Leadership Styles in the New Testament
- James Collazo
- Nov 24, 2025
- 15 min read
Updated: 8 hours ago
Introduction
Leadership has always played a vital role in the life of God's people. Throughout the Old Testament, God appointed patriarchs, judges, priests, prophets, kings, and wise men to guide Israel according to his covenant. Their successes and failures demonstrated that genuine leadership depended upon faithful obedience to the Lord rather than personal ambition or political power. This pattern reaches its fullest expression in Jesus, who transformed conventional ideas of authority by revealing that greatness in the kingdom of God is measured through humble service and faithful stewardship.
The New Testament continues this understanding of leadership but does not describe it with a single technical term equivalent to the modern English word "leadership." Instead, its writers employ a rich vocabulary of images and metaphors that together describe the character and responsibilities of those entrusted with the care of Christ's church. While terms such as presbuteros (G4245, "elder") and episkopos (G1985, "overseer") identify recognized offices within the early church, other terms describe how those offices are to be exercised.
Among the New Testament's leadership images, three emerge as especially prominent: the shepherd, the servant, and the steward. Each contributes a distinct perspective on Christian leadership while complementing the others to form a unified theological vision. The shepherd portrays leadership as faithful care exercised on behalf of God's people. The servant highlights humility and ministry modeled after Jesus. The steward underscores faithful administration and accountability because the church belongs to God. Together, these images present leadership as responsibility exercised in faithfulness to Jesus.
A lexical study is an appropriate method for examining these themes because biblical theology is often communicated through careful language use. Words carry theological significance beyond their dictionary definitions, acquiring meaning through their literary and historical contexts. Examining the principal leadership terms of the New Testament allows readers to see how the inspired authors understood authority, responsibility, and ministry within the church. Lexical analysis, however, must always remain connected to context. Lexicons provide helpful definitions, but the significance of these terms emerges from their use within Scripture and the life of the earliest Christian communities.
This study examines three foundational expressions of New Testament church leadership: poimēn (G4166, "shepherd"), diakonos (G1249, "servant"), and oikonomos (G3623, "steward"). Together these images portray Christian leadership as humble service and responsible stewardship. Shepherds care for the flock entrusted to them. Servants imitate Christ's self-giving ministry. Stewards faithfully administer what belongs to another. Any biblical understanding of church leadership begins with the vocabulary Scripture itself uses to define those who lead God's people. The New Testament portrays church leadership through three complementary leadership styles—shepherding, servanthood, and stewardship—which together find their fulfillment in Jesus.
Shepherd as a Style of Leadership
The dominant metaphor for church leadership in the New Testament is the shepherd. The noun poimēn ordinarily refers to one who tends, feeds, protects, and guides a flock of sheep. While the term retains this literal meaning throughout Scripture, it also becomes one of the Bible's richest metaphors for leadership. The shepherd portrays leadership as faithful care exercised on behalf of God's people. This image reaches from the Old Testament into the New Testament, culminating in the person and ministry of Jesus and providing the primary model for those entrusted with the leadership of his church.
Lexically, poimēn denotes one who tends or watches over a flock. In the Septuagint, it frequently translates Hebrew terms associated with shepherding and leadership, particularly in passages describing both God's care for Israel and the responsibilities of Israel's kings and leaders. By the New Testament period, the word retained its literal sense while also functioning as an established metaphor for spiritual leadership.
The shepherd motif is deeply rooted in the Old Testament. Israel's patriarchs, including Abraham, Isaac, Jacob, and Moses, all spent portions of their lives tending flocks before assuming positions of leadership among God's people. David, Israel's greatest king, was called from shepherding his father's sheep to shepherd the nation of Israel (1 Sam. 16:11–13). The familiar words of Psalm 23 proclaim, "The LORD is my shepherd," portraying God himself as the one who provides, guides, protects, and restores his people. Likewise, Isaiah describes the coming Messiah as one who "tends his flock like a shepherd [and who] gathers the lambs in his arms" (Isa. 40:11). Throughout the Old Testament, shepherding becomes a picture of God's covenant faithfulness.
The prophets also employed the shepherd metaphor to expose the failures of Israel's leaders. Jeremiah condemned shepherds who scattered the flock and neglected its care, and declared that God would raise up faithful shepherds who would feed his people with knowledge and understanding (Jer. 3:15; 23:1–4). The most extensive treatment appears in Ezekiel 34, where the Lord rebukes Israel's shepherds for feeding themselves while neglecting the flock. They ruled with force and harshness, leaving the sheep scattered and vulnerable. In response, God promised that he himself would search for his sheep, gather them, and appoint "one shepherd, my servant David" over them (Ezek. 34:23). This prophecy established the expectation of a coming shepherd-king who would perfectly fulfill the responsibilities that Israel's leaders had abandoned.
Jesus identifies himself as the fulfillment of that promise. In John 10, he declares, "I am the good shepherd. The good shepherd lays down his life for the sheep" (John 10:11). Unlike the hired hand who abandons the flock in times of danger, Jesus willingly sacrifices himself for those entrusted to his care. His leadership is characterized by intimate knowledge of his sheep, who recognize his voice and follow him because they know him (John 10:3–4, 14).
Following his resurrection, Jesus entrusted this shepherding ministry to his disciples. After restoring the apostle Peter, he repeatedly commanded him, "Feed my lambs," "Tend my sheep," and "Feed my sheep" (John 21:15–17). These commands extend beyond Peter personally and establish shepherding as a defining responsibility of church leadership. The flock belongs to Christ, yet he entrusts its care to faithful under-shepherds who serve under his authority. This same pattern appears throughout the apostolic writings. Addressing the Ephesian elders, the apostle Paul exhorted them, "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).
Peter likewise exhorted church elders, "Be shepherds of God’s flock that is under your care" (1 Pet. 5:2). They were to serve willingly and eagerly and set an example. Their only motivation was faithful service to Christ. Peter concludes by reminding them that their ministry is temporary and accountable, for "when the Chief Shepherd appears, you will receive the crown of glory that will never fade away" (1 Pet. 5:4). The title "Chief Shepherd" emphasizes that every human leader remains subordinate to Christ, whose authority alone is absolute.
Shepherding is far more than an occupational metaphor; it defines the very nature of Christian leadership. Shepherds know the people entrusted to their care, nourishing them through the ministry of the Word and restoring those who wander. Shepherding is the dominant leadership style through which the New Testament portrays Christ's care for his church.
Servant as a Style of Leadership
If shepherding defines the leader's relationship to God's people, service defines the leader's posture toward them. The noun diakonos ordinarily refers to one who serves, ministers, or attends to the needs of others. In the New Testament, the term becomes a defining description of Christian ministry and leadership. In the ancient world, service was commonly associated with those of the lowest social status. Jesus transformed it into the defining characteristic of greatness in the kingdom of God. Consequently, Christian leaders are not called merely to perform acts of service but to embody a life of humble, self-giving ministry patterned after Christ himself.
Lexically, diakonos denotes one who serves or ministers on behalf of another. In the New Testament, the term is used in both a general sense for Christian service and a more specialized sense for those recognized in the ministry of the church. Its semantic range emphasizes function over status. This flexibility allows the New Testament writers to present service not merely as an activity but as a defining characteristic of Christian leadership.
When the disciples disputed who among them was the greatest, Jesus directly contrasted the leadership styles of the world with those of the kingdom of God. He declared, "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" (Matt. 20:25–27). Jesus then grounded this radical reversal in his own mission: "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. 20:28). Christian leadership is characterized by humble, sacrificial service modeled after Christ himself.
Jesus gave visible expression to this teaching on the night before his crucifixion. During the Passover meal, he rose from the table, wrapped a towel around his waist, and washed his disciples' feet (John 13:1–17). In the ancient world, foot washing was the responsibility of the lowest household servant, yet the Lord willingly assumed this role. After completing the task, he instructed his disciples to follow his example, demonstrating that no act of humble service is beneath those who lead God's people.
The apostles carried this understanding of service into the life of the early church. Paul frequently described himself as a servant of Christ, emphasizing that his ministry existed for the benefit of others. He reminded the Corinthians that "what we preach is not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake" (2 Cor. 4:5). Likewise, he urged the Philippians to imitate the humility of Christ, who "made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!" (Phil. 2:7–8). Christian leadership finds its ultimate model in the incarnation and atoning work of Jesus.
The New Testament also employs diakonos in connection with the recognized ministry of deacons within the church. Although Acts 6 does not explicitly identify the seven as deacons, the appointment of seven qualified men to oversee the daily distribution of food illustrates the principle that practical ministry (Greek: diakoneō, G1247) is an essential component of the church's mission (Acts 6:1–4). Later, Paul addressed deacons directly in his instructions to Timothy, requiring them to demonstrate self-control and proven faithfulness before serving the congregation (1 Tim. 3:8–13). These qualifications reveal that service is never merely functional. Even ministries often regarded as practical or administrative require mature Christian character because they represent Jesus' servant-hearted ministry among his people. Servanthood becomes the defining leadership style through which the New Testament portrays humility and ministry in the service of Christ and his church.
Steward as a Style of Leadership
If shepherding emphasizes pastoral care and service emphasizes humble ministry, stewardship emphasizes faithful administration and accountability. Lexically, the noun oikonomos denotes the manager or administrator of a household or estate, entrusted with another person's property and affairs. In the ancient Greco-Roman world, wealthy households commonly appointed trusted stewards to manage household affairs on behalf of the owner. Although stewards exercised considerable authority, everything under their care belonged to the master. Moreover, the New Testament's metaphorical use of oikonomos emphasizes how church leaders administer God's own household.
Jesus frequently employed the image of stewardship in his teaching. In the Parable of the Faithful and Wise Manager, he asked, "Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time?" (Luke 12:42). The steward's responsibility was to care faithfully for the household until the master's return, knowing that his work would be evaluated. Faithfulness determines the steward's reward. Conversely, the unfaithful steward who abused his authority and neglected his responsibilities faced judgment upon the master's return (Luke 12:45–48). Similarly, the Parable of the Dishonest Manager (Luke 16:1–13) emphasizes accountability by reminding believers that those entrusted with another's possessions must prove themselves faithful.
The apostles adopted this language to describe Christian ministry. Writing to the Corinthians, Paul instructed believers, "This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. Now it is required that those who have been given a trust must prove faithful" (1 Cor. 4:1–2). Paul measured the success of ministry by faithfulness to the stewardship God had entrusted to him. As Christ's steward, he understood that the gospel belonged not to himself but to the Lord, and that his responsibility was to proclaim it faithfully.
Paul also employed the noun oikonomos when describing the qualifications of church leaders. Writing to Titus, he states, "Since an overseer manages God’s household, he must be blameless" (Titus 1:7a). Although the New International Version renders oikonomos as "manages God's household," the underlying Greek noun denotes a steward entrusted with the oversight of another's property. Paul portrays church leaders as God's stewards, emphasizing that they administer God's household as those entrusted with another's possessions. Their authority derives from divine appointment, and their responsibility is to teach sound doctrine and cultivate spiritual maturity for the congregation entrusted to them. The church belongs to God; its leaders steward what has been placed under their care.
Peter likewise connected stewardship with the exercise of spiritual gifts. He exhorted believers, "Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms" (1 Pet. 4:10). He addresses the entire Christian community, and his words reinforce the broader biblical principle that every gift and ministry is a trust received from God.
The steward completes the New Testament portrait of Christian leadership in the church, established by the shepherd and the servant. Shepherds lovingly care for God's flock. Servants humbly minister to God's people. Stewards faithfully administer God's household. Together these images remind church leaders that they serve under delegated authority. Their ministry is a trust, not a possession, and faithfulness to Christ—not personal achievement—is the true measure of success. Every leader serves under the authority of the risen Lord. Those entrusted with leadership must exercise their responsibilities with humility, integrity, and the constant awareness that one day they will give an account to the Chief Shepherd for the stewardship committed to their care. Stewardship becomes the leadership style that emphasizes faithful administration, accountability, and the recognition that the church belongs to God alone.
Biblical Theology of Church Leadership
The New Testament never presents these images as independent leadership models. They converge in the person of Jesus. He is the Good Shepherd who lays down his life for the sheep, the Servant who gives his life as a ransom for many, and the faithful Son who administers the Father's household. Christian leaders participate in a pattern of leadership first embodied by Jesus himself. Consequently, every biblical model of leadership is fundamentally christological. The church does not invent its own philosophy of leadership; it receives its pattern from its Lord.
The lexical evidence presents church leadership through three complementary metaphors. Shepherd, servant, and steward each describe an essential dimension of church leadership, yet none alone provides a complete picture. Together they form a coherent theological framework that reflects the person and ministry of Jesus. Shepherding divorced from service can become authoritarian. Service divorced from stewardship may lack accountability. Stewardship without shepherding risks reducing ministry to administration. The New Testament holds these images together, presenting leadership as the faithful care of God's people through humble service and responsible administration under Christ's authority.
Jesus is the Good Shepherd who lays down his life for the sheep (John 10:11). He is the Servant who came not to be served but to serve and to give his life as a ransom for many (Mark 10:45). He is the faithful Son over God's household, exercising perfect authority over all that belongs to the Father (Heb. 3:1–6). Christian leaders follow the example of the risen Christ, whose life provides the pattern for every aspect of faithful ministry.
The apostolic writings consistently reinforce this unified vision. Elders are instructed to shepherd God's flock willingly and by personal example (1 Pet. 5:1–4). Overseers are described as God's stewards and are required to be above reproach (Titus 1:7). Deacons are selected for their proven character and faithful service (1 Tim. 3:8–13). Although these offices differ in responsibility, each reflects the same theological principles of shepherding, service, and stewardship. The New Testament defines leadership less by ecclesiastical titles than by the character and responsibilities expected of those who hold them.
This biblical pattern differs sharply from leadership models centered primarily on authority, efficiency, or organizational success. Scripture does not deny the importance of wisdom, sound administration, or decisive leadership. Rather, it places these qualities within a distinctly theological framework governed by the lordship of Jesus Christ. Authority exists to serve rather than dominate. Responsibility exists to protect, not to control. Accountability exists because every leader answers to God. The church flourishes when its leaders embody these biblical priorities, faithfully reflecting the character of Jesus, the one who remains its true Shepherd, Servant, and Lord.
Taken together, these three metaphors establish the New Testament pattern for church leadership. Shepherds care for God's flock, servants minister to God's people, and stewards faithfully administer God's household. Every expression of Christian leadership ultimately reflects these complementary responsibilities under the lordship of Jesus Christ.
Biblical Leadership in Contemporary Practice
Having established the biblical pattern of church leadership, it remains to consider how these principles relate to contemporary leadership models. Contemporary leadership literature often offers valuable organizational insights but cannot supply the theological framework by which the church understands leadership. The biblical model also places clear limits on human authority. Every church leader serves under the lordship of Christ, the Chief Shepherd and head of the church. Church leaders exercise authority delegated by Christ and remain accountable to the Word of God. Leaders cannot redefine the mission of the church, alter the gospel, or exercise authority for personal advantage. Their responsibility is to preserve apostolic doctrine, care faithfully for God's people, and administer the ministry entrusted to them. Leadership divorced from biblical truth ceases to reflect the model established by Christ and his apostles.
This does not require Christians to reject contemporary leadership scholarship altogether. Principles related to communication, planning, conflict resolution, organizational development, and wise administration may prove useful when they support biblical priorities. Scripture alone establishes the purpose and authority of church leadership. Every leadership model, regardless of its origin, must be evaluated according to the biblical pattern of shepherding God's flock, serving God's people, and faithfully stewarding God's household.
For this reason, the New Testament remains the church's enduring guide for leadership. Its vocabulary reminds believers that Christian leadership is fundamentally the faithful reflection of the character of Jesus. Whenever contemporary leadership practices encourage greater faithfulness to these biblical principles, they may serve the church well. Whenever they conflict with the example and teaching of Christ, however, they must be corrected or set aside. Christian leadership ultimately derives its identity not from organizational theory but from the One who calls, equips, and sustains those entrusted with the care of his people.
Risen Christ and Christian Leadership
The New Testament presents a distinctive vision of church leadership grounded in the character and ministry of Jesus Christ. Scripture consistently portrays leaders as shepherds who care for God's flock, servants who imitate Christ's humility, and stewards who faithfully administer what belongs to God. Each of these leadership styles ultimately finds its fulfillment in Jesus. He is the Good Shepherd who laid down his life for the sheep (John 10:11), the Servant who came not to be served but to serve and to give his life as a ransom for many (Mark 10:45), and the faithful Son over God's household (Heb. 3:1–6). Christian leadership begins not with the acquisition of authority but with conformity to Christ. Those entrusted with leadership are called to proclaim his truth and care for his people until his return.
The film Risen (2016) provides a compelling illustration of this transformation. At the beginning of the story, the Roman tribune Clavius understands leadership in accordance with the values of the Roman Empire. Authority is maintained through military discipline, political power, and unquestioned obedience. His encounter with the risen Christ, however, challenges these assumptions and gradually reshapes his understanding of authority itself. As his confidence shifts from Caesar to Christ, his pursuit of power gives way to the pursuit of truth, and control is replaced by humble obedience. Risen is a movie that effectively illustrates the central message of the New Testament: genuine leadership is redefined by the risen Christ.
The church continues to need leaders who embody these biblical patterns. Congregations flourish when shepherds lovingly care for God's people, when servants willingly place the needs of others before their own, and when stewards faithfully administer the ministry entrusted to them. Such leadership reflects the character of Christ and advances the mission of the gospel. In every generation, the church's calling remains the same—not to imitate the world's models of leadership, but to follow the example of the Chief Shepherd, whose life, death, and resurrection define both the nature and purpose of all Christian leadership. As Peter reminds church leaders, "And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away" (1 Pet. 5:4).
Bibliography
Primary Sources
Holmes, Michael W., ed. The Apostolic Fathers: Greek Texts and English Translations. 3rd ed. Grand Rapids: Baker Academic, 2007.
Pietersma, Albert, and Benjamin G. Wright, eds. A New English Translation of the Septuagint. New York: Oxford University Press, 2007.
Commentaries
Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd ed. Downers Grove, IL: IVP Academic, 2014.
Witherington, Ben, III. The Acts of the Apostles: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans, 1998.
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.
Beale, G. K. A New Testament Biblical Theology: The Unfolding of the Old Testament in the New. Grand Rapids: Baker Academic, 2011.
Campbell, Constantine R. Advances in the Study of Greek: New Insights for Reading the New Testament. Grand Rapids: Zondervan Academic, 2015.
Clowney, Edmund P. The Church. Contours of Christian Theology. Downers Grove, IL: IVP Academic, 1995.
Merkle, Benjamin L. 40 Questions About Elders and Deacons. Grand Rapids: Kregel Academic, 2008.
Merkle, Benjamin L. Why Elders? A Biblical and Practical Guide for Church Members. Grand Rapids: Kregel Academic, 2009.
Schreiner, Thomas R. New Testament Theology: Magnifying God in Christ. Grand Rapids: Baker Academic, 2008.
Scharf, Greg R., and Arthur Kok. New Elder's Handbook: A Biblical Guide to Developing Faithful Leaders. Grand Rapids: Baker, 2018.
Schreiner, Thomas R., and Benjamin L. Merkle, eds. Shepherding God's Flock: Biblical Leadership in the New Testament and Beyond. Grand Rapids: Kregel Academic, 2014.
Strauch, Alexander. Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership. 4th ed. Littleton, CO: Lewis and Roth, 2017.
Strauch, Alexander. The New Testament Deacon: The Church's Minister of Mercy. Littleton, CO: Lewis and Roth, 1992.
Tidball, Derek. Ministry by the Book: New Testament Patterns for Pastoral Leadership. Downers Grove, IL: InterVarsity, 2008.
Reference Works
Arndt, William, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.
Balz, Horst, and Gerhard Schneider, eds. Exegetical Dictionary of the New Testament. 3 vols. Grand Rapids: Eerdmans, 1990–1993.
Evans, Craig A., and Stanley E. Porter, eds. Dictionary of New Testament Background. Downers Grove, IL: InterVarsity, 2000.
Louw, Johannes P., and Eugene A. Nida. Greek-English Lexicon of the New Testament Based on Semantic Domains. 2nd ed. 2 vols. New York: United Bible Societies, 1989.
Silva, Moisés, ed. New International Dictionary of New Testament Theology and Exegesis. 2nd ed. 5 vols. Grand Rapids: Zondervan, 2014.
Spicq, Ceslas. Theological Lexicon of the New Testament. Translated by James D. Ernest. 3 vols. Peabody, MA: Hendrickson, 1994.
Media
Risen. Directed by Kevin Reynolds. Culver City, CA: Columbia Pictures, 2016. Film.