“I wrote to the church, but Diotrephes, who love to have the preeminence among them, does not receive us” (John the Apostle)
Because the world is a fallen place, it is not surprising that what we call “accountability” is necessary. Because of the scriptural teaching about the fallen nature of man, even when such a man is redeemed and in a position of trusted leadership, we must still take extraordinary care. This means that even though “nothing has happened” no one is above suspicion. Sin could crop up anywhere. But, as we shall see, when nothing has happened, no one is under suspicion either. Sin has not cropped up there yet. One of the great problems in the church today, particularly when it comes to muckrakers on the Internet, is that fact that there is very little understanding of the difference between these two categories — because there is little understanding of the biblical definition of justice.
We can begin our discussion of accountability in the local church by addressing the accountability of the flock. We know that the congregation is accountable to the elders of a church because the Bible expressly says that the elders must give an account. “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 with grief, for that would be unprofitable for you” (Heb. 13:17). This passage, coupled with Heb. 13:7, gives us the biblical basis for the idea of church membership. You cannot submit to rulers if you don’t know who they are, and you cannot give an accounting for the believers in the congregation if you don’t know who they are.
At the same time, there are several other points related to this. First, no human authority, including the authority of church leaders, has the right to require absolute submission. Under every human government, there comes a time when we must “obey God rather than men.” But second, such points requiring departure must be publically demonstrable from the Word. Mere discomfort or disagreement, in themselves, are insufficient.
The members are not held accountable to a man or a group of men who are themselves unaccountable. The government of the church cannot function in a biblical way without mutual submission. The fact that the elders of the church must be held to account is plain throughout Scripture. In the Jewish church, it was the leadership who led the people astray, time and again. The Old Testament refers to shepherds who fed only themselves (Ez. 34:2). They provide the Christian church with a bad example, an example not to be followed or imitated. Christians ought not to follow such men, any more than the Jews should have (Jude 12).
The Bible warns expressly about one kind of sin in teachers — the sins of the tongue (Jas. 3:1-2). But note the solution here — acountability at this point is not found through multiplying teachers. It is quite the reverse. Not many should seek out the position of teaching. The Bible expects that from time to time elders will fall into sin, and it provides instructions about what to do when that happens (1 Tim. 5:19-21). These elders do not necessarily step down — that would depend on the nature and gravity of the sin, not to mention how the elder received the rebuke. Is he the kind of man who can receive rebukes? Or is he only able to deliver them? And last, the Bible also warns of elders who will “go around the bend.” See Acts 20:29-30.
When someone is clearly out of line, doctrinally or morally, the problem must be addressed. But it must happen in the way outlined in Scripture. Refer again to 1 Tim. 5:19-21. There are two central principles here — in the realm of accountability, we are all innocent until proven guilty. This means, of necessity, that our views on church government cannot be perfectionistic. Consider the example of a charge, which happens to be true, but which cannot be sustained according to scriptural criteria. See verse 24. The standard throughout Scripture is that of two or three witnesses. And second, in the realm of accountability, we should not rely on what happens in private. The one making an accusation must also be held accountable (Dt. 19) — the end of this process must be “in the presence of all.” The eldership is a public office; there is no room for “sweeping things under the carpet.”
We have no authority to tinker with these standards on the basis of our personalities, biases, etc. It is either a charge, or it is not. If it is, then we must do what the Bible says. If it is not, then there is not a problem that we can talk about publicly — no accusation. We must be clear about it — an accusation is a charge, coupled with related negative action. This must be distinguished from a simple exhortation.
Understanding this brings blessings and protections. The Lord is truly good to us. If we come to understand these things, all of us (elders and members of the congregation) find ourselves protected by His Word. No one should ever be accused because of what they might do, or what might happen. No one should ever be accused because of what someone else did in a similar situation. No one should ever be accused because of something else they did at another time.