Unity and teamwork. First among equals.
The argument for a plural, co-equal leadership as the highest authority in the local church does not stand up to the test of careful scriptural examination. Elders were ordained by the apostles. Elders were instructed and directed at times by the apostles, and elders worked in a supportive role to the God-appointed leaders.
The eldership is definitely a local church ruling body. It operates, however, under the direction of the senior ministry, who must himself be one of the five governmental ministries. Nothing in Scripture appears to support the eldership’s co-equality in decision-making and governance of a local church. Elders are responsible to work with the senior ministry, and to govern and feed the sheep. Though elders have many active duties, only one man can “drive the bus,” as James did in the apostolic conference in Acts 15.
Some have used a term that indicates “chief among equals.” This term can be communicated to indicate unity among a plurality of leadership. However, the eldership is distinct and different from five-fold ministry offices. Eldership is put into place in local assemblies for the flock that is entrusted to them.
When considering the Apostle Paul’s references to elders in Acts 20 and other passages, we must remember that in those times there was a citywide church with citywide eldership. Today we have become fragmented due to difference of belief, practice, and geography. For better or worse church today looks a bit different. Therefore, we must look Biblically for the application of Biblical principles that will guide our structure and decisions.
The man who leads is the senior minister, who should work with the elders, and wisely lead with their full support and unity. Scripture requires the senior ministry to receive open counsel and even rebuke from the eldership. Scripture does not allow controversy over secondary issues such as methods or style. But Scripture does teach specifically that in failure of ethics, morality or doctrine, elders must actively confront senior ministries. The Bible does not teach mutual agreement at any price, nor stagnation until agreement is reached. God makes many important spiritual provisions for His Church through the vision, anointing and talents of His chosen leaders. At the same time, these gifts must function through the support and strength of a unified eldership. Both forms of leadership are crucial to the Church.
1 Peter 5:1, 2: “To the elders (presbuteros) among you … Be shepherds (poimain) of God’s flock that is under your care, serving as overseers (episcopos)…”
Why three different words for the same person?
- The Qualification – _is to be an elder (the office).
- The Spiritual Ministry – _is that of a shepherd (feed).
- The Work that has to be done – _is overseeing (oversee).
Unity needs to be considered in the person’s (elder’s) life within these three aspects of what it means to be an elder. Without agreement in one’s life with these three main segments, the elder is then like a person suffering from spiritual schizophrenia. Alternately, without agreement or healthy function of these three arenas in an elder’s life, you have someone who is unqualified and is misplaced.
Unity with pastoral leadership
- What does it mean to be in unity with the pastor? Give me some feedback.
- Can you disagree with the pastor and be in unity?
- What are areas that you can disagree with but be in unity?
- What are areas that you can disagree with and not be in unity?
- Ethics, Morality, Doctrine
Eldership is not to be a bunch of YES men. However, it does mean you are to work together for the Biblical leadership of this congregation under the direction and support of the Senior Pastor.
Eldership should not be viewed as volunteer church staff or volunteer associate pastors. While the function might include serving in capacities that resemble such roles, this is not Biblical eldership.
Take a moment and get out a blank piece of paper. I want you to draw a picture of what you believe the structure, imagery, or description of Biblical leadership and eldership should look like based on your understanding thus far. This could be stick figures, bubbles, hierarchy, or some other image that could display your thoughts. You have about 3 minutes to draw. Then we will go around the room and each will explain what, why, etc.
Let’s consider the Jesus model of leadership. Jesus humbled himself as a servant to his apostles, the larger group of disciples, and to all of humanity through his crucifixion. Although He was the chief servant of all, He still was the chief leader. He did not form an egalitarian leadership structure for the sake of unity and the establishment of groupthink for the future Christian religion.
Discuss
How do elders work together in unity not only with the pastor but also with each other?
Let’s talk about some words:
Challenge, confrontation, disagreement, difference, acquiesce, defer, understand, affirm, encourage, exhort, support, say yes, optimist, pessimist, tension, peace, unified, Christ-honoring, Christ-resembling, discipline, security.
Which words stand out to you the most? Why?
What words do you find surprising, lacking, or that you all are perhaps heavily leaning in one direction or another.
Pastor/Leader must recognise three major problems to watch for in team ministry:
- Misuse — _unqualified persons, not trained, failure to train others for responsibility.
- Disuse — _uninvolved; feeling you can do it better yourself and not involve others.
- Abuse — _overload and overwork the most talented and gifted ones.
Paul wrote to the saints at Phillipi greeting the Bishops and Deacons. It shows that there was a good relationship between these offices (Philippians 1:1). There can be nothing more devastating to a local Church than a competitive spirit between these two offices of Eldership and Deaconship. These things destroy a Church. For, if there is not a spirit of love and unity evident in action amongst the Elders and Deacons, how can it ever be in the Body of Christ. The example should be here. Both Elders and Deacons, whether ruling or serving should have the people of God at heart, to serve and bless them. The same principles as seen in “The Relationship of Elders to Eldership” in Chapter 15 on “Church Government” are applicable here in the relationship of Elders and Deacons.
We believe God has allowed a diversity of views and successful church structures to develop in the New Testament Church. The Bible clearly requires churches to have elders. Beyond that, it does not define how many elders a church should have, who should be the senior elder, and whether calling as one of the five-fold Ephesians 4:11 governmental ministries should be a requirement for all elders. Let each church be wise and sensitive to God in this area of leadership.
God is restoring true Biblical leadership to the house of the Lord. A healthy, united eldership does a great deal to bring harmony to the Church, and maintain balanced leadership that does not domineer God’s flock. Governmental leaders must also take great pains to “maintain the unity of the Spirit in the bond of peace.” This section will address one of the key issues in doing this: maintaining the balance between exercise of authority and showing of mercy. A true leader of God is firm and strong, but nevertheless does not domineer the people of God. It is the false leader who is so insecure in his relationship with God and with others that he must compensate by unscriptural domination and dictatorship over God’s people. Let us look at some strong New Testament warnings against tyrannizing, overbearing, bullying, and totally controlling or possessing the flock of God.
Nicolations. Revelation 2 domineering leadership and Jezebel spirit
Diotrephes. A second example of domineering leadership in the New Testament is that of Diotrephes. The apostle John, the beloved of Jesus, wrote: “I wrote something to the Church, but Diotrephes, who loves to be first among them, does not accept what we say. For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, neither does he himself receive the brethren, and he forbids those who desire to do so, and puts them out of the church. Beloved, do not imitate what is evil, but what is good” (III John 9-11a). Diotrephes is an excellent example of domineering leadership, one who pridefully desires to be exalted above the brethren. It is interesting to see how other translations present parts of III John 9-11a: “But Diotrephes, who loveth to have the preeminence among them” (King James Version)
Ephesians 4:11 lists the governmental ministries of the Body of Christ: apostle, prophet, evangelist, pastor and teacher. In the past, many Christians have viewed these gifted ministries as the only people in the Church who have a specific work to do for the Lord. As we have already seen, all Christians have a work to do for the Lord. The governmental ministries oversee and develop these ministries in the rest of the Body of Christ. Ephesians 4:12 tells us that these five governmental ministries prepare the saints for their various ministries–but do NOT do all the ministering for the saints. A survey of various translations is very helpful in exploring the full meaning of Ephesians 4:12, which shows us the function of the governmental ministries:
In Ephesians 4:12, use of the verb “to perfect” helps us picture the function of the governmental ministries. The word “perfect” is the greek word “katartismos,” which means to complete thoroughly, to repair or to adjust. From this word we derive the English words craftsman and artisan, with the idea of someone who works with his hands to make or to build something. The Greek word “katartismos” is a compound word, comprised of “kata” and “artismos.” When compounded in a Greek verb, “kata” has the meaning of a standard by which judgment may be passed. The governmental ministries are thus the standard by which judgment is passed. They are, by extension, the measuring rod for all ministries coming up in the Body. Their ability to perform this function depends on aligning themselves with the perfect measuring rod, the Lord Jesus Christ. “Artismos” means to repair or to adjust as a craftsman. This Greek word is translated several ways, each of which gives a different aspect of truth concerning the function of the governmental ministries. “Artismos” is translated as mended, fitted, perfectly joined together, restored, prepared and framed. Let us take a closer look at several of these key words in the New Testament.
In the classical Greek, the compound word “katartismos” had three interesting meanings and uses.
The first meaning was that of setting in order a city which had been torn apart by factions and schisms. The process of restoring that city to its original beauty would be called “katartismos.”
The second meaning of this beautiful word in classical Greek conveyed the idea of responsibility to thoroughly prepare someone or something for any given task or purpose. The word referred to outfitting a ship for sailing. If any ship encountered a storm at sea, or if there was a malfunction in any part of the ship, the seamen would be in great trouble. The Church is like a ship, and the governmental ministries are responsible to outfit and equip her for her mission of safely carrying the saints across the sea of wicked humanity. If the Church ever finds herself sinking from storms or raging winds, it is often the fault of the ministries who did not equip her properly for her voyage.
The third meaning of “katartismos” in classical Greek was that of preparing an army for battle. If an army encounters defeat in battle, lack of preparation may be the fault. The governmental ministries of the Church must carefully equip the army of the Lord with the right spiritual equipment so it will be prepared to win its battles.
The eldership is definitely a local church ruling body. It operates, however, under the direction of the senior ministry, who must himself be one of the five governmental ministries.
Nothing in Scripture appears to support the eldership’s co-equality in decision-making and governance of a local church.
Elders are responsible to work with the senior ministry, and to govern and feed the sheep. Though elders have many active duties, only one man can “drive the bus,” as James did in the apostolic conference in Acts 15. The man who leads is the senior ministry, who should work with the elders, and wisely lead with their full support and unity. Scripture requires the senior ministry to receive open counsel and even rebuke from the eldership. Scripture does not allow controversy over secondary issues such as methods or style. But Scripture does teach specifically that in failure of ethics, morality or doctrine, elders must actively confront senior ministries. The Bible does not teach mutual agreement at any price, nor stagnation until agreement is reached. God makes many important spiritual provisions for His Church through the vision, anointing and talents of His chosen leaders. At the same time, these gifts must function through the support and strength of a unified eldership. Both forms of leadership are crucial to the Church.
First Among Equals
Israel, as the Old Testament “Church in the Wilderness” (Acts 7:38) was one nation in Palestine for years. Because of this there were Elders of Cities, Elders of the Tribes, Elders of the Congregation and Elders of the Nation. However, the New Testament Church is universal in its scope, yet local in its geographical expression. Hence the Elders in New Testament times were elders of a Church in any one city where a Church was established. They were City-Church Elders. This constituted a Presbytery, the assembly or order of the elders (I Timothy 4:14). It must be remembered that these elders were never elders over Churches but elders in local Churches. And there was never one single elder in or over a Church, but always plurality of elders acting as checks and balances against lordship. Together these elders “pastored” the flock of God. However, as already noted, someone must have indeed presided as “first among equals” (Acts 20:28; I Peter 5:2).
“God’s form of government is theocratic in character. That is to say, God chooses, calls and equips certain persons to be leaders and rulers over His people, investing and delegating them with degrees of authority according to His will. These persons are most commonly called “Elders”, and in any given group of Elders, God generally places the mantle of leadership upon some one Elder. This does not exalt this Elder above the other Elders but sets him in responsibility as “First among equals”.
Leadership in the Church is not arrived at by “the law of the jungle”, i.e. “the survival of the fittest”. This is not the way it is in the kingdom of God. Jesus reproved the disciples for the wrong motive and desire to exercise lordship and authority over the people as did the Gentiles (Luke 22:24-27; I Peter 5:3). It is because Christ Himself, as the risen Head of the Church, calls, equips and places His mantle of leadership on that person to lead the flock of God. This person may be referred to as “bishop”, or “chief elder” or “senior pastor”, or “senior minister”, or “presiding elder”, “apostle”, etc. But there must be leadership. We may say that’ ‘not every one can drive the bus, or the train.” Final decisions for direction must be upon someone, otherwise there is confusion, frustration and lack of direction for the people of God.
- Christ The Chief Elder It is recognised that the Lord Jesus Christ is THE CHIEF ELDER above and among all other Elders (I Peter 2:25; 5:4). He is THE Chief Shepherd, and THE Bishop of our souls. He is THE sacrificial Lamb in the midst of the 24 Elders (Revelation 4-5). He is THE Apostle, Prophet, Evangelist, Pastor and Teacher. He is the fulness of the Godhead bodily. All the Divine nature, character, glory, attributes, grace and gifts are in Him in perfection (Colossians 1:19; 2:9; John 3:33-34). He is the Head of the Church, which is His Body.
- The Chief Elder in the Local Church
While recognising that Christ is THE Chief Shepherd and Bishop, it is also evident from Scripture that, within a local Church, having plurality of Eldership, Christ will place a mantle of leadership upon some one elder to direct the people of God. This is done in conjunction with the multiple eldership, as the proposition presented at the beginning of this chapter shows. ̣
- Paul and Barnabas were spoken of as “chief men among the brethren” (Acts 15:22; 14:12). That is, they were both leading men, men of command with official authority (SC2233). ̣
- There were ”chief priests” among the priesthood (Luke 9:22; 20:1). ̣
- There were ”chief Pharisees” also (Luke 14:1). ̣
- There were “chief rulers of the Synagogue” (Acts 18:8, 17). ̣
- There were “chief apostles” also (II Corinthians 11:5; 12:11). ̣
- There were “chief musicians” in the Tabernacle of David who were also chief of the Levites (I Chronicles 15:22; Psalms 4, 5, 6 Titles). ̣
- Michael is called “chief archangel” amongst the angelic orders (Daniel 10:13).
So there should not be any problem in speaking of some one elder, upon whom God has placed the mantle of leadership, as “the chief elder”, or’ ‘senior elder”, etc. As long as this is not a “pride trip” in the person there should not be any problem, and as long as it is not a matter of giving a person “flattering titles” (Matthew 23:1-12; Job 32:21-22). The thing that “the chief elder” has to beware of is that Diotrephes spirit and attitude, the desire to have the pre-eminence. He has to truly recognise that he himself is an Elder AMONG other Elders, and NOT an Elder ABOVE other Elders! The thought of “First among equals” is illustrated in the very persons in the Godhead. The Father is the FIRST PERSON, the Son is SECOND, and the Holy Spirit is THIRD. However, Father, Son and Holy Spirit are equal as persons. For the purposes of creation and redemption, however, there is this order in the Godhead. The Father is indeed “first among equals”. There is no competition, but recognition. Each person has distinctive function and ministry, yet are one in mind, will and judgment. God has thus demonstrated in His own being the truth for man to follow. So it is with Christ. Christ is “the firstborn”, “the first begotten”, and, in relation to His brethren in the Church, He is indeed “first among equals”. This is as to His humanity — not his Divinity. But He is the “firstborn among many brethren” (Romans 8:25-28).
The New Testament follows the same principle as set forth in the Old Testament relative to the “set man” and the plurality of the Eldership in the local Churches, even as exemplified in the local city Synagogues. These men were “chief men”, and recognised as leaders that had been “set in the body” as senior ministers. ̣ Peter and the Elders (cf. Acts 1:15; 2:14, 38; 3:4-25; 4:8-12; 5:1-11). Peter was an apostle, but accepted as ” first among equals”. The keys of the kingdom were specifically given to him (Matthew 16:18, 19).
In the Acts he is the one the Lord first used under the outpourings of the Spirit relative to both Jew and Gentile. Other apostles accepted it. There was no strife or lordship position or religious politics.
Peter, as an Elder exhorts the other elders in his Epistle also (I Peter 5:1-4). ̣
James and the Elders (Acts 12:17; 15:1, 2, 6, 13-22; 21:18 especially with Galatians 2:20). After Peter leaves, James becomes the senior shepherd at Jerusalem. James closes the council at Jerusalem over the Gentile problem. ̣
Paul and the Elders of Ephesus (Acts 19:10-11; 18:11; 20:17-35). After being in Corinth for 18 months and Ephesus for 2 years, Paul calls for the Elders of the Church. They recognised the mantle of Paul’s apostle- ship as leader. ̣
Timothy and the Elders (I Timothy 3; Pastoral Epistles — Postscript). Timothy is spoken of as the first Bishop of the Church of Ephesus. There were Elders already at Ephesus. Timothy is left by Paul as “first among equals”. He is not a novice, but a young man of about 40 years of age in this work. ̣
Titus and the Elders (Titus 1:5; Postscript of Epistle). Titus, ordained the first Bishop of Crete, yet Paul told him to ordain Elders in every city and do the things he had left undone. The same is true for Titus as for Timothy. ̣
Epaphroditus with the Bishops and Deacons (Philippians 1:1; 2:25; 4:18). Epaphroditus was their “messenger” (apostle), and yet the Bishops and the Deacons were with him and addressed along with the saints at Philippi. ̣
Nymphas and the Church in his house (Colossians 4:15). He was recognised as the leader and host with the House-Church. ̣ Aquilla and Priscilla also had a House-Church (Romans 16:3, 4). These were recognised as teachers in the Body also. ̣
The Angel-Stars of the 7 Churches in Asia (Revelation 1:11-20; with Acts 20:17). Revelation does not contradict Acts. There were Elders in the Church at Ephesus, yet the letter of John was addressed to “the angel-star” of the local Church. ̣
Christ, the Chief Elder/Lamb in the midst of the 24 Elders around the throne, as “first among equals”, ONLY as to the OFFICE of Eldership (Revelation 4-5).
Though no one man is especially designated “pastor” in Acts or the Epistles, yet some one person had the mantle of leadership and direction on them and worked closely with other Elders who provided checks and balances for him. These were “chief men” (Acts 15:22). They were those who lead, who commanded, with official authority. They were chief men among the
Having seen that God does raise up leaders of His people in ‘ ‘the set man”, what then is the safeguard against this man becoming a dictator or autocrat? What “checks and balances” does the Lord provide to prevent a monarchial Bishop from taking the pre-eminence as did Diotrephes (III John 9, 10)? The answer is seen in the plurality or multiple eldership and the coequality of such persons. These provide checks and balances for the “chief elder” who is “first among equals”. He is first in leadership but certainly not exalted above the other elders. The number of Elders in any local Church will depend on the enlargement of the flock of God. Smaller Churches may be governed by one Elder until the flock comes to increase. The number of Elders is basically determined by the need and by those who are qualified Scripturally to fulfil that office. We consider both Old and New Testaments as to the plurality and coequality of men called to be Elders. It should be noted that in relation to the New Testament local Churches the word “Elder” is always used in the plural form, even though no set number of Elders is mentioned. It is “Church” in the singular, not Churches. It is “Elders” in the plural, not Elder! The Old Testament shows this predominant plurality of Eldership in relation to the affairs of nations or the people of GOD whether Gentile or Israel.
Of the approximately 69 uses of the word “Elder” in the New Testament, twice it is used in a relational sense (Luke 15:25; Romans 9:12), seven times it is used of an older person and/or elder in official sense (I Timothy 5:1,2, 19; I Peter 5:1, 5; II John 1; III John 1), and about sixty times it is used in official sense in its plural form.
Not only does the Old and New Testament show the plurality of Eldership, it also teaches the co-equality within that plurality of eldership. That is, no elder is to be exalted as a person above another elder. To do so is to violate God’s own law and attitude to His people, for God is no respecter of persons (Romans 2:11; Acts 10:34; Deuteronomy 10:17; James 2:1-9). He does not show partiality or favouritism. The New Testament writers recognised and accepted both plurality and co-equality amongst the Eldership. However, it is a co-equality of office and of elders as persons, but it is NOT a co-equality of Divine ability! There is a variety of personality, degrees of spirituality and measures of God-given grace and ability within the Eldership. They are equal as persons, and equal as far as office. They are all Elders as persons! But there is difference of grace-gifts given to them by the risen Head, Christ.
- A boss drives men — a leader coaches them.
- A boss depends on authority — a leader depends on good will.
- A boss inspires fear — a leader inspires enthusiasm.
- A boss assigns the task — a leader sets the pace.
- A boss gives orders — a leader makes suggestions.
- A boss fixes the blame for the breakdown — a leader fixes the breakdown.
- A boss pushes people — a leader persuades people.
- A boss gets complaints — a leader gets co-operation.
- A boss says “Get going” — a leader says “Let’s go”.
- A boss builds machines — a leader builds men. The world needs leaders — nobody wants a boss!