What is the right size of the church? What does the New Testament say about the leadership structure?
Let’s begin.
I.. Extent and Sizes of the Early Churches
A.. Brief intro.
Churches were planted in various cities, regions, and islands in the NT, and they developed their own characteristics, like the Bereans, who studied Scripture carefully, while the Thessalonians were not as thorough. In some cases in the list, we have to assume that churches were planted because of the word spreading when disciples left Jerusalem and the other main headquarters, like Syrian Antioch. Malta is an example. Revival broke out, and we can believe Paul did not leave them as orphans. He must have sent a leader or two there to guide the new believers. Here are some of the churches and their locations.
1.. Location in Acts:
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Locations of Churches |
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| Cities and Regions and Islands | Scriptures | |
| 1 | Jerusalem | Acts 1-9, 11-12, 15, 21-23 |
| 2 | Towns in Samaria and Judea | Acts 8 |
| 3 | Damascus | Acts 9 |
| 4 | Phoenicia | Acts 11:19 |
| 5 | Syrian Antioch | Acts 13 |
| 6 | Pisidian Antioch | Acts 13 |
| 7 | Iconium | Acts 14 |
| 8 | Lystra | Acts 14 |
| 9 | Derbe | Acts 14 |
| 10 | Philippi | Acts 16 |
| 11 | Berea | Acts 17 |
| 12 | Athens | Acts 17 |
| 13 | Corinth | Acts 18 |
| 14 | Cenchreae, near Corinth | Rom. 16:1 |
| 15 | Caesarea | Acts 18 |
| 16 | Ephesus | Acts 19-20; Eph. 1-6 |
| 17 | Troas | Acts 20 |
| 18 | Thessalonica | Acts 17; 1 Thess. 1:1 |
| 19 | Several in Galatia | Gal. 1:2 |
| 20 | Laodicea | Col. 4:16 |
| 21 | Seven in Asia Minor | Rev. 2-3 |
| 22 | Dalmatia | 2 Tim. 4:10 |
| 23 | Illyricum | Rom. 15:9 |
| 24 | Every town on Crete | Titus 1:5 |
| 25 | Cyprus | Acts 11:19-20 |
| 26 | Malta | Acts 28:1-10 |
| 27 | Rome | Rom. 1-16; Acts 28 |
Those are mere examples. No doubt disciples went out to preach the gospel in small villages, though their efforts and results went unrecorded.
2. The church was also global or universal
The early church’s known world was the Roman empire and a little beyond. But we can apply the references to our much-larger world today. In Matthew 16:18 Jesus says that on this rock of Peter’s confession Jesus will build his church, and never does he put boundaries around it in that passage. Matthew 28:18-20 says that apostles are called to go into all the world, and Luke 24:47 and Acts 1:8 repeats the commission. In 1 Corinthians 10:32, Paul places the church next to two big classes of people: Gentiles, Jews, and the church. Since the first two categories covered Paul’s known world—the whole world, as afar as he was concerned—the church was also worldwide. Ephesians 5:25 says that husbands are to love their wives, as Christ loves the church—no limits or boundaries on the church assumed in this passage.
Colossians 1:18 says Christ is the head of the body, the church, without stating or implying geographic boundaries placed on it, in the verse.
3.. Disciples met in homes or mid-sized gatherings or big meetings
The house church was very important in the early Christian communities that were spread around their known world (Acts 2:2; 5:42; 8:3 [!]; 16:40; 20:20; Rom. 16:5; 1 Cor. 16:19; Col. 4:15). The church could not afford to build large buildings or even a synagogue-size one, and they were too weak politically to take over pagan temples, as some communities did in late antiquity.
Yet, disciples met in mid-sized and large gatherings too. In 1 Corinthians 11:18-20, Paul assumes that during the Lord’s Supper, an agape feast, the whole church came together at Corinth. Acts 18:10 teaches that the Lord appeared to Paul in a vision and proclaimed that he had “many” people in the city. So apparently sometimes the Corinthian disciples gathered in large meetings, all together. In Acts 1:15 and 2:1-4, one hundred and twenty were able to fit into one large house. Maybe this and the Corinthian gathering were mid-sized churches.
John and Peter went to the temple to pray, at 3:00 p.m. (15:00). The temple was their meeting place. Acts 2:41 says 3000 people were being added to the new Messianic community, and then Acts 4:4 says that 5000 more were added. Acts 5:12 says the church met in Solomon’s Portico (or Porch or Colonnade). Call it an outdoor or semi-outdoor mega-church. The earliest Christian community met either in houses (Acts 2:46) or in Solomon’s Colonnade in Jerusalem (Acts 3:11; 5:12), which could hold a large gathering—call it a mega-church—and presumably in mid-sized gatherings. The size does not matter, since it varies so widely.
B. Summary
Therefore, house churches or small churches are not the only Scriptural church. All sizes are acceptable to God.
II. Qualifications of Leaders
A. Lists of very high qualifications
| Overseers in 1 Timothy 3:2-7 | Elders / Overseers in Titus 1:6-9 |
| 2 Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, 3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4 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[a] respect. 5 (If anyone does not know how to manage his own family, how can he take care of God’s church?) 6 He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap. | 6 An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient. 7 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. 8 Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9 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. |
| Servant-Deacons in 1 Timothy 3:8-13 | Elders in 1 Peter 5:1-4 |
| 8 In the same way, deacons[b] are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. 9 They must keep hold of the deep truths of the faith with a clear conscience. 10 They must first be tested; and then if there is nothing against them, let them serve as deacons.
11 In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything. 12 A deacon must be faithful to his wife and must manage his children and his household well. 13 Those who have served well gain an excellent standing and great assurance in their faith in Christ Jesus. |
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: 2 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; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. |
| Servant Deacons in Acts 6:3-6 | |
| 3 Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.”
5 This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6 They presented these men to the apostles, who prayed and laid their hands on them. |
B. Explanation
I concede that this table can be intimidating because all those virtues are difficult to live up to, but there they are. The qualities prove that an elder or overseer or pastor must be above reproach and have a good reputation to the outside world. He cannot pursue dishonest gain (some hyper-prosperity preachers do this). He cannot lord it over people but lead by example. He must serve eagerly.
Peter must have taken these words of Jesus to heart:
25 Jesus called them [the twelve] together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 26 Not so with you. Instead, whoever wants to become great among you must be your servant, 27 and whoever wants to be first must be your slave— 28 just as the Son of Man did not come to be served, but to serve […], (Matt. 20:25-28)
Elders of the flock must not be like pagan rulers. Peter says that the goal will be a crown of glory for leading properly. The implication is that elders may not get one, either.
According to Acts 6, the servant-deacon are called to be filled with the Spirit and wisdom. This is a challenge to the church today.
III. Leadership Structure of the Early Church
A. Brief intro.
This section is based on the collection of chapters by different scholars: Who Runs the Church? Four Views on Church Government, ed. Steven B. Cowans (Zondervan 2004), particularly pp. 12-15. Each contributor to the book cites Scripture to support his church structure. Paragraph G is my own addition based on my observations of churches..
B. Pastor, elder, and overseer
They are functionally equivalent in the New Testament. Here’s the brief lay out of the evidence. (Pastor is just the Latin noun for shepherd. Pastor-shepherd is the same noun in Greek.) Overseer and pastor / shepherd also have verbs: Shepherds shepherd and pastors pastor. And overseers oversee. However, elder does not have a verb that is suitable for the noun. Elders “elderize”? No, instead the NT authors use the verb shepherd / pastor or oversee.
1. Acts 20:17-35
In v. 17 Paul calls for the elders to assemble in Miletus. Then in v. 28 Paul calls them overseers. In the same verse he uses the verb “shepherd” or “pastor.” So Paul tells the elders / overseers to pastor or shepherd the flock. The NIV translates the verb “be shepherds,” as it does in 1 Peter 5:2, next.
2. First Peter 5:1-4
Here I quote the passage and add the bold font and bracketed comments:
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: 2 Be shepherds [verb shepherd or pastor] of God’s flock that is under your care, watching over [verb oversee] them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd [or Chief Pastor] appears, you will receive the crown of glory that will never fade away. (1 Peter 5:1-4)
So in that passage elders shepherd and oversee the flock. It’s a fair inference that elders are under-shepherds / pastors working for the Chief Shepherd / Pastor. Note that Peter calls himself an elder. This is important for the next verse.
3. John 21:15-19
This passage is about Peter’s restoration after his betrayal. Here is v. 16:
Again Jesus said, “Simon son of John, do you love me?”
He answered, “Yes, Lord, you know that I love you.”
Jesus said, “Take care [verb shepherd or pastor] of my sheep.” (John 21:16)
In Greek Jesus used the verb “shepherd” or “pastor.” We saw in 1 Peter 5:1 that Peter calls himself an elder. So elders shepherd or pastor Jesus’s sheep.
To conclude this section, overseers, elders, and shepherds are functionally equivalent. They have the same roles in the church. And elders oversee and shepherd / pastor the flock, since there is no appropriate verb corresponding to the noun elder.
C. Episcopal Model
The structure looks like this, simplified:
Archbishops
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Bishops
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Rectors
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Congregation
Dr. Peter Toon, who wrote the chapter on the episcopal model, did excellent work in simplifying it. But it is still complicated (for me at least). The archbishops oversee the bishops, and the Archbishop of Canterbury is the first among equals. The bishops oversee a diocese or district. A rector oversees the local congregation. Dr. Toon mentions priests, but I’m not sure if they are the same as Rectors, as Cowan does not clarify. I attended St. Michael’s in Paris in the early 1980s, and I recall that the lead minister was called a “vicar,” who is probably the same as a priest. This is sometimes called a mono-episcopacy or “single episcopacy” (“mon-” = “alone” or “single.” The lead bishop appeared as early as the second century, as he oversaw a church in a city. Evidently the congregation has no political power, because this structure goes from the top down. I imagine that the bishops can influence the archbishops, and rectors can influence the bishops, and the congregation can do this to the rectors.
D. Presbyterian Model
General Assembly
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Presbytery
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Teaching Elders, Ruling Elders (called a session)
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Congregations
Dr. L. Roy Taylor also did excellent work explaining this denominational structure. Elders appear as early as Exodus, where they represented the people. Elders also appear in the NT, beginning early in the Book of Acts and then in the epistles. In Acts 14:23 the Greek indicates that “appointing” elders was done by a show of hands (see Lev. 8:4-6; Num. 20:26-27). This leads the Presbyterian denominations to allow the general assembly to vote for the elders. The local congregation can vote for their own local elders that form a session. The ruling elders handle issues and discipline that come up in the church, while teaching elders cover the teaching functions. Members of the sessions from several local churches in a region form the presbytery.
E. Single-Elder Congregational Model
Pastor(s)
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Deacons
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Congregation
This structure is very common. The pastor may have pastors under him, like associates or a youth pastor, but he is the lead pastor. It’s not clear whether he is the first among equals. He has the most day-to-day authority. But the deacons hire him. The congregation has the vote and therefore some authority. I assume they form a search committee to hire the pastor and to promote deacons. Then they vote on the right candidate. Dr. Paige Patterson does a great service in explaining how this structure goes back to a few Reformation denominations in Europe, maybe so. But this looks very American to me.
F. Plural-Elders Congregational Model
Elders
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Deacons
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Congregation
Of all the structures argued for by the contributors to the book, this one, as presented by Samuel B. Waldron, is the most unrealistic (if I understood him). Elders are totally equal. There should not even be a “first among equals.” Pastors are the same as elders, so presbyterian churches that put forward a lead pastor are off base. There isn’t even a distinction between teaching and ruling elders. They all must teach and rule. Evidently the deacons are placed under the elders, and the congregation had no say, though it is easy to imagine that long-standing members may appeal to the elders informally, at least.
His thesis reminds me of the joke that reinterprets John 3:16: For God so loved the world that he never sent a committee!
Though Jesus told the twelve not to lord it over people as the pagans do, he still took Peter, James and John into his confidence. Three firsts among equals. Of those three Peter seemed to be more prominent I cannot go along with Catholic over-interpretation when Jesus told Peter that upon this rock I will build my church, but there does seem to be an added bump for Peter. So in the Gospels, Peter was the first among three and the other equals. In the first 11 chapters of Acts Peter took the lead, with John sometimes by his side. God used Peter to preach the gospel to the first Gentiles who miraculously converted. I like what some Acts commentators say that no one had Peter’s standing to convince the leaders of Jerusalem that Gentiles could be saved. Therefore, Peter was the first among equals. But this status was not absolute, for James (the Lord’s brother) made the final decision at the Jerusalem Council. Even Waldron’s interpretation of the pastorals seem to support total equality, but the data can be interpreted in other ways. It can easily be reinterpreted. Thus 1 Timothy 5:17 bumps up those elders who work hard at teaching and preaching, which reveals at least a few firsts among equals.
So all in all, churches need a leader because that is how they evolve. Recall that bishops over cities emerged in the second century (though Waldron downplays this). It seems natural. Strong personalities or those with wisdom take the lead, and of them one may emerge as a first among equals. Personally I would not attend a church that had all the elders rotate in and out of the teaching and preaching duties every Sunday. Everyone could quickly see the uneven quality of each elder during his turn. One may show compassion, another one may be a good businessman and has no time for studying Scripture, but he can handle the church finances. If they all led on Sunday morning, a competition would develop, subtly.
Therefore, I believe that there should be at least one elder who is the first among equals and who is in charge of Scripture teaching and casting the direction and vision for the church. I say that the elders may hire a specialist teaching pastor-elder. Waldron himself said that many presbyterian churches do exactly that. It is easy to imagine that Sam Waldron would be just that person, with his knowledge of Scripture, in his local church. This seems realistic to me. It is too bad Waldron did not go with this angle in his chapter.
G. Pastor and Plural-Elders and Plural-Deacons Model
This is model I have observed among independent churches, particularly the charismatic variety, so I add it here, but it is not found in Dr. Cowan’s introduction or a chapter to the book he edited.
Pastor
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Elders
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Deacons
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Congregation
The pastor takes the lead, and he may have other pastors working under him, like associate pastors and a youth pastor, but he is the lead or senior pastor. This is very much like mono-episcopacy, as seen in the Episcopal Model, above. It may be like the Moses Model (not discussed here or in the book). However, the lead pastor listens to the elders, but he does not obey them necessarily (but see below in this lettered paragraph). Moses retained a lot of power.
The elders advise and come alongside the lead pastor but are not over him. At best, as a collective, they are equal to him. But he is the leader. They are over the deacons, who do practical things, but the lead or senior pastor oversees the whole thing. He hires and fires, casts vision, teaches doctrine and Scripture, sets the worship style, the order of service, decides who goes up on the platform, and who leads the lay leaders, and so on. The congregation can speak to anyone in leadership and offer an opinion or a complaint and suggest change, but they have no real authority.
The above description fits the New Apostolic Reformation (NAR) churches when the elders do not do their job and restrict the pastor who abuses the church.
The lead pastor is the overseer (bishop, so to speak) of the whole local congregation. As noted, the bishop (overseer or lead elder) appeared in the second century, so this structure goes back early in church history.
However, “power corrupts, and absolute power corrupts absolutely.”
This structure can be risky, because too much power in the hands of one person (the lead pastor) can corrupt him.
A solution is for the elders to become active and effective and also lead the church. Maybe a majority of elders can vote no on a pastor’s ideas about the direction of the church or the purchase of a building or the hiring or firing of a pastor, for example. Or a majority of elders can vote to fire him, if he gets out of line. Or registered church members may vote for elders that the lead pastor or pastors nominate. The registered members may vote for a lead pastor whom the elders nominate. In other words, the lead pastor does not have absolute authority.
H. What about apostles, prophets, evangelists and pastors and teachers?
This section is based on my own research, not the book in the previous section.
Ephesians 4:11 reads:
So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, (Eph. 4:11)
As for apostles and prophets, see the posts about them with those titles in Theology 101: The Basics. Evangelists, not the same as apostles, are briefly discussed in the posts on apostles.
What about pastors and teachers? I checked with three different Greek grammars, and they all agree that the best translation should read “teaching pastors.” This is in harmony with 1 Timothy 5:17-18, which says:
17 The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. 18 For Scripture says, “Do not muzzle an ox while it is treading out the grain,” [Deut. 25:4] and “The worker deserves his wages” [Luke 10:] (1 Tim. 5:17-18)
What is important for our limited purpose here is that elders-overseers-pastors who work at preaching and teaching are worthy of double honor (which means financial remuneration, though this angle is not relevant to this post). Instead. teaching and preaching elders-overseers-pastors agree with the better translation of the end of Ephesians 4:11: “teaching pastors.”
In any case I plan on a separate, online series on the gifts of the Spirit, including ministry gifts (so-called “office gifts”), so these last two lettered sections will have to suffice for now.
I discuss the ministries of apostles and prophets in three later parts in Ecclesiology: 10, 11, and 12.
IV.. Reflections
A. Universal or invisible church
The universal church is made up of true disciples or Christians everywhere around the globe, who are mixed in with untrue “Christians” in the same local church. The universal church is sometimes called the “invisible church.”
These true disciples are visible only to God. Only God can sort out who the true and fake disciples are, in the final day of judgment. However sometimes pastors and other leaders of local churches have to expose the fake “Christians” if they act out badly or live a lifestyle of sin without showing signs of true repentance.
22 And God placed all things under his feet and appointed him to be head over everything for the church, 23 which is his body, the fullness of him who fills everything in every way. (Eph. 1:22-23)
For this reason I kneel before the Father, from whom every family in heaven and on earth derives its name. (Eph. 3:14-15).
B.. God calls you to join his church.
You are not lost in the collective. You are individually called by God. God knows you personally. However, you are called to join a local church, where you can be part of a team. No spiritual lone rangers. Your individual calling needs to rub its shoulder with other people, so they can test it. Understand who you are in Christ individually and corporately. We are in this journey through the world, together. Use your gifts for one another (1 Cor. 12:7; 1 Pet. 4:10). Look outwardly.
Hebrews 10:24-25 says we are to meet together to encourage each other:
24 And let us consider how we may spur one another on toward love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching. (Heb. 10:24-25)
Also, we learned above the ekklēsia literally means “called out” (from the world and dark kingdom). It means in the NT “the assembly.” We are to assemble together. So the basic meaning of the noun and Hebrews 10:24-25 converge nicely and with a purpose. Let us meet together to spur each other to love and good works. The Day of the Second Coming and final judgment is coming on fast. We need each other right now.
C.. You are a member of a family.
Sometimes the family is dysfunctional. At other times it is functional enough. This post can help you grow in Christ because you are part of the royal family of God. You walk in his fullness by being filled with his Spirit. Then his Spirit cleanses you from your baser, mammalian, sinful behavior and raises you up so you can recover the broken image of God (Gen. 1:27 and 9:6).
D.. Jesus will build his church.
Jesus said, “I will build my church” (Matt. 16:18). Jesus has never abandoned his church, even though many have done so today. It is wrongheaded to say “I love Jesus” (the head of the body) but “I do not love his body” (his church). It is still important to attend regularly, to play your part to build his church, as he calls you.
E.. The church can help you.
You need help and a refuge when the world, the flesh, the devil, and disease. Who will visit you and pray for you in the hospital? Who will bury you with a funeral? Only members of the church will do those things. Please return to the church. You can be taught and uplifted when you are down. You will be cared for.
F.. Lay aside bitterness and grow up in Christ.
A disciple may have offended you at church. You did not get your one prayer answered. Now you are bitter. It is time to lay that aside. You are only hurting yourself. His church rolls on, and the person who offended you moved on and now lives his life. You cannot remain stuck, brooding on it.
Most importantly, you have to move past the hurt. This is called growing up. A good way to move on is to contribute to the church, as a human “air-conditioner” that gives off refreshing ministry, rather than a human “vacuum cleaner” (or “hoover”) that sucks up everything. Give more than you take, in other words. Use your gifts for one another (1 Cor. 12:7; 1 Pet. 4:10). Then you will not have time to hold on to your old grudge or be offended the next time.
LONGER POST
Sec. 10, 1 Ecclesiology, Doctrine of the Church: The Basics
BIBLIOGRAPHY
Dr. Jim's Essential Bible Teaching 