On Church – Part 7 (Leaders)

According to Jesus, his community of followers should not use special titles for each other, setting some above others.

But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven. Nor are you to be called instructors, for you have one Instructor, the Messiah. The greatest among you will be your servant. For those who exalt themselves will be humbled, and those who humble themselves will be exalted. (Mt 23:8-12 NIV)

But isn’t leadership necessary for every group? And what is a leader without a title?

Let’s consider what the rest of the New Testament reveals about leaders.

First-Century Leaders

The earliest Christian meetings were centered on the apostles’ teaching. In Jerusalem, the believers “devoted themselves to the apostles’ teaching” (Acts 2:42). Since the apostles were in the capital city at the time, this must mean that they were the primary speakers while the audience listened attentively and held fast to their words. So the earliest Christian gatherings had leaders—the apostles.

In addition, we see evidence for leaders throughout the New Testament:

• The church in Jerusalem had apostles and elders (Acts 15:2, 4, 6, 22, 23; 21:18).

• The believers in Lystra, Iconium, and Antioch in Syria had elders: “Paul and Barnabas 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).

• The church in Antioch had teachers and prophets: “Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul” (Acts 13:1).

• The church in Ephesus had leaders, called both “elders” (Greek: presbuteros) and “overseers” (Greek: episkopos) (Acts 20:17, 28).

• Although the word “elder” is not used in either 1 or 2 Corinthians, “the household of Stephanus” is given special attention by Paul. He even tells the Corinthian believers to “submit to such people.”

You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord’s people. I urge you, brothers and sisters, to submit to such people and to everyone who joins in the work and labors at it. I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. For they refreshed my spirit and yours also. Such men deserve recognition. (1 Cor 16:15-18)

• According to 1 Timothy, the Ephesian elders “direct the affairs of the church” with some carrying out the work of preaching and teaching (5:17).

• Timothy had an authoritative role in Ephesus. Paul gave him this task: “command certain people not to teach false doctrines any longer” (1 Tim 1:3). Paul also gave him instructions for how “people ought to conduct themselves in God’s household,” including who should be appointed to the roles of overseer and deacon (1 Tim 3:1-15). In his second letter, Paul tells Timothy to entrust his message to “reliable people who will also be qualified to teach others” (2 Tim 2:2). All of this shows that Timothy functioned as a leader in Ephesus and he was tasked with finding other leaders.

• Titus had an authoritative role in Crete. Paul tells 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, as I directed you” (Titus 1:5). Notice every town on the island of Crete was supposed to have elders. Paul continues by talking about overseers in verse 7: “Since an overseer manages God’s household, he must be blameless.” The terms “overseer” and “elder” seem to be used interchangeably as in Acts 20.

• According to Titus, the job of an overseer is to spread and defend true doctrine (1:9).

• The believers in Thessalonica had leaders who admonished them:

Now we ask you, brothers and sisters, to acknowledge those who work hard among you, who care for you in the Lord and who admonish you. Hold them in the highest regard in love because of their work. Live in peace with each other. (1 Thess 5:12-13)

• The author of Hebrews mentions leaders:

• • Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. (13:7)

• • Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you. (13:17)

• James mentions elders in the churches “scattered among the nations” (Jam 1:1). “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord” (5:14).

• The churches in the “provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia” had elders. 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” (1 Pet 5:1).

Where do we find Christian leaders in the first century?

Jerusalem, Lystra, Iconium, and Antioch in Syria, Ephesus, Crete, Corinth (probably Stephanus), Thessalonica, the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, the churches “scattered among the nations,” and wherever the letter to Hebrews was delivered.

But there’s more.

The New Testament books were read out loud when believers gathered (see Col 4:16) so they carried special authority in home meetings. This led to the formation of the New Testament canon with some books being viewed as inspired by God. This takes us back to the authority of the apostles because ultimately books were chosen due to their connection with an apostle—either authored by, influenced by, or corresponding with the apostles’ teaching.

What about Paul and his writings?

Paul saw the risen Christ so he was an apostle “abnormally born” (1 Cor 15:8) who received the “right hand of fellowship” from James, Peter, and John (Gal 2:9) and who had a unique mission to the Gentiles.

Additionally, I think it’s safe to assume when an apostle visited a local assembly they probably talked more than others. For example, when Paul visited Troas we read: “On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight” (Acts 20:7).

In sum, we can add inspired writings and special visitors to the list of evidence for authority in first-century gatherings.

Leadership Redefined

But ancient church leaders didn’t function like modern-day CEOs. As Jesus said, “the greatest among you will be your servant.” 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. (1 Pet 5:1-4)

First-century elders were supposed to be examples and protectors of the flock because “savage wolves” or false teachers were bound to attack (Acts 20:28-31).

Now for the practical differences between ministry then and now.

First, the early believers didn’t have church buildings; they met in homes. Second, instead of having one pastor, the early churches had a plurality of leaders or elders. Notice that “elder” is usually in the plural form in the New Testament. This means it is highly unlikely that the same person delivered a 30-minute sermon every week. In fact, there seems to have been a much higher degree of spontaneity and participation in ancient gatherings. Writing to Corinth, Paul says,

What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. (1 Cor 14:26)

Imagine if your experience of “church” was going to someone’s home with everyone feeling free to share.

Third, leaders didn’t hold a church office and receive a full-time salary for their work of ministry. Russell Earl Kelly comments,

My research revealed that church historians, regardless of denomination, often agree that it is highly unlikely that early Christian leaders received full-time compensation for ministering to churches. (182)

Why was this the case?

First, like Paul, almost all (if not all) of the Christianized rabbis, scribes and lawyers would have refused total sustenance (or any sustenance) for teaching God’s Word because of their traditional Jewish prohibitions against it. These, like Paul, would have insisted on having trades to sustain themselves. . . .

Second, the Roman government made it their business to know the occupational status of its citizens in order to assess taxes and to identify revolutionaries. They would have become suspicious of someone who had no obvious legal trade and did not appear to be a beggar. One could not tell the Roman census-takers that his sustenance was provided by Christian church members. One must have a legitimate and evident trade in order to keep from being held in suspicion and/or imprisoned! (182)

Paul made a big deal of the fact that he preached free of charge and earned his money through manual labor. He also encouraged the elders in Ephesus to follow his model (Acts 20). (See this post for more information on Paul’s income.)

So there’s a ton of evidence for leadership in the early churches, but it wasn’t leadership in the modern sense of the term, as in solo pastor with a full-time salary, who works in a church building, and delivers weekly sermons from a pulpit. First-century leaders were basically a small group of volunteers without official titles who served the community.

Additionally, there’s another clue that first-century churches had a different kind of leadership: most New Testament letters are addressed directly to congregations (Viola, Reimagining Church).

• To all in Rome who are loved by God and called to be his holy people
• To the church of God in Corinth
• To the churches in Galatia
• To God’s holy people in Ephesus
• To God’s holy people in Colossae
• To the church of the Thessalonians
• To the twelve tribes scattered among the nations
• To God’s elect, exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia
• To those who have been called
• To the seven churches in the province of Asia

If there was a senior pastor, you would think he would have been addressed in these letters. Some of these churches even had massive scandals at the time. Didn’t the leader need special instructions? New Testament letters were written to the church because, it seems, the church was expected to take action. Likewise, in Matthew’s Gospel Jesus expected the church to resolve issues (18:15-20).

Only in one New Testament letter do we find leaders addressed in the introduction and only after the entire congregation is mentioned: “To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons” (Phil 1:1).

Since believers gathered in homes, it’s possible that the homeowner gave some type of direction to the group. After all, it was their home. Homeowners are mentioned occasionally:

• Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets at their house. (Rom 16:3-5)

• The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. (1 Cor 16:19)

• Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker—also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home (Philemon 1-2)

• Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house. After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea. (Col 4:15-16)

Notice, though, the lack of titles or distinct instructions for these individuals.

Imagine a church in Boston today receiving a letter directly from an apostle but the apostle doesn’t even mention the senior pastor. How could that be possible? Today it wouldn’t make sense because the nature of leadership is not the same. We have become much more centered on one leader in the way we function. When you think of a specific church, how often do you think of one man?

Granted, every generation has a tendency to gravitate to one leader. Listen to what was happening in Corinth:

I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. What I mean is this: One of you says, “I follow Paul”; another, “I follow Apollos”; another, “I follow Cephas”; still another, “I follow Christ.”

Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul? (1 Cor 1:10-13)

Schisms over personalities have been happening for two thousand years, but they are contrary to God’s plan for a united body of believers.

Conclusion

From the beginning leadership was essential to the life of the church. The early assemblies had elders or overseers and deacons. But Jesus instructed his followers that they had only one Teacher, one Father, and one Leader (Matt 23:8-10) and that One was no mere human. Hence, they should not use these titles for each other.

Yet, the New Testament reveals that the following titles were used for Christian leaders in the first-century: apostle, elder, overseer, deacon. Did they not get the Matthew 23:8-10 memo? Or were they deliberately departing from Jesus’ teaching? Or was there something distinct in the titles Teacher, Father, and Leader that Jesus was driving at?

It is difficult to say for certain, but we have no evidence that these titles functioned like they do today as in “Pastor John.” Perhaps the closest we get is 2 and 3 John, which begin with these words, “The elder, To . . .”

In any case, Jesus redefined leadership as servanthood. First-century leaders served without a full-time salary, professional titles, church building, or church office. Instead leadership was essentially a group of volunteers giving freely of their time for the benefit of the community. I have often wondered this: How many would go to church if it functioned like a first-century assembly? Now I’m wondering, how many contemporary church leaders would seek to be a leader in a first-century assembly?