Radical Disciples – A Remnant Revolution

The Bible speaks of Shared Leadership

Now, shared leadership should not be a new concept to a Bible-reading Christian. Shared leadership is rooted in the Old Testament institution of the elders of Israel and in Jesus’ founding of the apostolate. It is a highly significant but often overlooked fact that our Lord did not appoint one man to lead His church. He personally appointed and trained twelve men. Jesus Christ gave the church plurality of leadership. The Twelve comprised the first leadership council of the church and, in the most exemplary way, jointly led and taught the first Christian community. The Twelve provide a marvelous example of unity, humble brotherly love, and shared leadership structure.

We see that shared leadership is also evidenced by the Seven who were appointed to relieve the Twelve of the responsibility of dispensing funds to the church’s widows (Acts 6:3-6). The Seven were the prototype of later deacons. There is no indication that one of the Seven was the chief and the others were his assistants. As a body of servants, they worked on behalf of the church in Jerusalem. Based on all the evidence we have, the deacons–like the elders–formed a collective leadership council.

Does not the New Testament reveal that the pastoral oversight of many of the first churches was committed to a plurality of elders. This was true of the earliest, Jewish-Christian churches in Jerusalem, Judea, and neighboring countries as well as many of the first Gentile churches. Interestingly enough, Protestants don’t challenge the plurality of deacons in an effort to create a singular deacon, yet many challenge the plurality of elders. It is odd that most Christians have no problem accepting a plurality of deacons but are almost irrationally frightened by a plurality of elders that is far more evident in the New Testament. Despite such fears, a plurality of leadership through a council of elders needs to be preserved just as much as a plurality of deacons.

I am convinced that the underlying reason many Christians fear the plurality of elders is that they don’t really understand the New Testament concept of plural elders or its rich benefits to the local church. New Testament eldership is not, as many think, a high-status, church-board position that is open to any and all who desire membership. On the contrary, an eldership patterned after the New Testament model requires qualified elder candidates to meet specific moral and spiritual qualifications before they serve (1 Tim. 3:1-7).The qualifications of such elder candidates must be publicly examined by the church (1 Tim. 3:10). The elders selected must be publicly installed into office (1 Tim. 5:22; Acts 14:23). They must be motivated and empowered by the Holy Spirit to do their work (Acts 20:28). Finally, they must be acknowledged, loved, and honored by the entire congregation. This honor given by the congregation includes the provision of financial support to elders who are uniquely gifted at preaching and teaching, which allows some elders to serve the church full or part time (1 Tim. 5:17,18). Thus a team of qualified, dedicated, Spirit-placed elders is not a passive, ineffective committee; it is an effective form of leadership structure that greatly benefits the church family.

A Council of Equals: Leadership by a council of elders is a form of government found in nearly every society of the ancient Near East. It was the fundamental, governmental structure of the nation of Israel throughout its Old Testament history (Ex. 3:16; Ezra 10:8). For Israel–a tribal, patriarchal society–the eldership was as basic as the family unit. So when the New Testament records that Paul, a Jew who was thoroughly immersed in the Old Testament and Jewish culture, appointed elders for his newly founded churches (Acts 14:23), it means that he established a council of elders in each local church.

By definition, the elder structure of government is a collective leadership in which each elder shares equally the position, authority, and responsibility of the office. There are different names for this type of leadership structure. More formally it is called collective, corporate, or collegiate leadership. In contemporary terms, it is referred to as multiple church leadership, plurality, shared leadership, or team leadership. I use these terms synonymously throughout this booklet. The opposite of collective leadership is unitary leadership, monarchical rule, or one-man leadership.

First Among a Council of Equals: Leaders Among Leaders: An extremely important but terribly misunderstood aspect of biblical eldership is the principle of “first among equals” (1 Tim. 5:17). Failure to understand this principle has caused some elderships to be tragically ineffective in their pastoral care and leadership. Although elders are to act jointly as a council and share equal authority and responsibility for the leadership of the church, all elders are not equal in their giftedness, biblical knowledge, leadership ability, experience, or dedication. Therefore, those among the elders who are particularly gifted leaders and/or teachers will naturally stand out among the other elders as leaders and teachers within the leadership body. This is what the Romans called primus inter pares, which means “first among equals,” or primi inter pares, which means “first ones among equals.”

The principle of “first among equals” is observed first in our Lord’s dealings with the twelve apostles. Jesus chose and empowered all of them to preach and heal, but He singled out three for special attention–Peter, James, and John (“first ones among equals”). Among the three, as well as among the Twelve, Peter stood out as the most prominent (“first among equals”).

As the natural leader, the chief speaker, and the man of action, Peter challenged, energized, strengthened, and ignited the group. Without Peter, the group would have been less effective. When surrounded by eleven other apostles who were his equals, Peter became stronger, more balanced, and was protected from his impetuous nature and his fears. In spite of his outstanding leadership and speaking abilities, Peter possessed no legal or official rank or title above the other eleven. They were not his subordinates. They were not his staff or team of assistants. He wasn’t the apostles’ “senior pastor.” He was simply first among his equals, by our Lord’s approval.

The “first-among-equals” leadership relationship can also be observed among the Seven who, as we’ve seen, were chosen to relieve the apostles of certain responsibilities (Acts 6). Philip and Stephen stand out as prominent figures among the five other brothers (Acts 6:8-7:60; 8:5-40; 21:8). Yet, as far as the account records, the two held no special title or status above the others.

The concept of “first among equals” is further evidenced by the relationship of Paul and Barnabas during their first missionary journey. They were both apostles, yet Paul was “first among equals” because he was “the chief speaker” and dynamic leader (Acts 13:13; 14:12). Although clearly the more gifted of the two apostles, Paul held no formal ranking over Barnabas; they labored as partners in the work of the gospel. A similar relationship seems to have existed between Paul and Silas, who was also an apostle (1 Thess. 2:6).

Finally, the “first-among-equals” concept is evidenced by the way in which congregations are to honor their elders. Concerning elders within the church in Ephesus, Paul writes, “Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, ‘You shall not muzzle the ox while he is threshing,’ and ‘The laborer is worthy of his wages’ ” (1 Tim. 5:17,18). All elders must be able to teach the Word, but not all of them desire to work fully at preaching and teaching. The local church should properly care for those who are specially gifted in teaching and spend the time to do so. Let us be clear about the fact that it is the spiritual giftedness of the elders that causes the church to grow and prosper spiritually, not just the eldership form of government per se.

This doesn’t mean, however, that elders who are first among their equals do all the thinking and decision making for the group, or that they become the “pastors” while the others are “merely elders.” To call one elder “pastor” and the rest “elders,” or one elder “the clergyman” and the rest “lay elders,” is to act without biblical precedence. To do so will not result in a biblical eldership. It will, at least in practice, create a separate, superior office over the eldership, just as was done during the early second century when the division between “the overseer” and “elders” occurred.

The advantage of the principle of “first among equals” is that it allows for functional, gift-based diversity within the eldership team without creating an official, superior office over fellow elders. Just as the leading apostles, such as Peter and John, bore no special title or formal distinctions from the other apostles, elders who receive double honor form no official class or receive no special title. The elders, then, who labor in the Word and exercise good leadership are, in the words of Scripture, “leading men among the brethren” (Acts 15:22).

Male Leadership

There is much about biblical eldership that offends churchgoing people today: the concept of elders who provide pastoral care, a plurality of pastors, and the idea of so-called “lay” or nonclerical pastor elders. Yet nothing is more objectionable in the minds of many contemporary people than the biblical concept of an all-male eldership. A biblical eldership, however, must be an all-male eldership.

For the Bible-believing Christian, the primary example of male leadership is found in the person of Jesus Christ. The most obvious point is that Christ came into the world as the Son of God, not the daughter of God. His maleness was not an arbitrary matter. It was a theological necessity, absolutely essential to His person and work.

During His earthly ministry, Jesus trained and appointed twelve men whom He called “apostles” (Luke 6:13). Jesus’ choice of an all-male apostolate affirmed the creation order as presented in Genesis 2:18-25. Luke informs us that before choosing the Twelve Jesus spent the entire night in prayer with His Father (Luke 6:12). As the perfect Son, in complete obedience and submission to His Father’s will, Jesus chose twelve males to be His apostles. These men were God the Father’s choice. Jesus’ choice of male apostles was based on divine principles and guidance, not local custom or traditions.

As we’ve seen, the Twelve followed the example of their Lord and Master by appointing seven men, not seven men and women, when they needed to establish an official body of servants to care for the church’s widows and funds (Acts 6:1-6). Thirty years after Christ’s ascension into heaven, Peter wrote to the churches of northwestern Asia Minor and exhorted his Christian sisters to submit to their husbands in the same way the “holy women” of the Old Testament age did (1 Peter 3:5). He also exhorted husbands to care for their wives and reminded them that their wives were fellow heirs “of the grace of life” (1 Peter 3:7). Thus Peter continued to follow His Lord’s example and taught both role distinctions and male-female equality.

The biblical pattern of male leadership continued throughout the New Testament era. Regarding the marriage relationship, Paul could not have stated more pointedly the divine order of the husband-wife relationship. In complete agreement with Peter’s instruction on the wife’s marital submission, Paul teaches that the husband is empowered and commanded to lead in the marriage relationship and that the wife is instructed to submit “as to the Lord.” The following texts speak for themselves:

“Wives, be subject to your own husbands, as to the Lord” (Eph. 5:22).
“But as the church is subject to Christ, so also the wives ought to be to their husbands in everything” (Eph. 5:24).
“For the husband is the head of the wife, as Christ also is the head of the church” (Eph. 5:23).
“Wives, be subject to your husbands, as is fitting in the Lord” (Col. 3:18).
“But as for you, speak the things which are fitting for sound doctrine . . . that they [older women] may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, that the word of God may not be dishonored” (Titus 2:1,4,5).

Just as Paul teaches male headship in the family, he teaches male headship in the local church (1 Tim. 2:8-3:7). Because the family is the basic social unit and the man is the established family authority, we should expect that men would become the elders of the larger church family. Consider Paul’s instructions in 1 Timothy 2:12: “But I do not allow a woman to teach or exercise authority over a man.” In the same way that every individual family is governed by certain standards of conduct, so the local church family is governed by certain principles of conduct and social arrangement. The letter of 1 Timothy specifically addresses the issue of proper order and behavior of men, women, and elders in the local church family. To his representative in Ephesus, Paul writes, “I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Tim. 3:14, 15; italics added).

A major aspect of the church’s social arrangement concerns the behavior of women in the congregation. In the church in Ephesus, as a result of false teaching that may have challenged the validity of traditional gender roles, Christian women were acting contrary to acceptable Christian behavior. In order to counter improper female conduct in the church, Paul restates Christian principles of women’s conduct: “Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman being quite deceived, fell into transgression” (1 Tim. 2:11-14).

First Timothy 2:11-14 should settle the question of women elders. Paul prohibits women from doing two things: (1) teaching the men of the church; and (2) exercising authority over the men.

Note that immediately following his instruction in 1 Timothy 2:11-15, that prohibits women from teaching and leading men, Paul describes the qualifications for those who oversee the local church (1 Tim. 3:1-7). Significantly, the qualifications assume a male subject. Thus the overseer is to be “the husband of one wife” and “one who manages his own household well” (1 Tim. 3:2b,4a). Paul gives no suggestion of women elders in this passage.

Qualified Leadership

In a letter to a young presbyter named Nepotian, dated A. D. 394, Jerome (A.D. 345-419) rebukes the churches of his day for their hypocrisy in showing more concern for the appearance of their church buildings than the careful selection of their church leaders: “Many build churches nowadays; their walls and pillars of glowing marble, their ceilings glittering with gold, their altars studded with jewels. Yet to the choice of Christ’s ministers no heed is paid.”

Multitudes of churches today repeat similar error. Many of them seem oblivious to the biblical requirements for their spiritual leaders as well as to the need for each congregation to properly examine all candidates for leadership qualities in light of biblical standards (1 Tim. 3:10). The most common mistake made by churches that are eager to implement biblical eldership is to appoint biblically unqualified men. Because there is always a need for more shepherds, it is tempting to allow unqualified, unprepared men to assume leadership in the church. This is, however, a time-proven formula for failure. A biblical eldership requires biblically qualified elders.

The overriding concern of the New Testament in relation to church leadership is to ensure that the right kind of men will serve as elders and deacons. The offices of God’s church are not honorary positions bestowed on individuals who have attended church faithfully or who are senior in years. Nor are these offices to be viewed as church-board positions to be filled with good friends, rich donors, or charismatic personalities. Nor are they positions that only graduate seminary students can fill. The church offices–both eldership and deaconship–are open to all men who meet the apostolic, biblical requirements. The New Testament unequivocally emphasizes this. Consider these points:

To the troubled church in Ephesus, Paul insists that a properly constituted, biblical Christian church (1 Tim. 3:14,15) must have qualified, approved elders:

It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?); and not a new convert, lest he become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he may not fall into reproach and the snare of the devil (1 Tim. 3:1-7; italics added).

Paul, as we’ve seen, also insists that prospective elders and deacons be publicly examined in light of the stated list of qualifications. He writes, “And let these [deacons] also [like the elders] first be tested [examined]; then let them serve as deacons if they are beyond reproach” (1 Tim 3:10; cf. 5:24, 25).

When directing Titus in how to organize churches on the island of Crete, Paul reminds him to appoint only morally and spiritually qualified men to be elders. By stating elder qualifications in a letter, Paul establishes a public list that will guide the local church in its choice of elders and empower it to hold its elders accountable:

For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you, namely, if any man be above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict (Titus 1:5-9; italics added).

When writing to churches scattered throughout northwestern Asia Minor, Peter speaks of the kind of men who should be elders. He exhorts the elders to shepherd the flock “not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock” (1 Peter 5:2, 3).

It is highly noteworthy that the New Testament provides more instruction concerning the qualifications for eldership than on any other aspect of eldership. Such qualifications are not required of all teachers or evangelists. One person may be gifted as an evangelist and be used of God in that capacity, yet be unqualified to be an elder. An individual may be an evangelist immediately after conversion, but Scripture says that a new convert cannot be an elder (1 Tim. 3:6).

When we speak of the elders’ qualifications, most people think that these qualifications are different than those of the clergy. The New Testament, however, has no separate standards for professional clergy and lay elders. The reason is simple. There aren’t three separate offices–pastor, elders, and deacons–in the New Testament-style local church. There are only two offices–elders and deacons. From the New Testament perspective, any man in the congregation who desires to shepherd the Lord’s people and meets God’s requirements for the office can be a pastor elder.

The scriptural qualifications can be divided into three broad categories relating to moral and spiritual character, abilities, and Spirit-given motivation.

Moral and Spiritual Character: Most of the biblical qualifications relate to each candidate’s moral and spiritual qualities. The first, overarching qualification is that of being “above reproach.” The meaning of “above reproach” is defined by the character qualities that follow the term. In both of Paul’s lists of elder qualifications, the first, specific, character virtue itemized is “the husband of one wife.” This means that each elder must be above reproach in his marital and sexual life.

The other character qualities stress the elder’s integrity, self-control, and spiritual maturity. Since elders govern the church body, each one must be self-controlled in the use of money, alcohol, and the exercise of his pastoral authority. Since each elder is to be a model of Christian living, he must be spiritually devout, righteous, a lover of good, hospitable, and morally above reproach before the non-Christian community. In pastoral work, relationship skills are preeminent. Thus a shepherd elder must be gentle, stable, sound-minded, and uncontentious. An angry, hotheaded man hurts people. So, an elder must not have a dictatorial spirit or be quick-tempered, pugnacious, or self-willed. Finally, an elder must not be a new Christian. He must be a spiritually mature, humble, time-proven disciple of Jesus Christ.

Abilities:Within the lists of elder qualifications, three requirements address the elder’s abilities to perform the task. He must be able to manage his family household well, provide a model of Christian living for others to follow, and be able to teach and defend the faith.

Able to manage his family household well: An elder must be able to manage his family household well. The Scripture states, “He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Tim. 3:4, 5). The Puritans referred to the family household as the “little church.” This perspective is in keeping with the scriptural reasoning that if a man cannot shepherd his family, he can’t shepherd the extended family of the church. Managing the local church is more like managing a family than managing a business or state. A man may be a successful businessman, a capable public official, a brilliant office manager, or a top military leader but be a terrible church elder or father. Thus a man’s ability to oversee his family household well is a prerequisite for overseeing God’s household.

Able to provide a model for others to follow: An elder must be an example of Christian living that others will want to follow. Peter reminds the Asian elders “to be examples to the flock” (1 Peter 5:3b). If a man is not a godly model for others to follow, he cannot be an elder even if he is a good teacher and manager. The greatest way to inspire and influence people for God is through personal example. Character and deeds, not official position or title, is what really influences people for eternity. Today men and women crave authentic examples of true Christianity in action. Who can better provide the week-by-week, long-term examples of family life, business life, and church life than a local-church elder? That is why it is so important that an elder, as a living imitator of Christ, shepherd God’s flock in God’s way.

Able to teach and defend the faith: An elder must be able to teach and defend the faith. It doesn’t matter how successful a man is in his business, how eloquently he speaks, or how intelligent he is. If he isn’t firmly committed to historic, apostolic doctrine and able to instruct people in biblical doctrine, he does not qualify to be a biblical elder (1 Tim. 3:2; Titus 1:9).

The New Testament requires that a pastor elder “[hold] fast the faithful word which is in accordance with the teaching” (Titus 1:9a). This means that an elder must firmly adhere to orthodox, historic, biblical teaching. “Elders must not,” one commentator says, “be chosen from among those who have been toying with new doctrines.” Since the local church is “the pillar and support of the truth” (1 Tim. 3: 15b), its leaders must be rock-solid pillars of biblical doctrine or the house will crumble. Since the local church is also a small flock traveling over treacherous terrain that is infested with “savage wolves,” only those shepherds who know the way and see the wolves can lead the flock safely to its destination. An elder, then, must be characterized by doctrinal integrity.

It is essential for an elder to be firmly committed to apostolic, biblical doctrine so “that he may be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9b). This requires that a prospective elder must have applied himself for some years to the reading and study of Scripture, that he can reason intelligently and logically discuss biblical issues, that he has formulated doctrinal beliefs, and that he has the verbal ability and willingness to teach other people. There should be no confusion, then, about what a New Testament elder is called to do. He is to teach and exhort the congregation in sound doctrine and to defend the truth from false teachers. This is the big difference between board elders and pastor elders. New Testament elders are both guardians and teachers of sound, biblical doctrine.

Spirit-given Motivation for the Task: An obvious but not insignificant qualification is the elder’s personal desire to love and care for God’s people. Paul and the first Christians applaud such willingness and created this popular Christian saying: “If any man aspires to the office of overseer, it is a fine work he desires to do” (1 Tim. 3:1). Peter, too, insists that an elder must shepherd the flock willingly and voluntarily (1 Peter 5:2). He knew from years of personal experience that someone who views spiritual care as an unwanted obligation cannot fulfill the shepherding task. An elder who serves grudgingly or under constraint is incapable of genuinely caring for people. He will be an unhappy, impatient, guilty, fearful, and ineffective shepherd. Shepherding God’s people through this sin-weary world is far too difficult a task–fraught with too many problems, dangers, and demands–to be entrusted to someone who lacks the will and desire to do the work effectively.

A true desire to lead the family of God is always a Spirit-generated desire. Paul reminds the Ephesian elders that the Holy Spirit–not the church or the apostles–placed them as overseers in the church to shepherd the flock of God (Acts 20:28). The Spirit called them to shepherd the church and moved them to care for the flock. The Spirit planted the pastoral desire in their hearts. He gave them the compulsion and strength to do the work and also the wisdom and appropriate gifts to care for the flock. The elders were His wise choice to complete the task. In the church of God, it is not man’s will that matters; it is God’s will and arrangement that matter. So, the only men who qualify for eldership are those whom the Holy Spirit gives the motivation and gifts for the task.

A biblical eldership, then, is a biblically qualified team of shepherd leaders. A plurality of unqualified elders provides no significant benefit to the local church. I agree fully with the counsel of Jon Zens, who writes, “Better have no elders than the wrong ones.” The local church must in all earnestness insist on biblically qualified elders, even if such men take years to develop.