For
more in-depth teaching on this topic, check out Pastor Bob’s
popular cassette series,
“Church
Government” and “The
Local Church.”
The issue of Church government and
organization has been one of confusion due to the introduction of
so many interpretations by denominations and independent churches
throughout the centuries. Each one of them has a purpose and reason
for the structure they have established/adopted, but many have very
little biblical support. They may have good reasons, and they may
see good results, but that does not make them a model to be followed
by all others. Sometimes, churches have borrowed principles from
social governments or corporate examples. Sometimes they have done
what just seemed best—because what they, or others, had been
doing was not working.
My purpose in this response is to
lead us back to what the Bible teaches/establishes as the basic
example. How those principles are then adapted to our current social/governmental/cultural
situation may be different depending on the needs and/or the ability
of a local church. What we must remember is that in regard to many
issues (not doctrine or teaching),
the Bible gives us guidelines, principles, and examples—but
not strict policies. We are responsible to take biblical truth and
apply it to the issues at hand.
The good side of this is that we are able to “adjust” to new
times, governments, societal evolution, etc. Otherwise, we would
be trapped in a “time-frame” that would hinder development,
and keep us from being effective in the “day” in which
we live. The bad side of this is
that “liberty breeds license.” Without restraints, some
people take advantage, and use their “freedom” to establish
things that are so far from what was intended that the original
purpose/design becomes lost. That “sums up” the status
of Church government issues today.
I have studied and taught on the subject
of Church Government for more than 25 years. When I began my study,
I determined to find the biblical principles, not man’s opinions
and alterations. I started with the study of the scriptural use
of the terms: Pastor; Elder; Bishop; and Deacon. How the “modern-day”
church uses and adapts these terms was not, is not, my concern.
Of course, we live in a different era, and under different forms
of government. We have laws that we must follow that did not exist
for the first century Church. We also have opportunities that did
not exist for them. In this day (in most of the world), churches
can buy and own property, which is vital because they are often
prohibited/prevented for using public property, as the early Church
did. These, and similar issues, change the way we “apply”
the principles taught in the Bible. However, we cannot overlook
the “intention” of those principles simply because it
is more, or less, convenient.
The following points outline principles presented in the New Testament.
The Pastor/Shepherd
This is one of the “Five-Fold”
ministry gifts set in the Church by Jesus Christ. These ministry
gifts are set in the Church to bring the “body of the saints”
to their fullest potential. Their work is to be accomplished by
teaching, leading, and protecting.
- Ephesians 4:11 with 1Corinthians
12:28:
These verses reveal the five offices that Jesus has given to the
body of Christ. The apostle, prophet, evangelist, pastor-teacher,
and teacher are given to the whole body. As time progressed in
the record of the New Testament, the pastor became resident in
the local church, whereas the remaining four offices continued
traveling throughout the churches, both establishing churches,
and ministering to many various local churches.
- Ephesians 4:12–16:
Here we are given the purpose and function of these offices. They
are to “perfect” (build, finish-out, complete, restore/repair)
the “saints” so that they (the saints) are then enabled
to “do the work” of ministering to /serving one another.
This in turn will bring the “body” to its fullness.
They accomplish this by teaching the truth, correcting doctrine,
protecting from false teachers, and encouraging the saints. In
the local church, this primarily becomes the function of the pastor,
assisted by the elders who serve in that church (more below).
- 1 Peter 5:1-4:
Here, Peter addresses the elders about their responsibility. But,
in verses 2 and 3 he tells them, “Pastor
(feed / shepherd) the flock / take the oversight (bishopric) /
do not act as ‘lords’ / serve as examples.”
From this we understand Peter is speaking about pastors in the
local flock or congregation. Their function is to feed / protect / lead by being an example. They are to
take the position of bishop over that flock—not because
it is forced upon them, but willingly, realizing it is part of
their God-given responsibility.
- Acts 20:28:
In this passage Paul is addressing the elders—leadership
of the church in Ephesus. He tells these elders they are to “take
heed unto themselves and to all the flock over which the Holy
Spirit has made them overseers (bishops), [that is] to feed (pastor)
the church of God which He has purchased with His own blood.”
Here Paul also identifies the pastors as elders who are to serve
as bishops over their congregation.
From these passages we can see that both Paul and Peter recognize
that pastors are elders whose function is to teach, lead, and protect
the local flock, serving as bishops over them. Who chose these pastors
and placed them in this authority? Jesus himself—He gave them
to the Church, and they are set as such by His authority.
The Elders
According to NT scriptures, the elders are individuals recognized
for their spiritual maturity, and “set” before the people
as teachers and leaders (rulers). They are taken from within the
congregation, and are to assist the five-fold ministry in accomplishing
the task of bringing the believers to maturity, and leading them
by their teaching and example. All five-fold ministers are elders,
but not all elders will be in five-fold ministry. Many will be serving
as leaders and teachers within the local church. Let us look at
what the scriptures say about these elders, their selection and
their authority.
- Acts 14:21–23:
As Paul and Barnabas were completing their first missionary journey
throughout Asia—Turkey, they revisited each established
church, and ordained elders in every city. This ordaining was
done by the apostles (five-fold ministry), not by the Lord. That
doesn’t mean it wasn’t according to His will—and
I’m certain it followed prayer. But, it was the leadership
that Jesus set in the church who then ordained the elders. Their
function was to teach, lead, and protect the flock, operating
under the authority given them by the apostles. As time advanced
during the NT age, some of these elders became recognized as pastors
who had been set in the Church by Jesus Christ. (See passages
above)
- Titus 1:5–9:
Here Paul gives some directions regarding the qualities of one
who is to be recognized as an elder. Notice again, that it is
Titus, an apostle/pastor who is to set things in order in the
church, ordaining elders in the local body. It is clear in this
passage that their function is to teach, lead, and protect the
flock—under the authority of the five-fold ministry. It
is possible—even probable—that one or more of these
elders rose to the level of bishop (below), and may even have
recognized—as he was operating in this capacity— that
he had a divine call to stand as pastor in the church. It is often
found that those who rise in positions of leadership and teaching
realize there is more to their call than standing as an elder.
Many men and women have only realized their divine call after
they have begun doing other works of ministry.
- Acts 15:2; 4; 6; 13; 19:
This entire chapter gives the account of the firstt general council
of the Christian Church. In response to the issue of Gentiles
being saved and added to the Church, the apostles and elders gathered
in Jerusalem. This comprised the recognized leadership of the
Church, not only in Jerusalem, but also in the other regions.
Yet, in verses 13 and 19 we see one person who speaks as the “final
authority.” This is James, the Lord’s brother. He
is never recognized as an apostle, but he is the authority in
the church of Jerusalem. He is known in historical records as
the pastor of the church in Jerusalem. From other records in the
NT, it must be that He was set in this position by the Lord Jesus.
All the apostles—Peter, Paul, Barnabas, etc—and the
elders acknowledge his authority to make the final decision.
There are other passages mentioning the role of elder, but, in
summary, they support the position established by the above scriptures.
Elders are set / ordained into their position by the five-fold ministry.
They are to teach and lead the congregation by scripture and example.
They work under the authority of the local pastor, and some of them
may arise to five-fold ministry—if they are called to this
office by the Lord.
They are to be chosen from among the congregation as ones who are
recognized for their spiritual maturity (1Timothy 3:1–7).
Both men and women (Titus 2:3–5) can serve in this capacity.
Their role is consistently mentioned throughout the NT as “teaching
and leading.” This will contrast with the role of the “deacons,”
which is to serve the congregation, but not primarily as teachers/leaders
(see below).
Bishops
These are elders who have been given a position of oversight within
the local church body. The same principles of qualification apply
to them as to the elders. We would refer to these today as supervisors
or directors—for the most part, they are working under the
headship of the pastor of the local church. All bishops are elders,
but not all elders will be serving in a capacity of oversight within
their local church. The pastor is the bishop of the local church,
in that he is the one placed as the general overseer of the local
flock.
There are only a few verses in the NT that address the position
of bishop. Most of those are those previously mentioned above under
Pastor. There is no mention of a bishop, by name, in the NT. Only
one passage speaks specifically of bishops and that is:
- 1Timothy 3:1–7:
This passage list the “qualities” that are to be found
in one who is to serve as a bishop. The list and order is almost
identical to that in Titus 1:5–9. This shows that a bishop
is basically the same as an elder. His position and function is
to teach and lead. However, the distinction arises in the first
verse, “If one aspires (reaches
up) to [the office of] bishop…” The implication, here, would be that
this is one who desires to be an overseer / superintendent / director
of some function within the church. Only an elder is qualified
to fill this position.
There is no scriptural basis for someone “outside”
the local church serving as a bishop over other churches, etc. That
was a development of the second and third centuries of the Church.
Some denominations still follow that example, and some new movements
are using the title of “bishop” to signify a step beyond
pastor. There really is no scriptural basis for this, and they would
probably be better to use the title “apostle.”
Deacons:
These individuals are chosen by the congregation, and brought to
the five-fold ministry for approval. Their function is to assist
the leadership in ministering to the needs of the local church.
They are, in effect, servants to the congregation. The Greek word
used for “deacon” is diakonos. It can be translated
“servant, minister, or deacon.” There are only a few
passages in the NT that address this office so it is difficult to
make too many guidelines regarding their function.
- Acts 6: 1–7:
Much can be taught from this passage. Let me itemize a few of
the significant points relating to your question.
- The problem of ethnic division was important and potentially
destructive. The twelve recognized the need for dealing with
the issue, but also that it was not something they were able
to accomplish while fulfilling their God-given responsibilities.
Their ministry—deaconing—was to prayer and to
the Word of God. (Verses 1; 2; 4)
- They addressed the congregation of disciples (trained ones),
and identified qualities they deemed important in finding
those appointed to this important task. (verse
4)
- The people of the congregation were given the responsibility
of choosing these individuals—not the Lord; not the apostles.
Individuals chosen were to be trusted and known by the congregation.
They were to have a reputation (known
to be…) of commitment to God and His Word. (verse
5) It was highly important for the people to have confidence
in these deacons—servants—ministers. They were
not going to be servants of the leadership, but of the congregation!
- When the people had selected the deacons, they brought them
to the twelve for final approval. Once accepted, they were
placed in the position of a deacon. The Church grew in great
and new ways!
These deacons were chosen by the people, approved by the leadership,
and placed in service to the congregation. They were not selected
to take the place of the five-fold ministry, nor were they to make
decisions that ruled over the five-fold ministers. They were servants—serving
to meet whatever need the congregation had. This allowed the leadership
to concentrate on the issues of prayer, teaching, leading, and protecting
(see verses 4–6).
- 1Timothy 3:8–13:
This passage lists the qualities that should be found in one who
is to serve as a deacon/deaconess in the local church. Notice
two of the differences between the elder and the deacon: teaching
and leading. Both teaching and leading are vital for the elder,
while neither is mentioned for the deacon. That does not mean
that a deacon cannot teach or lead. But in relation to the function
of deaconing, it is not required. Remember though, that Stephen
and Philip were both listed as deacons in Acts 6, and both were
later mentioned as fulfilling five-fold offices. I also want to
draw special attention to verse 13. Those who serve faithfully
as deacon, using their place in the congregation to do good and
help the believers, “gain to themselves
an advance in their service…” This reveals
that the position of deacon may often be an initial entrance into
other areas of ministry. Many men and women have offered themselves
in service (deaconing) to the church and the ministers and have
found that, as they served, they became aware of a greater call
to ministry. Their deaconing didn’t create this call—it
simply helped them to realize what God had already given to them.
This office of deacon is a vital part of the ministry of the local
church. Much of the work of those we call volunteers is really the
ministry of deaconing. They serve the church for the good of the
people, assisting the five-fold ministry to accomplish the work
of bringing God’s people to their fullest and best.
Some churches / congregations / denominations have used the title
of deacon for much more than it was established to be in the New
Testament. Often they operate as a board that oversees the entire
church, even ruling over the pastor (the one God set in the church).
This is not supported by NT teaching, but has quite a long history
of use. That does not make it proper. Deacons are to be used as
a blessing to the congregation, serving them in whatever area of
ministry the leadership determines.
Summary
The Pastor (the
only one “set in the Church” by Jesus Christ)
works under the headship and authority of Jesus Christ who has set
him in the Church. The pastor is an elder who serves as the bishop
of the local body. He is a deacon to the church and to the Word
of God—giving his service to them in prayer, teaching, and
leadership through delegation.
He is assisted in this work by elders
who help to teach and lead the congregation. Some of these elders
may rise to a position of oversight as they help to administrate
and delegate. These directors would be operating as bishops under
the leadership of the pastor.
The local church body is also helped
by the ministry / service of the deacons. These men and women serve
the congregation, and they assist the leadership in many various
ways in fulfilling the commission to bring the flock to maturity.
I trust this has been helpful in revealing
the New Testament teaching regarding the ministries of pastor, elder,
bishop, and deacon. Although the use of these titles is not common
today, I’m sure you can see in your own church the operation
of these offices. Many faithful, committed, and diligent men and
women are working within our congregations to bring the body of
Christ to its fullest and best.
Geof W. Jackson, read
bio
Director of the Grace School of Ministry/Director
of Pastoral Care
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