edited) :
"If they (Ruling Elders) are the spiritual Rulers
of the Church, and bound to perform daily, and
with fidelity and zeal, the duties which belong to
this station; it is evident that the lnembers of the
Church are bound to recognize thenl in the same
15 the COUNSEL of CHALCEDON
character, and to honor and treat them as their
spiritual guides.
"Were it, then, in the power of the writer of
this volume to address the members of every
Presbyterian Church in the United States, he
would speak to them in some such language as the
following:
CHRISTIAN BRETHREN, EvelY consideration
which has been urged to show the importance and
duties belonging to the office of Ruling Elders,
ought to relnind you of the important duties which
you owe to them.
1. Office: Remember, at all times, that they are
your ecclesiastical Rulers; Rulers of your own
choice yet by no means coming to you in virtue of
mere human authority; but in the name and by the
appointment of the great Head of the Church, and,
of course, the "ministers of God to you for good."
In all your views and treatment of them, then,
recognize this character.
2. Respect and Submission: Obey them "in the
Lord," that is, for his sake, and as far as they bear
rule agreeably to his word. "Esteem them very
highly in love for their works sake." And follow
them daily with your prayers, that God would bless
them, and make them a blessing. Reverence them
as your leaders. Bear in mind the importance of
their office, the arduousness of their duties, and
the difficulties with which they have to contend.
Countenance, and sustain them in every act of
fidelity; make allowance for their infirmities; and
be not unreasonable in your expectations fl'om
them.
3. Oversight: Many are ready to (in)criminate
the Elders of the Church, for not taking notice
of particular offences, as speedily, or in such
manner, as they expect. And this disposition to
find fault is sometimes indulged by persons who
have never been so faithful themselves as to give
that information which they possessed, respecting
the alleged offences; or who, when called upon
publicly to substantiate that which they have
privately disclosed, have drawn back, unwilling
to encounter the odium or the pain of appearing
as accusers, or even its witnesses. Such persons
ought to be the last to (in)criminate Church
officers for supposed negligence of discipline. Can
your Rulers take notice of that which never comes
Pcutor Wayne RogerJ
to their knowledge? Or can you expect them, as
prudent men, rashly to set on foot judicial and
public investigation of things, concerning which
many are ready to whisper in private, but none
willing to speak with frankness before a court of
Christ?
Besides, let it be recollected, that the session
of almost every Church is sometimes actually
engaged in investigating cases, in removing
offences, and in composing differences, which
many suppose they are utterly neglecting merely
because they do not judge it to be for edification,
in all cases, to proclaim what they have done, or
are doing, to the congregation at large.
4. Discipline: Your Elders will sometimes be
called - God grant that it may seldom occur! -
but they will sometimes be called to the painful
exercise of discipline. Be not offended with thelTl
for the performance of this duty, Rather make
the language of the Psalmist your own: "Let the
righteous smite me, it shall be a kindness: and
let him reprove me, it shall be an excellent oil,
which shall not break my head." Add not to the
bitterness of their official task, by discovering a
resentful temper, or by indulging in reproachful
language, in return for their fidelity. Surely the
nature of the duty is sufficiently self-denying
and distressing, without rendering it more so
by unfriendly treatment. Receive their private
warnings and admonitions with candor and
affectionate submission. Treat their public acts,
however contrary to your wishes, with respect and
reverence. If they be honest and pious men, can
they do less than exercise the discipline of Christ's
house, against such of you as walk disorderly?
Nay, if you be honest and pious yourselves, can
you do less than approve of their faithfulness in
excercising that discipline'? If you were aware of
all the difficulties which attend this part of the
duty ofvour Eldership, you would feel for them
more tenderly, and judge concerning them more
candidly and indulgently than you are often
disposed to do. Here you have it in your power, in
a very important degree, to lessen their burdens,
and to strengthen their hands.
5. Visitation: When your Elders visit your
families, for the purpose of becoming acquainted
with them, and of aiding the Pastor in ascertaining
the spiritual state of the flock, remember that it
is not officious intrusion. It is nothing more than
their duty. Receive them, not as if you suspected
them of having come as spies or busy intruders,
but with respect and cordiality. Convince them,
by your treatment, that you are glad to see them,
that you wish to encourage them in promoting the
best interests of the Church; and that you honor
them for their fidelity. Give them an opportunity
of seeing your children, and of ascertaining
whether your households are making progress in
the Christian life. Nay, encourage your children
to put themselves in the way of the Elders, that
they may be personally known to them, and may
become the objects of their affectionate notice,
their occasional exhortation, and their pious
prayers. Converse with the Elders freely, as with
fathers, "who have no greater joy than to see you
walking in the truth." And ever give them cause,
to retire under the pleasing persuasion, that their
office is honored, that their benevolent designs are
daily appreciated, and that their labors "are not in
vain in the Lord." In short, as every good citizen
will make conscience of vindicating the fidelity,
and holding up the land of the faithful Magistrate,
who firmly and in'lpartially executes the law of
the land: so every good Christian ought to feel
himself bound in conscience and honor, as well as
in duty to his Lord, to strengthen the hands, and
encourage the heart of the spiritual Ruler, who
evidently seeks, in the fear of God, to promote the
purity and edification of the Church.
B. CHURCH MEMBERS SHOULD SEEK TO
CULTIVATE the positive attitudes enjoined upon
them. See I Thess. 5:12 thru 13.
(Footnotes)
J This material is largely based upon an outline by
Al Martin, Samuel Miller, John Angel James, Jay
Adams, David Dickson, etc. See also The Elders
of the Church, Lawrence Eyres, Chapter 4, "The
Submission Due to Them."
2 Jay Adams, Shepherding God's Flock, Vol. 3,
Pastoral Leadership, P & R Pub., 1975, pp. 15-16.
Cf. Heb. 13:7, 17, I Thess. 5:12, 13. The respect
enjoined in these passages is of the highest level.
4 Edgar Andrews, A Glorious High Throne,
Hebrews, Evang. Press, 2003, p. 509
the COUNSEL of CHALCEDON 16