καὶ ἀνοίξας τὸ στόμα αὐτοῦ

and he opened his mouth

ἐδίδασκεν αὐτοὺς λέγων,

[and] began teaching them, saying…

He opened his mouth.  What a seemingly insignificant detail, and yet it is there.

He opened his mouth.

The Spirit was not content to simply tell us that he “began teaching,” but found it necessary to tell us that Jesus began to teach by opening his mouth.

The phrase “open your mouth” is one that I heard frequently from my high school choir and drama director.  “Open your mouth!”  By opening the mouth one is able to project louder, further, and fuller.  This is the practical aspect of opening the mouth, but there seems to be more than simple pragmatism to this opening of Jesus’ mouth.

There are a handful of instances in Scripture where it is said that certain men opened their mouths to say something – both in the New Testament and in the Old.  Asaph opened his mouth to proclaim “the glorious deeds of the LORD, and his might, and the wonders that he has done” (Psalm 78:2-4).  Asaph’s mouth opening is also said to be a prophecy of Christ himself, who would “open his mouth” in parables (Matthew 13:35).  Daniel opened his mouth in painful weariness, crying out in response to a vision he had received from an angel (Daniel 10:16).  Philip “opened his mouth” to tell the good news about Jesus to the Ethiopian eunuch who was reading from the Prophet Isaiah (Acts 8:35).  Peter “opened his mouth” to proclaim the good news of peace through Jesus Christ to the Gentiles (Acts 10:34).  Paul asked for the Ephesian believers to pray for him “that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel . . . that I may declare it boldly, as I ought to speak” (Ephesians 6:19-20).  A negative example is that of Job, who “opened his mouth” and cursed the day of his birth (Job 3:1).

In each of these “openings” there is one or more or all of the following: great passion, great conviction, great volume, great intensity, and great importance (and perhaps even more than these).  It is a shame that a number of translators have chosen to ignore this phrase and not include it in their English translation, saying simply that Jesus “began to teach” with no mention of the opening of his mouth.[1]  But Jesus did not simply “begin to teach.”  No, he opened his mouth!

Many people, whether believers or not (and I must include myself), open their mouths with great passion, great conviction, great volume, and great intensity; but it is becoming a rare occurrence to hear people open their mouths to speak words of great importance.  What Jesus had to say – to teach – was, and continues to be, of great importance.  We know it is important because he opened his mouth, so we had better open our ears.

Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος,

Now after he saw the crowds he ascended the mount,

καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ·

and after he sat down his disciples went to him.

I wonder what was going through the disciples’ minds as they stood (or sat) in the midst of the crowds, watching as Jesus removed himself from those crowds.  Did they hang on his every step in anticipation of what he might do next?  Or were they so distracted by the crowds that they did not even realize that Jesus had gone up the mountain?  I would tend to favor the latter, since the disciples did not go to Jesus until after he had already climbed the hill and sat down.  How long had Jesus been sitting up there before his disciples realized that he had gone up?

I don’t know.

The important thing here seems to be that the disciples went to him – they followed him.  They took their cues from him.  Jesus climbed the hill in response to the crowds, but he was not taking his cues from the crowds; and he certainly was not taking his cues from his disciples.  He was leader.  He was initiator.  He was in control.  As a leader I must pray for wisdom to know when to be in and among the crowds and when to climb the hill; but as a disciple – a follower – I must take all my cues from Jesus and from the Spirit whom he left in his place.  In reality, as a man, even Jesus himself did not act on his own accord, but in accordance with the will of the Father so that he might serve as an example for his followers to follow (John 5:19,30).

I am not sure if it was intentional (I hope I am not reading too much into the text), but this simple verse seems to foreshadow the more prominent ascension that would take place less than three years later.  After he saw the crowds – after he took on flesh and dwelt among us (John 1:14) – he ascended “far above all the heavens, that he might fill all things” (Ephesians 4:10).  Now that Christ is risen, we who have put our trust in him have been raised up with him (Ephesians 2:6); and, if we have been raised with Christ, we ought to seek the things that are above, where Christ is, seated at the right hand of God (Colossians 3:1).

He ascended and his disciples went to him.  May we do likewise.

But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work.[1]

Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.[2]

The two passages above have been grouped together because of their similarity.  In both of these passages there are different responsibilities prescribed for both the brethren and the leaders of the brethren.  The brethren are commanded to appreciate and esteem their spiritual leaders very highly in love; they are to obey their leaders and submit to them.  The elders are described as diligently laboring; they have charge over the brethren in the Lord and give instruction.  They keep watch over the souls of the brethren and will be held accountable to God for how well they do this.[3] The final statement of the Hebrews passage seems to indicate that, in the same way that the elders will be held accountable for how they keep watch, so will the brethren be held accountable by God (in some way not specified) for how they obey and submit.

Summary of 1 Thessalonians & Hebrews

• Believers must appreciate, honor, and submit to the authority of their spiritual overseers.
• Spiritual leaders will be held accountable for how they perform their duties as overseers.
• It would be unprofitable for believers to not heed the instructions here given.

CONCLUSION

After examining all of the major New Testament passages that deal with church government and administration, one must conclude that the New Testament does not prescribe any one method or form of church polity.  The emphasis throughout the New Testament is not necessarily how things are done in the church, but that they are done in a manner worthy of the Lord by individuals who have demonstrated faithfulness.  In cases where the how is prescribed by Scripture, it certainly must be followed; but in the case of church government, that how is simply not prescribed.  When individuals are needed for positions of service or leadership, the emphasis is placed on the character that is required in those individuals and that their selection be taken seriously.  The Holy Spirit (the Spirit of Jesus) is the sovereign head over all the affairs of his church.  All fall under his authority and all answer to him.  There is a clear distinction throughout the New Testament between elders and those who are not elders.  Elders are given specific responsibilities including, but not limited to, teaching, preaching, shepherding, managing/ruling, taking care of the church, and keeping watch over the lives of the brethren; they are clearly given authority over the church, but are sternly warned to not lord it over those allotted to their charge, but to be servant-leaders who will give an account of their actions to the one who gave himself up for the church – that is Christ, the only head of the church.

Regarding the plurality of elders seen throughout the passages discussed, some interpret this as an indication that there were multiple elders over each local assembly (this certainly seems to be the case in Jerusalem with all the apostles present there); however, others say these references to elders “could possibly point toward house churches.”[4]  Whether there were multiple elders in one assembly or individual elders in multiple house churches (or a combination of both) is not necessarily important.  The emphasis, again, throughout the New Testament is not how, but who.  When godly leaders are serving God’s chosen people by the power of God’s Holy Spirit under the authority of the Head – God’s Holy Son – then the how will take care of itself.

Paul, in his letter to Titus, reminds Titus that his objective in Crete is to “set in order what remains and appoint elders in every city.”[1]  Paul then gives a list of qualifications for elders (a list almost identical to that given to Timothy), which ends with the need that an elder be “holding fast the faithful word . . . so that he will be able both to exhort in sound doctrine and to refute those who contradict.”[2]

The word translated “appoint” here is the same word used to describe what was done to the men in Acts 6 who were “put in charge” of the ministry to widows in Jerusalem.  There is no prescribed method for how this appointing is to take place – Paul just tells Titus to do it.  Titus may have appointed men directly, or he may have employed the help of the church in selecting men; he may have even cast lots!  One just does not know.  The important aspect here is not how the elders are appointed, but that they be appointed and that they be the kind of men who are qualified for the job.

Summary of Titus

• There is again a plurality of elders in every city.
• The method of appointing elders is not emphasized; the presence and character of elders are emphasized.
• Elders must be able both to exhort in sound teaching and to refute those who speak against the truth.

         Paul wrote his first letter to Timothy while Timothy was staying in Ephesus correcting some of the errant teaching that was going on there.[1]  In this letter Paul gives detailed instructions regarding the qualities that men must posses before they are to be named as overseers or deacons.  While the majority of the characteristics listed by Paul are indeed qualities that should be exhibited by all believers, there are two specific responsibilities given to overseers that are not given to anyone else.

The first responsibility is teaching.  It is necessary for a man who desires to be an overseer that he be able to teach.  One is again reminded of the example set by Paul in Ephesus, which is described in Acts 20, how he declared to the Ephesians everything that was profitable.  Paul explained in his letter to the Ephesians that the elders of the church were to be equippers of the saints; and in his second letter to Timothy Paul makes it clear that the primary equipping tool is the word of God.  He says that Scripture is inspired by God and profitable for teaching sound doctrine, reproving false doctrine, training in righteous behavior and correcting wrong behavior with the end result being that the man of God is “equipped for every good work.”[2]  He then says to Timothy, “I solemnly charge you in the presence of God and of Christ Jesus . . . preach the word.”[3]

The second responsibility is that he “take care of the church of God” (v.5); and the way an individual demonstrates his ability to take care of the church of God is by showing that he “manages his own household well” (v.5).  The word translated take care is ἐπιμελέομαι, and it is only used in one other passage in the New Testament – in the story of the good Samaritan in Luke 10:33-35:

But a Samaritan, who was on a journey, came upon him; and when he saw him, he felt compassion, and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn and took care of him.  On the next day he took out two denarii and gave them to the innkeeper and said, “Take care of him; and whatever more you spend, when I return I will repay you. 

This idea of “taking care” of the Church of God certainly seems to be consistent with Paul’s instruction to the Ephesian elders to “shepherd the church of God.”  Indeed, in Ezekiel 34:4 God speaks out against the “shepherds” of Israel, saying,

Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them.

Jesus himself said to his disciples:

The kings of the Gentiles lord it over them; and those who have authority over them are called “Benefactors.”  But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant.[4]

Peter also echoes along the same vein, saying:

Therefore, I exhort the elders among you . . . shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.[5]

         Paul adds later that “the elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.” [6]  Paul goes on to quote from Deuteronomy 25:4 and the words of Jesus himself, who said, “The laborer is worthy of his wages.”[7]  Paul also discusses this in his first letter to the Corinthians, where he also says, “the Lord directed those who proclaim the gospel to get their living from the gospel.”[8]  So Paul is clearly saying that it is good and right for elders to be compensated for their work of taking care of the church, and especially for their preaching and teaching.

The character requirements for “deacons” are basically the same as those listed for overseers, except that the deacons are not required to be able to teach and they are not said to be responsible for “taking care” of the church of God.   The responsibilities of deacons, since they are not specifically detailed in Scripture, are most likely bound up in the name by which they are called – servants; the responsibility of the deacons is to serve.  Elders are sometimes called “deacons” (servants) in the New Testament;[9] but deacons are never called elders.

Summary of 1 Timothy

• It is necessary that church overseers be able to teach.
• Overseers are responsible for taking care of the church of God.
• Elders who do their job well are to be considered worthy to receive material compensation for their work.
• Deacons are spiritually mature men whose responsibility is best described by the title they are given – servant.

         In his letter to the Ephesians Paul writes largely on the topic of unity and oneness in the church, specifically the need for there to be unity between Jewish and Gentile believers (this was a big problem in the early church).  In Ephesians 4:3 Paul instructs the believers to be “diligent to preserve the unity” and then he tells them how to do that.  He explains that God measured out a specific amount of “grace” to “each one” of them (v.7).  This “grace” refers to specific abilities given to each individual by the Lord “for the work of service” (v.12).[1]

In addition to giving “grace” to each believer, God also “gave some as apostles…prophets…evangelists…pastors and teachers” (v.11).  The responsibility of these individuals is the equipping (preparing/training) of the saints for the work of service (the development and use of their individual spiritual gifts) (v.12).  As this training and serving takes place, the church achieves the unity it needs (v.13), which results in a grown up body, “being fitted and held together by what every joint supplies, according to the proper working of each individual part” (v.14-16).

It is helpful to read this passage while keeping in mind Paul’s words to the Ephesian elders in Acts 20.  Paul did not simply teach the Ephesian elders how to be equippers of the believers, he showed them “from the first day that [he] set foot in Asia . . . he was with them the whole time, serving the Lord with all humility and with tears and with trials . . . night and day for a period of three years [he] did not cease to admonish each one with tears” (Acts 20:18-31).[2]

There are some who say that the New Testament makes no distinction between “clergy” and “laity”, but (throwing these terms aside) there is certainly a distinction in this passage between the equippers and the equipped.  The Lord himself provides human leaders to the church (v.11) to train the believers in the development and exercise of the gift(s) given to them by the Lord (v.12).  The elders are certainly not the heads of the church; the head is Christ (v.15), but Christ, as the head, has given authority and responsibility to the human leaders of the church to be equippers of the saints.  So the saints must submit to the Head, Christ, by submitting to those who are equippers.

Summary of Ephesians 4

• Unity is imperative in the body of Christ.
• “Grace” is given to each individual believer to be used to serve others.
• God gives equippers the responsibility to teach/train the saints to use their individual “grace gifts”.
• When both the equippers and the equipped perform their individual roles, the body grows in unity and maturity.
• Christ is the head of the church and all are under his authority.

Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.  I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.  Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.  And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.  I have coveted no one’s silver or gold or clothes.  You yourselves know that these hands ministered to my own needs and to the men who were with me.  In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, “It is more blessed to give than to receive.”

         The passage above is a portion of Paul’s final address to the elders of the church in Ephesus.  These words from Paul include not only some important descriptions of events, but also the first of the prescriptive statements to be evaluated in this paper.  The statements to be evaluated will be those that specifically relate to the topic of church government.

Paul first instructs the elders to “be on guard” for themselves and all the flock.  This is a present, active, imperative (προσέχετε), indicating that this is a command that is supposed to be carried out continuously.  The translation be on guard is appropriate in the context of the shepherd/sheep/wolves analogy, but is translated elsewhere as “beware” (Mt 7:15), “take care” (Acts 5:35), “give attention to” (Acts 8:6), and “pay attention to” (1 Tim 4:1).

Paul tells the elders of Ephesus that the Holy Spirit himself was the one who “made” (literally, set down or placed) them as “overseers” there and that their purpose was “to shepherd the church of God.”  This reinforces the theme seen throughout the book of Acts of the Holy Spirit’s central role in the affairs of the church.  It also demonstrates the synonymity between the words elder, overseer, and shepherd (pastor) in the New Testament.  All three words are used in reference to the same individuals.[1]  The elders’ responsibility “to shepherd” should be interpreted in light of the context.  This shepherding seems to require that the elders “be on guard…for the flock,” specifically as it relates to the “savage wolves” who would come in “speaking perverse things, to draw away the disciples.”  The elders were responsible for continuing the work that Paul had carried out among them “for a period of three years.”[2]  The following is the example set by Paul from the words of Paul himself: he “served the Lord with all humility” (v.19); he “did not shrink from declaring anything that was profitable” (v.20); he taught “publicly and from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ” (v.20-21); he “did not shrink from declaring the whole purpose of God” (v.27); he “did not cease to admonish each one with tears” (v.31); he “coveted no one’s silver or gold or clothes” (v.33), but ministered to his own needs with his own hands (v.34); and he demonstrated for them “that by working hard in this manner” they were to “help the weak and remember the words of the Lord Jesus,” who said, “‘It is more blessed to give than to receive’” (v.35).  Another of Paul’s actions, which has been seen in passages already discussed, is that he commended (or, entrusted) the elders to God (v.32).

It is interesting here how Paul seems to be telling the elders that he expects them to provide for their own needs with their own hands in the same way that Paul ministered to his own needs with his own hands.  Paul “showed” them “that by working hard in this manner” (not coveting anyone’s silver or gold or clothes), “you must help the weak and remember the words of the Lord Jesus…”  Paul does indicate elsewhere (1 Corinthians 9) that it is acceptable for a shepherd to “use the milk of the flock”; but Paul chose not to exercise this right to receive payment.

Summary of Acts 20:28-35

• There were multiple elders/overseers/pastors in Ephesus.
• These elders were placed in Ephesus as overseers by the Holy Spirit.
• The elders’ responsibility was to shepherd (pastor) the church of God as Paul had shown them.

After the circumcision snafu of Acts 15, Luke records Paul’s second and third missionary journeys, which, again, do not specifically deal with the topic of church government, but there are statements and descriptions of events that should be considered as one looks for a biblical pattern of church government.  Acts 16:6-10 further describes the involvement of the Holy Spirit (the Spirit of Jesus) in orchestrating the spread of the gospel and the building of the church.  Paul, Silas and Timothy were “forbidden by the Holy Spirit to speak the word in Asia;” then, moving in another direction, “the Spirit of Jesus did not permit them.”  It was through a vision given to Paul that the Holy Spirit communicated where he wanted the group to go (v.9).

It is interesting how the Spirit of Jesus is seen directing Paul in Acts 16; but in Acts 17:10,14, and elsewhere there are members of the body of Jesus who are seen influencing Paul’s travel plans.  When Paul’s opponents started a riot in Thessalonica, the believers who were there “sent Paul and Silas away by night to Berea” (v.10); and the same thing happened in Berea (v.14).  Later on, when a riot broke out in Ephesus, Paul, who was the cause of the riot, wanted to enter the theater where the mob had gathered, but “the disciples would not let him” and some of his friends “repeatedly urged him not to venture into the theater” (Acts 19:30-31).  Again, in Caesarea, while Paul was on his final voyage back to Jerusalem, those who were staying with Paul in the house of Philip were “begging him not to go to Jerusalem” (Acts 21:12).  While Paul did heed the beseeching of the first three groups (in Thessalonica, Berea and Ephesus), “he would not be persuaded” by those in Caesarea (Acts 21:14).

Before one draws any ecclesiological conclusions from these passages, some observations should be made.  As has been the case throughout the book of Acts, these passages are descriptive (telling what happens), not prescriptive (telling what should happen).  None of these passages make any reference to the church’s right or authority to “have a say” in the affairs of its leaders.  Actually, “the church” is not specifically mentioned in any of these passages.  In Acts 17:10,14 it was “the brethren” who sent Paul away.  This phrase could be a reference to the whole assembly of believers, but it could also be a reference to a much smaller group, or to the brethren who were elders (Acts 15:23).  In Acts 19:30-31 it was “the disciples” and “some of the Asiarchs who were friends of his” who kept him from entering the riot.  Those who opposed Paul’s plans in Acts 21:12 were Paul’s travel companions, Philip (and his daughters), the prophet Agabus, and “the local residents”; but even still, everyone here listed all concluded their input with the phrase, “the will of the Lord be done” (Acts 21:14).  These passages were not intended to be used as foundations for ecclesiological doctrines; they simply describe for the reader the history of the spread of the gospel.  If a doctrine could be drawn from these verses, it would be that the Spirit of Jesus is sovereign over the spread of his gospel and the growth of his church, and he uses his people to accomplish his sovereign plan.

Summary of Acts 16-19, 21

• The Holy Spirit (the Spirit of Jesus) gave clear direction to Paul and his companions, ensuring that they were where he wanted them.
• Disciples from four different locations either sent Paul away for his protection or begged him to not go where he was planning to go.  In three cases, Paul obliged; in one, he did not.

Acts 15 gives an overview of the debate over circumcision (whether it was required for salvation or not).  While this chapter does not specifically deal with “church polity”, there are portions of the narrative that relate to the topic at hand and they enable one to further develop a biblical pattern of church government.  Some men from Jerusalem were teaching the people in Antioch that a Gentile must be circumcised before he can be saved.  Paul, Barnabas and “some others of them” (the brethren) went to the “apostles and elders” in Jerusalem to resolve the issue (v.2).  As has been the case in previous passages, Acts 15 makes reference to a plurality of leaders at the church in Jerusalem (v.2,4,6,22,23).  It was “the apostles and the elders” who “came together to look into this matter”(v.6).  The official letter to the Gentiles in Antioch was written by “the apostles and the brethren who are elders” (v.23) and it was carried and communicated by Paul (an apostle), Barnabas (a teacher/elder) and by Judas and Silas, who were “leading men” (esteemed men) and “prophets themselves” (v.22,32).  When the letter was read the congregation rejoiced (v.31).  One would assume that the men of Antioch were especially eager to obey the elders’ decree.  Paul also shared the decree with all the churches he visited during his second missionary journey (Acts 16:4).

It should also be noted that the apostles and elders had some kind of confirmation (possibly revelation) from the Holy Spirit on the issue (v.28).  The role of the Holy Spirit in the development of the church has been critical thus far in the descriptions of the early church’s formation.  The Spirit’s involvement in the birth and development of the early church was and continues to be all-encompassing.

Throughout this process “the church” does play a part (both in Antioch and in Jerusalem), but Luke does not go into detail about the church’s involvement beyond its support and approval of the apostles’ and elders’ decisions.  Barnabas and Saul’s being “sent on their way by the church” (προπέμπω) may very well indicate that the church foot the bill for their “traveling expenses.”  Paul, in his letter to the Romans, uses this word to express his desire that the believers in Rome would help him on his way to Spain (Romans 15:24); and John (using the same word) tells Gaius that he would do well to “send them on their way in a manner worthy of God,” referring to the act of providing for traveling evangelists who do not seek compensation from the people they are ministering to (3 John 6).

Summary of Acts 15

• There were multiple elders in both Antioch and Jerusalem.
• The apostles and elders were the primary human agents in resolving the issue over circumcision.
• The Holy Spirit was said to be in approval of the decision.
• The decision of the leaders was given and received as authoritative.
• The church supported and approved the actions and decisions of the elders, and probably provided money/provisions to help those who traveled between Antioch and Jerusalem.

When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.

This verse is part of a description of the final leg of Paul’s first missionary journey (the journey that Paul and Barnabas were “sent” on in Acts 13).  The first phrase clearly states that Paul and Barnabas “appointed elders…in every church.”  The Greek word that is translated “appointed” is a compound word comprised of the word for hand and the word for stretch; literally translated, it means “to stretch a hand (to vote).”  However, Robert Utley, quoting F.F. Bruce, writes:

[This word] originally indicated appointment or election by a show of hands (literally by stretching out the hand), it had lost this specific force by new Testament times and had come to mean simply ‘appoint,’ no matter by what procedure. One cannot advocate or reject an ecclesiastical polity by the use of this term in the NT.[1]

There is no indication in this verse of any kind of rank among the chosen elders; there was not a “senior elder” or an “executive elder” or an “associate elder”.  There were just “elders…in every church” who were chosen by Paul and Barnabas for them.  The phrase for them is also important.  The churches in this narrative did not choose or vote for their own elders; rather, their elders were chosen for them by Paul and Barnabas.  Prayer and fasting were both a part of this process, which indicates the seriousness of the selection and role of elders.  Paul and Barnabas intensely sought the Lord in order to be sure that their choices were pleasing to the Lord.  The acts of prayer and fasting are also performed at the calling of Paul and Barnabas in Acts 13; and prayer is mentioned as being a part of the selection of the serving men in Acts 6.

After the elders were selected Paul and Barnabas “commended them to the Lord in whom they had believed.”  This commendingcarries the idea of entrusting.  Paul and Barnabas entrusted the elders to the Lord.  The apostles did not intend on micro-managing the ministries of the elders they appointed.  These men were chosen to be elders because they were qualified to be elders.  The quality of these chosen elders is seen not just in the fact that they were chosen, but also in the phrase “they had believed.”  It cannot be seen in the English translation, but the Greek word translated “they had believed” is a pluperfect active indicative verb, which indicates that these men had not only believed in the Lord (a one-time event), but that they had believed for a period of time and had demonstrated over time by their actions that their belief was genuine.[2]

Summary of Acts 14:23

• There were multiple elders in every church mentioned.
• These elders were appointed by Paul and Barnabas.
• Paul and Barnabas took this process very seriously.
• The men who were chosen had demonstrated faithfulness.
• The appointed men were entrusted to the Lord (i.e. they did not need constant, apostolic supervision).