Leadership of the Church
- James Collazo
- Jul 15, 2022
- 12 min read
Updated: 2 days ago
Introduction
In his letter to the Ephesians, the apostle Paul writes, "So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up" (Eph. 4:11–12). His other letters also describe church leadership using the terms "overseer," "elder," and "server." The New Testament treats "elder" and "overseer" as interchangeable titles for the same ministry, while deacons served alongside them in ministries of practical service (1 Tim. 3:1–3). Although these terms carry distinct nuances, the New Testament defines their meaning more clearly than etymology alone. Jesus gave us this lesson about church leadership:
You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Matt. 20:25–28).
Apostles and Prophets
Today, people often misuse the terms "apostle" and "prophet" when discussing church leadership. Self-appointed teachers claim to be "led by the Spirit" while spreading false ideas and misusing God's authority. The Greek words apostolos (G652) and prophētēs (G4396) describe two foundational ministries within the early church. Only God can appoint someone to speak or act on his behalf. Although prophets sometimes foretold future events, their primary task was to proclaim God's message to his people. Nathan, Elijah, Isaiah, and Jeremiah demonstrate that prophets confronted sin, called people to repentance, and interpreted current events in light of God's covenant.
In ancient times, misrepresenting a king to another ruler was a crime punishable by death, and God imposed the same penalty on false prophets (Deut. 18:20). An apostle represents the kingdom of heaven as God's messenger to the world. In contrast, a prophet speaks from within that same kingdom, declaring the King's will. The prophets Nathan (2 Sam. 12), Elijah (1 Kings 18; 21), Isaiah (2 Kings 19–20; Isa. 36–39), and Jeremiah (Jer. 37–38), advised Israel's kings, and in the early church, Philip's daughters and others foretold God's coming kingdom as the apostles shared the message of Jesus' resurrection (Acts 21:9; 1 Cor. 13:2).
The word "apostle" originally described the twelve men Jesus chose to lead his ministry. Many first followed John the Baptist's ministry before becoming Jesus' disciples (John 1:35–40). Paul later became an apostle even though he was not one of the twelve and had persecuted the church. He received his authority because he personally saw the risen Jesus (1 Cor. 9:1–2). In the Jewish world, an apostle functioned much like a shaliach (H7972, "sent one"), an authorized representative who carried the authority of the one who sent him. Jesus' apostles acted not merely as missionaries but as his commissioned representatives, proclaiming the kingdom of God and establishing churches in his name.
A third use of the word "apostle" describes men and women who established new churches where none had existed before (Rom. 11:13; 16:7). For example, Epaphras founded churches in the cities of the Lycus Valley—Laodicea, Hierapolis, and his hometown of Colossae (Col. 4:12–14). In this sense, a contemporary apostle plants missions or Christian communities where the gospel has not yet reached. Although none of us has seen the resurrected Jesus, we can still serve as his emissaries, carrying the message of God's kingdom to places that need it most.
Bishops and Presbyters
The concept of shared leadership reaches back even further to Moses, whom God instructed to appoint seventy elders to help govern Israel (Num. 11:16–17, 24–25). This principle of shared spiritual leadership continued throughout Israel's history and provided an important backdrop for the organization of the early church. The earliest Christian congregations inherited and adapted an existing pattern of shared leadership. Throughout the Old Testament and Second Temple period, Israel was governed locally by councils of elders who represented the people in civic and religious affairs (Exod. 3:16; Deut. 21:2–6; Ruth 4:2).
By the first century, Jewish synagogues recognized elders as respected leaders within the community. Because the earliest believers were Jewish, the apostles naturally adapted this familiar pattern of shared leadership while reorienting it around the authority of Christ. Although synagogues often had a "synagogue ruler" (Greek: archisunagōgos, G752) who coordinated worship (Mark 5:22; Luke 13:14), they continued to be governed through a body of elders rather than by a single ruler. The early church followed the same pattern, distinguishing functions without abandoning shared leadership.
The earliest churches were ordinarily led by a council of elders rather than a single individual. The New Testament uses the Greek word presbuterion (G4244, "council of elders" or "presbytery") to describe an assembled group of recognized leaders (Luke 22:66; Acts 22:5). Paul also reminds Timothy not to neglect the spiritual gift he received "through prophecy when the body of elders laid their hands on [him]" (1 Tim. 4:14). Rather than vesting authority in a single leader, the apostles established congregations under the shared oversight of a plurality of elders. The Council of Jerusalem illustrates this pattern. When the question of Gentile circumcision arose, "the apostles and the elders met to consider this question" (Acts 15:6). The whole church participated in the final decision (Acts 15:22), and the resulting decree was communicated to the congregations. Rather than being led by a single bishop, the apostolic church exercised collaborative leadership through the apostles and elders.
The apostles never intended to remain the permanent leaders of local congregations. Their role was missionary and foundational rather than permanently administrative, making the appointment of qualified local leaders essential for the continued health of each congregation. Once believers had been instructed in the faith, the apostles appointed local elders to continue the work of shepherding and teaching. Paul instructed Titus, "The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town" (Titus 1:5). Likewise, Paul and Barnabas "appointed elders for them in each church" during their missionary journeys (Acts 14:23).
Throughout the New Testament, the terms "elder" (Greek: presbuteros, G4245) and "overseer" (Greek: episkopos, G1985) describe the same ministry from different perspectives. "Elder" emphasizes spiritual maturity and recognized standing within the community, whereas "overseer" emphasizes the responsibility of watching over God's people. These Greek terms are also the basis for the traditional ecclesiastical titles "presbyter" (from presbuteros) and "bishop" (from episkopos), though in the New Testament they refer to the same ministry rather than distinct ranks. Paul demonstrates this interchangeability in Titus 1 by instructing Titus to "appoint elders in every town" (Titus 1:5) and then immediately explaining, "Since an overseer manages God's household" (Titus 1:7).
This pattern of shared leadership continued throughout the apostolic church. The New Testament consistently presents local congregations as being led by a plurality of elders. Churches in Jerusalem (Acts 11:30), Lystra, Iconium, and Antioch (Acts 14:23), and Ephesus (Acts 20:17) all reflect this pattern. James likewise instructs the sick to "call the elders of the church" (James 5:14), again assuming that a plurality of elders served each local congregation.
Acts describes how churches were organized, while Paul's letters explain the qualifications and responsibilities of elders and overseers. He warned the church elders of Ephesus: "Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood" (Acts 20:28). He also gave these instructions to Timothy:
Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God's church?) He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap (1 Tim. 3:1–7).
Paul wrote to Titus:
Since an overseer manages God's household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Instead, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy, and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it (Titus 1:7–9).
The appointment of elders appears repeatedly in the Acts of the Apostles (14:23), Titus (1:5), and the 1 Timothy (5:22). Likewise, Paul summoned the elders of the Ephesian church (Acts 20:17) and reminded those same men that the Holy Spirit had made them overseers to shepherd God's flock (Acts 20:28). Acts 20 and 1 Peter 5 together provide the clearest New Testament explanation of church leadership. Paul calls the same men elders, overseers, and shepherds, while Peter exhorts the elders to shepherd God's flock by exercising oversight (1 Pet. 5:1–2). Together these passages demonstrate that elder, overseer, and shepherd are complementary descriptions of one pastoral ministry.
In the first century, the apostles "appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust" (Acts 14:23). Luke uses the verb cheirotoneō (G5500) to emphasize the appointment or designation of leaders rather than a sacramental rite conferring permanent ministerial authority. Another Greek word, sometimes mistranslated as "to ordain," is kathistēmi (G2525), meaning "to set in place" or "to delegate authority." The New Testament more often associates true ministerial authority with God's calling than with a formal ordination ceremony.
In the New Testament, there is no record of a ceremony for anointing church leaders. The writers used the word "anointed" only for Jesus, recognizing him as Israel's true King and Priest—the Messiah (John 1:41; Acts 10:38). The titles "Messiah" (Hebrew: Mashiach, H4899) and "Christ" (Greek: Christos, G5547) both mean "anointed," referring to one chosen and set apart by God for a sacred purpose. In the Old Testament, "anointing" referred to pouring olive oil on the heads of kings and priests to set them apart for service (Lev. 8:12; 21:10; 1 Sam. 10:1; 2 Kings 9:6). In modern usage, some church leaders refer to themselves as "anointed," even though the New Testament reserves this title uniquely for Christ. The New Testament's only explicit instruction concerning anointing with oil in church ministry relates to the sick, not to leaders being installed into office (James 5:14).
Writing near the end of the first century, Clement of Rome describes the apostles appointing bishops and deacons and making provision for their successors (1 Clem. 42, 43, 44). He also argues that the apostles anticipated future disputes over leadership and established an orderly process for appointing successors (1 Clem. 44). His testimony forms an important bridge between the New Testament and the post-apostolic era. Although Clement emphasizes orderly succession, his description still reflects a church led by bishops and deacons before the emergence of the monoepiscopate, or the rule of a single resident bishop, for which Ignatius of Antioch provides the earliest sustained witness. This pattern began to emerge at the dawn of the second century.
The Didachē (Greek for "Teaching," G1322), likely composed near the close of the first century, instructs believers to "elect for yourselves bishops and deacons who are a credit to the Lord" (Did. 15.1). Like the New Testament, the Didachē reflects a period in which multiple bishops and deacons served each local church before leadership centered in a single resident bishop. As the apostles died and the church faced increasing doctrinal challenges, this pattern gradually gave way in many congregations to leadership centered in a single resident bishop assisted by presbyters and deacons. Ignatius provides the clearest early witness to the monoepiscopal structure. Around AD 110, he wrote, "Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the catholic church" (Smyrn. 8:2). Since the New Testament consistently presents congregations led by a plurality of elders, the monoepiscopal structure reflected in Ignatius' letters represents a later stage in church organization rather than the pattern of leadership reflected in the apostolic writings.
Deacons: Servers in Leadership
Alongside elders, the New Testament recognizes another leadership ministry devoted primarily to practical service. The "server" (Greek: diakonos, G1249, hence "deacon") serves the church through practical ministries, including administration, care for those in need, and other material responsibilities. Scripture says such servants must be "known to be full of the Spirit and wisdom" (Acts 6:3). The role mirrors that of a restaurant server—someone who meets the needs of others—just as the apostles said, "It would not be right for us to neglect the ministry of the word of God in order to wait on [diakoneō, G1247] tables" (Acts 6:2). The apostles therefore appointed seven Spirit-filled men—Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus—to oversee this ministry of service (Acts 6:5).
Here are the Bible's requirements for servers:
In the same way, deacons are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, the women [who are deacons] are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be faithful to his wife and must manage his children and his household well. Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus (1 Tim. 3:8–13).
Both men and women served in the first-century diaconate. Historical evidence shows that the early church appointed female deacons, as noted in Canon 15 of the Council of Chalcedon in AD 451, which lowered the minimum age for women deacons from sixty to forty (cf. 1 Tim. 3:11; 5:9). Paul also acknowledged Phoebe of Cenchreae as a deacon, who carried and read his letter to the Romans (Rom. 16:1; see "Mutuality & Praiseworthy Women").
Evangelists and Teachers
The New Testament describes church leadership from several complementary perspectives. Some terms identify foundational ministries (such as apostles and prophets), while others describe the continuing leadership and pastoral care of local congregations. The overlap among these terms reflects differences in function and emphasis rather than rigidly separate offices. When the apostle Paul wrote, "So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers" (Eph. 4:11), the Greek language lacked commas and other punctuation. Because of the lack of punctuation, some readers interpret the phrase "pastors and teachers" as a single role, while others see it as two distinct roles.
The word "pastor" comes from the Latin translation of the Greek noun poimēn (G4166), both meaning "shepherd." Ephesians 4:11 is the only verse in which poimēn refers to anyone besides Jesus, who calls himself the "good shepherd" (Greek: poimēn ho kalos, John 10:11, 14). Every church leader acts as a pastor. However, when a single elder assumes control as pastor, that person ignores the shared leadership Scripture teaches and turns the church into a one-person rule. The apostle Peter writes:
To the elders among you, I appeal as a fellow elder and a witness of Christ's sufferings who also will share in the glory to be revealed: Be shepherds of God's flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. In the same way, you who are younger, submit yourselves to your elders. All of you, clothe yourselves with humility toward one another, because "God opposes the proud but shows favor to the humble" (1 Pet. 5:1–5; cf. Prov. 3:34).
What seems like a fivefold ministry in Ephesians and a threefold ministry in the Pastoral Epistles refers to the same ministry from different perspectives. A teacher (Greek: didaskalos, G1320) taught lessons from Scripture (Acts 18:26). An evangelist (Greek: euaggelistēs, G2099) proclaimed the good news of Christ, such as Philip (Acts 21:8), while the church later also applied the title to Matthew, Mark, Luke, and John because of their respective gospels (Greek: euaggelion, G2098). Evangelists focused on public proclamation rather than ongoing instruction. Like town criers announcing the arrival of a Roman emperor, evangelists proclaimed the arrival of Jesus as the "KING OF KINGS AND LORD OF LORDS" (Rev. 19:16).
Bibliography
Primary Sources
Clement of Rome. Epistle to the Corinthians. Translated by Kirsopp Lake. In The Apostolic Fathers, vol. 1. Loeb Classical Library. New York: Macmillan, 1912.
Didache. In Early Christian Fathers. Edited and translated by Cyril C. Richardson. Library of Christian Classics 1. Philadelphia: Westminster, 1953.
Holmes, Michael W., ed. and trans. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed. Grand Rapids: Baker Academic, 2007.
Ignatius of Antioch. "The Epistle of Ignatius to the Smyrnæans." In Ante-Nicene Fathers, vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Grand Rapids: Eerdmans, 1885.
Percival, Henry R., trans. The Fourth Ecumenical Council: The Council of Chalcedon. In Nicene and Post-Nicene Fathers, series 2, vol. 14. Edited by Philip Schaff and Henry Wace. New York: Charles Scribner's Sons, 1899.
Monographs
Atkerson, Stephen E. New Testament Church Dynamics: Help for Bi-vocational, House-Church, and Small-Church Leaders. 2nd ed. Atlanta: New Testament Reformation Fellowship, 2024.
Atkerson, Stephen E. The Practice of the Early Church: A Theological Workbook. Atlanta: New Testament Reformation Fellowship, 2024.
Clinton, J. Robert. The Making of a Leader: Recognizing the Lessons and Stages of Leadership Development. 2nd ed. Colorado Springs: NavPress, 2012.
Elliston, Edgar J. Home Grown Leaders. Rev. ed. Pasadena, CA: William Carey Library, 1992.
Ferguson, Everett. The Church of Christ: A Biblical Ecclesiology for Today. Grand Rapids: Eerdmans, 1996.
González, Justo L. From the Beginnings to the Council of Chalcedon. Vol. 1 of A History of Christian Thought. Nashville: Abingdon, 1987.
Kelly, J. N. D. Early Christian Doctrines. 5th rev. ed. London: A&C Black, 1977.
MacCulloch, Diarmaid. Christianity: The First Three Thousand Years. New York: Penguin, 2011.
Scharf, Greg R., and Arthur Kok. New Elder's Handbook: A Biblical Guide to Developing Faithful Leaders. Grand Rapids: Baker, 2018.
Stewart, Alistair C. The Original Bishops: Office and Order in the First Christian Communities. Grand Rapids: Baker Academic, 2014.
Sullivan, Francis A. From Apostles to Bishops: The Development of the Episcopacy in the Early Church. New York: Newman, 2001.
Wright, N. T., and Michael F. Bird. The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians. Grand Rapids: Zondervan, 2019.
Edited Volumes
Cowan, Steven B., ed. Who Runs the Church? Four Views on Church Government. Counterpoints. Grand Rapids: Zondervan, 2004.
Journal Articles
Karras, Valerie A. "Female Deacons in the Byzantine Church."↗ Church History 73, no. 2 (2004): 272–316.
