I. What is being confessed in this article?⤒🔗

This article deals with the question of how someone becomes an office-bearer and how he does not. It is added that office-bearers are not to rule over each other and that the congregation ought to esteem them highly.

1. We believe that ministers, elders, and deacons ought to be chosen to their offices by lawful election of [by] the church. Furthermore, it should be a matter of prayer, while everything is done according to proper rules. That is what God’s Word teaches.
2. Therefore everyone should take great care not to obtain such an office by illicit means. After all, an office is the task to which one is called. Each must wait for the time when God calls him. In that case it is proof that it is the Lord who appoints him.
3. As for ministers, one is not above the other, because it does not matter what town or church they serve in. They are all servants of Jesus Christ who is the only and universal Bishop and the only Head of the church.
4. Moreover, this is a precept of God that is not to be violated or ignored. Therefore everyone should have special regard for the ministers and the elders for the work they do, and as much as possible live with them in peace and not in discord.

II. Office-bearers are to be lawfully chosen←⤒🔗

1. How does the church receive ministers, elders and deacons? How does one obtain one of these offices and who decides on this? In the Roman Catholic Church, the church does not elect the office-bearers. Instead, those who are "lower" in the hierarchy are put in position by those "higher" in the system. There, one office-bearer is indeed above the other. At the zenith is the pope, who is elected by the college of cardinals, the highest dignitaries serving below the pope. From beginning to end, every choice and appointment is a matter for the office-bearers among themselves and the congregation is completely outside of it.
   However, this is not the only way to keep the church people out. This also happens within the state church, where the government pays for the living expenses of the ministers, but also sets conditions for their appointment and, if necessary, does not care about their election by the congregation.
2. The Anabaptists went to another extreme. They believed that no one had any say in the designation and appointment of office-bearers: not the government, not the church people, nor the other office-bearers. That is why many in those circles made themselves into pastors under the guise of being called directly by God. They appealed to what is called "an inner calling." On that basis, they then attempted to get a following behind them.
3. Against all these wrong ways of appointing office-bearers, this article speaks of a "lawful election by the church." That is scriptural. When the vacancy of Judas needed to be filled, the church presented two men of whom one was elected to serve (Acts 1:23). So also the deacons were chosen by the congregation (Acts 6:5). And even after Paul had long since been directly appointed by God as a missionary, the Holy Spirit used the church at Antioch to release him and Barnabas for that task (Acts 13:2-3). This makes it clear that the churches should be involved in the election of office-bearers.
4. The Scriptures do not tell us precisely how the church was involved. Our article does not even address it at all. Nevertheless, it will serve us well to point out a few matters:
   a. The consistory itself could designate the office-bearers and present them to the congregation for approval. In that case, the members will not vote and its participation will be limited to giving approval. This is how it has been done in the French churches.
   The consistory can also present double candidates from which the congregation makes a choice.
   Yet another method is that the congregation, by free election, draws up a list of names to which the consistory commits itself and from which it chooses.
   This article does not make a choice from these options. This is regulated in a federation’s church order. In the article of one church order that pertains to this matter we read, "The consistory with the deacons shall present to the congregation either as many candidates as there are vacancies to be filled, or at the most twice as may, from which number the congregation shall choose as many as are needed.”
   A preference is given to presenting a double number of candidates from which the congregation chooses. Possibly, for example if there are too few candidates for the office, the consistory will propose as many persons as necessary. Moreover, it must in any case be established that "the members of the congregation can draw attention to persons they deem suitable."
   b. There will still be a difference of opinion on the question of whether women are allowed to vote. The existing practice that this is not allowed was confirmed by the Synod of Groningen-South (1978). With regard to the actual point at issue, it stated “that it is not in accordance with the position of subjection which the Scripture gives to the woman in the church (1 Corinthians 14:34-36; 1 Timothy 2:11-15) to give her a decisive voice in this matter.”
   For the sake of completeness it should be mentioned that there was also a counter-proposal that considered, among other things, that Christ, by virtue of the indwelling of the Holy Spirit, engages the congregation in observing the gifts to serve in the ministry (Acts 6:3) and that the women also share in this indwelling (Galatians 4:6) and that they may therefore cooperate in choosing suitable brothers. But while the decision of synod speaks of "an independent decisive voice," this proposal says that in casting her vote the woman submits to the policy and authority of the consistory (Hebrews 13:17), so that she then has no authority over the man (see 1 Timothy 2:12).
5. Separate mention is made in the article of prayer that is to accompany the election.
   Calvin points to two matters. In the first place, the church acknowledges that she can fail in electing the office-bearers and therefore asks God to realize his own choice, which is always good: “You, Lord, who know the hearts of all, show which ... you have chosen” (Acts 1:24). And secondly, the church invokes God’s Name that he will grant wisdom to those who are chosen.
6. Finally, the election must take place "in good order." A clear regulation that each church can decide on itself is indispensable in this regard. It is agreed in advance how the process of the election will proceed, such as what should happen when there is a tie vote, and so on.
   The Church Order stipulates that the election will take place "with due observance of the locally established regulations."

III. Someone who aims to be an office-bearer needs to bide God’s time←⤒🔗

1. "Therefore, everyone is to take great care not to intrude by improper means." One becomes a carpenter, teacher, caretaker, or church organist in a different way. They can apply and pass on references as to their suitability. But in order to become an elder or a deacon, those are "improper means."
   Paul does not disapprove of someone desiring to become an office bearer. For “if anyone aspires to the office of overseer, he desires a noble task” (1 Timothy 3:1). So it is not wrong when someone wants to become a minister, elder or deacon. But he is not allowed to apply or advertise himself within the congregation in order to get as many votes as possible in the election. Why not? Because it must be established beyond doubt that their office does not come from themselves, but from the Lord. Office-bearers need to know one thing for sure—that it is God himself who sends them: “How shall they preach unless they are sent?” (Romans 10:15). And no one takes this dignity upon himself, but one is called to it by God (Hebrews 5:4). And therefore, according to this article, each must await the time when God calls him, in order to have convincing evidence that his call is from the Lord.
2. Especially for someone who wants to become a minister, it is said that for that task one needs to have or feel a calling. And we already heard of ministers who were not appointed by anyone, but who claimed an "internal calling." By this it was understood that in some covert way God made a person feel deep in his heart that he should become a minister.
   However, we have already learned that God calls people to office by involving the congregation. It is good when someone wants to be a minister and studies for it. But he is not called to office until a congregation has called him. In the strict sense of the word, one cannot study to become a minister. This is different for a carpenter or an engineer. But one becomes a minister only after a call has been extended.     

IV. Office-bearers have equal power←⤒🔗

1. Already the disciples of Jesus had a dispute as to “which of them was to be regarded as the greatest,” Luke 22:24-27. (See also Matthew 23: 8-11 and John 13:14.) Jesus teaches them that they are all equal and that they are to serve one another. The New Testament nowhere fosters the idea that one is superior to the other. The Roman Catholic church places Peter above all other office-bearers. But he himself collegially calls himself "a fellow elder" (1 Peter 5:1). Even as an apostle, he does not put himself above the elders to whom he is writing.
   Unfortunately, things went wrong soon after the death of the apostles. And it is not all that surprising that the article says of the ministers that they have “equal power and authority," although of course this also applies to the elders and deacons. But especially the ministers appeared to be tempted to elevate themselves. It started with receiving in their own congregation the greatest authority and being increasingly placed above the elders and deacons. They became the bishops of the church. That is how it started. But the bishop of a large church in an important city was considered more important than someone serving a small rural church. And in places such as Rome or Ephesus, where the apostles had worked, they became even more important bishops.
   In this way the papal organization developed gradually, with ultimately one chief bishop, the Pope of Rome, as the head of the church.
2. Our article rejects this hierarchy of the offices, with higher and lower positions. All ministers, whether they work in a very large or a very small congregation, in a city or in the country, have equal power. Nor is one church more important than the other. The Church Order therefore also states: “No church shall in any way lord it over other churches, no office-bearer over other office-bearers.”
   One office is not higher than another; although they are all different. The office of deacon is different from the office of elder, but not lower. And the office of elder is different from the office of preaching but not lower than it.
3. The article also points to the cause of the mutual equality of power among all office-bearers. It is not some emancipation principle along the lines of saying that all office-bearers have the same rights, because then one assumes the equality of all people, as is done in the world today. But the ministers have “equal power and equal authority” because “they are all servants of Jesus Christ, the only universal Bishop and the only Head of the church.” In fact, this is the crux of this article! The church has only one head and one bishop, and that is Christ and no one else. It is therefore not about the office-bearers neatly dividing the power among themselves so that they all have exactly the same say—as if things would be in order then. No, the issue is this: that each and every one of them must conduct themselves humbly as servants of Christ, as well as honouring one another as servants of Christ. The office-bearers are not allowed to lord it over the congregation or over each other. In their official activity they should only show the warmth that Christ’s love extends to his church. And in order to let the love and care of Christ shine through in the best possible way, they disregard themselves. Only in this way are they truly servants of Christ.

V. Special esteem←⤒🔗

1. Office-bearers are not allowed to act as lords. They must be humble and serve. Christ instructed them in this by washing the feet of his disciples (John 13). Yet it is precisely these office-bearers for whom everyone should have "special esteem." This should not depend on their social position or on the sympathetic impression they make on us. Then our esteem could be low for an office-bearer who is not all that high on the social ladder or who does not suit us. That is why the Church professes that we should respect them for the work they do as office-bearers. Therefore, we must be at peace with them “as much as possible." These last words also indicate a limit or boundary. Office-bearers are not inviolable dignitaries, but Paul does request in 1 Thessalonians 5:12-13 to “esteem them very highly in love because of their work." Moreover, this is also best for the church itself, “for it is they who are keeping watch over your souls, as those who will have to give an account. Let them do this with joy, and not with groaning, for that would be of no advantage to you” (Hebrews 13:17).
2. Given that respect for the office-bearers is urged upon the members of the church, it is remarkable that the deacons are missing. After all, only "the ministers of the Word and the elders" are mentioned. Yet we do not take seriously the sometimes-strong criticism that has been levelled at the failure to name the deacons. We certainly would do so if this were intentional, that is, if the deacons were deliberately ignored. Originally, instead of "the elders," it read: "the rulers," which then also included the deacons; see the chapter on Article 30, Section III, point 5. Presumably, the word "rulers" was later considered too general and the word elders was chosen without realizing that the deacons had been dropped out. But there is no reason to worry, because these articles are about the three offices, such that what is confessed about the one also applies to the other office. Therefore, it is certainly entirely in line with this article when we say that the "special esteem" is equally applicable towards the deacon.

Points to discuss←↰⤒🔗

1. It would be best if there was an unbroken chain of office-bearers from the apostles until now, so that through all the ages the office had been handed down from one to another. Now Rome claims that its office-bearers are all successors of the apostles through the pope. Rome reproached Calvin for tearing himself away from this official so-called succession. But what is more important that is handed over: the office of the apostles or their teaching? See 1 Timothy 6:20; 2 Timothy 1:13-14; and 2 Timothy 3:14.
2. Can one be guided by personal preference for the candidate when casting one’s vote? And if not, what standard should one be using?
3. What are often the sad consequences when in some families people always speak critically about the office-bearers? Does 2 Kings 2:23-24 teach us something about this?
4. Why is it that ministers are allowed to preach in other congregations, while elders are not allowed to make home visits elsewhere? Also think of the ecclesiastical exams.
5. Are women allowed to serve in the office(s) in the church?
   In your answer, pay attention also to 1 Corinthians 14:34 and 1 Timothy 2:12, which we believe prohibit this practice.
   It is generally argued that what is written in these texts is time-bound and therefore no longer applicable to today’s situation. Remember, however, that in 1 Timothy 2:13-14 Paul appeals to the order of creation as well as to the Fall. Those are enduring arguments. In 1 Corinthians 14 Paul also does not appeal to the custom of that time but to the law, see 1 Corinthians 14:34.