Church Government

Many other Christian scholars believe that elders and bishops already had separate functions in the early church. They point to the two lists of qualifications in Titus Chapter 1, a short one for elders and a longer one for bishops, both lists starting with blameless (see Titus 1:5-9). They also point to the separate discussions of bishops and of elders in 1 Timothy 3:1-7 and 5:17-20. Only some elders taught (1 Timothy 5:17), but all bishops were supposed to be able to teach (1 Timothy 3:2). These Christians believe that all bishops were elders, but that not all elders were bishops. In other words, some of the elders were given the office of bishop, and the rest of the elders were assistants to the bishop (see panel: What happened to the office of “bishop”?).

There were also “deacons” in the church (1 Timothy 3:8). The first deacons are mentioned in Acts 6:1-6. The term “deacon” means “one who serves.” Deacons were chosen to administer the worldly affairs of the church and to look after the poor and the sick. Paul listed the qualifications for deacons in 1 Timothy 3:8-13. Although they did the more normal daily work and service of the church, they were chosen on the basis of both their wisdom and their filling by the Holy Spirit (Acts 6:3). For example, Stephen (Acts 6:5,8-10) and Philip (Acts 6:5; 8:4-8) were two deacons who had great spiritual ministries.

We should remember that although the leaders of the church are given special authority and responsibility, all the church members should be continually witnessing about Christ to others and, when needed, helping in God’s work.

There have been four main types of government in the history of the church. They may be described on the basis of who is actually ruling or in control. The ultimate authority may rest 1) with a bishop who watches over a number of local churches, or 2) with a group of elders who watch over a single church or a group of churches, or 3) with a single pastor who runs his own church, or 4) with the entire congregation as a group. All four types of church government are based on various New Testament verses and each can be said to follow a biblical pattern.

Christians of those churches in which authority rests with a bishop claim they are continuing the system of church government begun by the apostles. The apostles took responsibility to oversee many churches and the elders of those churches (Acts 8:14-17; 14:23), even to the point of “judging,” “commanding,” and using “authority” (1 Corinthians 5:3; 9:1-2; 2 Corinthians 10:1-11; 2 Thessalonians 3:14; Titus 1:5). These Christians point to the bishop-like role of Timothy and Titus, who were chosen by Paul to have authority over the churches in Ephesus and Crete (1 Timothy 1:3; 5:19-22; Titus 1:5; 3:10). They also note the importance of the church councils in Jerusalem (Acts Chapters 11 and 15), with Peter and James leading and passing judgment. Under the authority of the bishop, local churches have their pastors, elders, and deacons, but the main authority is in the hands of the bishop.

Christians of those churches in which authority rests with a group of local elders believe that the apostles were given to the church for the first century only, and that the system of elders was intended to be the permanent form of government in the church (Acts 14:23; Titus 1:5). They consider the terms “elder” and “bishop” to refer to the same position. In these churches some are “ruling elders” and some are “teaching elders” (1 Timothy 5:17). There may be a group of deacons as well. Many of these churches are part of an organizational structure in which a larger group of elders have authority over a number of churches at one time, or in which the elders of many churches meet together and decide issues that affect all of their churches.

In the third form of church government, authority rests with a single elder or pastor. These churches emphasize the autonomy of the local church. They do not believe anyone outside the local church can rule over it. Although these churches may have a group of elders and deacons to help the pastor direct the church, the final authority rests with the pastor. These churches point to the authority Paul exercised in local congregations, when he stopped on his missionary journeys and spent several years preaching and teaching in one church. Paul did this more than once (Acts 18:11; 19:10; 20:31). Timothy probably acted as this kind of pastor at Ephesus as well (1 Timothy 1:3; 4:11-14).

The fourth form of church government places the authority of the local church in the hands of the entire membership of the church. Although these churches share in the opinion of the third group above that the local church is independent, they differ in that they believe no single person is in a position to rule over other believers. Christians who hold this opinion point to the fact that Christ alone is the “head” of the church (Colossians 1:18), and that Jesus commanded us to call no one “master,” “father,” or “teacher” (Matthew 23:8-10). All believers are to be considered “priests” (1 Peter 2:9; Revelation 5:10). These Christians also point to verses which show the entire church involved in choosing leaders (Acts 6:3), in teaching (1 Corinthians 14:26), and in discipline by the majority (Matthew 18:17; 1 Corinthians 5:4-5; 2 Corinthians 2:6). Therefore, these churches have general meetings in which all the members vote on every important issue. These churches may have a single pastor who does most of the preaching and teaching, but such a pastor does not have authority over the congregation. Some of these churches do not have any specific leadership, but divide the preaching and teaching responsibilities among the members of the congregation who are able to perform those functions.

The qualifications for bishops, elders, and deacons are listed in 1 Timothy 3:1-13; Titus 1:5-9; Acts 6:1-6; and so they will not be discussed here. For discussion of those qualifications see the comments on the above passages. But here something must be said on the subject of how to appoint leaders.

During the time of the original apostles, the elders in new churches were appointed by the apostles themselves (Acts 14:23) or by their fellow workers, such as Timothy and Titus. The deacons mentioned in Acts 6:1-6 were chosen by the people, and Paul and Barnabas were selected by the Holy Spirit through His prophets (Acts 13:1-3). On one occasion the church cast lots to decide who should replace the betrayer, Judas (Acts 1:23-26). The early church often fasted and prayed about appointing people to different offices or work, and then laid their hands on the ones chosen (Acts 6:6; 13:1-3; 14:23; 1 Timothy 4:14; 5:22). Frequently a prophecy preceded or accompanied this laying on of hands for service (Acts 13:1-3; 1 Timothy 1:18; 4:14).

Since the passing away of the original apostles, different churches have followed different customs. In those churches which are ruled by bishops, special study is required in order for one to become a church leader. In these churches, only the bishops may ordain new leaders, and they do so by prayer and by the laying on of hands.

Those churches which are ruled by a group of elders usually allow the congregations to have some choice in the selection of leaders for ministry, but only the elders may ordain, again often by prayer and the laying on of hands. They usually require special study as well.

Those churches which are ruled by a single pastor have usually been founded by that pastor. Often he has already studied and been ordained elsewhere. Such pastors usually choose their own assistant pastors, or their own successors when they move on, but the advice of the congregation is often sought.

Those churches which are ruled by the entire membership may have a single pastor for preaching and teaching, but he is chosen by vote of the congregation at their general meeting; if his work is inadequate, he may be removed by the congregation as well. However, these churches may not have any special leaders at all, but only ordinary members who are chosen by the congregation to oversee some of the affairs of the church.

The Bible is not definite about which form of church government is best. If it had been definite, perhaps these different forms would not have arisen. Maybe all four forms of church government mentioned above are acceptable, and Christians merely need to use which one suits their individual circumstances the best. Whatever our belief about church government, however, we must not condemn our brother or sister for having a different opinion from our own. Let all churches govern in their own way, but let fellowship and cooperation continue between all of them, regardless of which form of government they choose.

The Bible is clear that whatever form of leadership we have, the members have a responsibility to respect their leaders (1 Thessalonians 5:12), to submit to them (1 Peter 5:5), and to obey them (Hebrews 13:17). The teaching of the leaders may be tested or judged (Acts 17:11; 1 Corinthians 14:29; 1 John 4:1; Revelation 2:2), but an accusation against a leader must be rejected unless raised by two or three witnesses (1 Timothy 5:19). Finally, if necessary, we must financially support our leaders (Matthew 10:9-13; 1 Corinthians 9:3-11; 1 Timothy 5:17-18).

¹ For further discussion of prophets, see General Article: Prophecy and Predictive Words in The Applied Old Testament Commentary.