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Plurality of Eldership:

Who Should Run the Church? A Case for the Plurality of EldersBy: Daniel B. Wallace

Many churches today have a pastor and several deacons. This is based on a model of ecclesiology in which it is assumed that there was one elder in the ancient church. But even thosechurches that have more than one elder (the pastor being one of them) usually regard the pastor as the de facto head of the church. This is due to two basic reasons: (1) he is the one with biblicaltraining, and (2) he is the one who speaks before the entire congregation every Sunday.It seems to me that this model (either the philosophical single-elder model or the pragmaticsingle-leader model) misses the mark of the New Testament teaching on this topic. The earlychurch had, I believe, multiple elders. The pastor would have been counted among them, but wasnot over them. Indeed, all would have taught, not just one. If we can get back to this model, Ithink that churches will be stronger in many ways. They will be less idiosyncratic, lessdependent on one person, 1 more accountable.

The case for plurality of elders can be argued along four lines: biblical, historical, theological,and pragmatic. At bottom, I would say that the reason the scriptures teach multiple eldership is atleast twofold: (1) mutual accountability is necessary if leaders are to avoid falling into sin; and(2) a church takes on the personality of its leader/s: if there is just one leader, the church willinevitably take on that man's personality, including his quirks and faults. But if more than one

person leads the church, there is the greater chance that the church will be balanced. 2 I. Biblical ArgumentsA. For Multiple EldersThe argument from scripture is in fact so strong that most commentators today assume it. But itis well-articulated in G. W. Knight, Commentary on the Pastoral Epistles (New InternationalGreek New Testament Commentary; Grand Rapids: Eerdmans, 1992) 175-77 (the section called

"Excursus: Bishops/Presbyters and Deacons: 3:1-13").The following points are relevant for our discussion:(1) Presbyters (also translated "elders") and bishops (also translated "overseers") wereapparently the same individuals. That is to say, the two terms were synonymous.

Note, for example, Titus 1:5 ("appoint elders"), followed by v. 7 ("for a bishop must be blameless"). The very fact that the sentence in v. 7 begins with a "for" shows a connection: bishops are elders. Otherwise, why would Paul mention the qualifications of a group that werenot whom Titus should appoint? In Acts 20:17 Paul calls the "elders of the church" of Ephesustogether for a final meeting. Then, in v. 28 he addresses them as "overseers" (or bishops). Thus,any passage that deals with bishop is equally applicable to elders.(2) The leadership of the church from the earliest period always had elders, even if it did not have deacons. Young churches only had elders; more mature churches had both elders anddeacons.This can be seen by a comparison of Titus 1:5-9 and 1 Tim 3:1-13 : the Christians in Crete (whereTitus was ministering) were relatively new. The qualifications for deacons is not mentioned

because only the top level of leadership needed to be established in such a situation. But inEphesus the church was well established (where Timothy was ministering). Consequently, Paulnot only gives instruction to Timothy about both elders and deacons, but also says that theleaders should not be recent converts (cf. 1 Tim 3:6 [for elders] and perhaps implied in 3:10 for
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deacons). But no instruction is given to Titus about new converts because that was the only poolfrom which he could draw. 3 Thus, for young (and presumably small) churches, the leaders woulddo the work of both elders and deacons. 4 In sum, a church must have elders, but not necessarily deacons (at least at first).(3) Elder and pastor are not the same thing in the NT. "Elder" refers to the office one holds by

virtue of appointment or election; "pastor" is a spiritual gift that one is given by the Holy Spirit(cf. Eph 4:11; 1 Cor 12:7-11 ). One can have the gift of pastor without being an elder; and onecan hold the office of elder without having the gift of pastor.(4) For elders, the one qualification that is other than moral is the ability to teach. Note 1 Tim3:2 ("able to teach" [didavktiko", didaktikos ]). Titus 1:9 expands on this: "he must hold firm tothe sure word as taught, so that he may be able to give instruction in sound doctrine and also toconfute those who contradict it."There is much confusion about what this means.This does not mean that an elder must have the gift of teaching, for the NT is very clear that all

believers should be able to teach. Cf. Heb 5:12 (the definition of a spiritual meat-eater is onewho is able to teach [5:11-14]; the author indicts his entire audience for not yet being able to do

this); Col 3:16 ; Titus 2:3 .5

"Able to teach" does not mean seminary-trained or one skilled in the biblical languages. This isevident from the fact that Gentile Christians were among the first elders (cf. Titus 1:5-9 ). Thesemen would not have known Hebrew.It is recognized that some elders would be gifted as teachers and would especially exercise thisgift ( 1 Tim 5:17 ). Thus, the implication is that not all would teach equally. (Personally, I see inthis text justification for some of the elders to be pastor-teachers. Further, those especially giftedin this area would want to hone such a gift by learning the scriptures as diligently and rigorouslyas they could. Hence, there is justification for having seminary-trained teachers. But, at the sametime, it is evident that not all elders had this gift.)The basic thrust of this qualification is that elders would hold to pure doctrine in guiding thechurch. In other words, they would be mature men who could sniff out heresy and steer thechurch in the direction it needs to go. Certainly in some especially delicate matters these leaderswould defer to others who had the gift. But the elders needed to make the final decisions aboutthe direction of the church.Pragmatically, one of the ways in which such teaching could be accomplished would be for theelders to oversee different home Bible studies. Nowadays "mini-churches" are very popular.Such mini-churches are actually very biblical. The early church met in homes during the week.Each home would presumably have its own elder. Thus, at least in the context of a smallgathering, the elders should be prepared to teach.Teaching also occurs in another, less visible context. When the elders and pastor meet together,the elders should have the freedom to state their opinions freely. To be sure, the pastor is usually

better trained in the scriptures, but this in no way gives him the right to demand allegiance to hisviewpoints. He must demonstrate that his views are biblical and submit them to the leadership.At times, his case will not convince. (Each one of us is responsible to know the scriptures and toexamine the evidence for our beliefs.) Further, many if not most issues to be decided by an elder

board allow for a great deal of flexibility. Two positions could equally be in line with scripture.At that point, the collective wisdom of the leadership needs to reign supreme. 6 (5) The consistent pattern in the NT is that every church had several elders.

Note the following texts (where either elder or bishop is used):
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Acts 11:30 --elders at the church of AntiochActs 14:23 --Paul and Barnabas appoint "elders in every church"Acts 15:2, 4, 6, 22, 23; 16:4 --elders at the church in JerusalemActs 20:17, 28 --elders/bishops at the church of Ephesus (v. 17--"elders of the church")Acts 21:18 --elders at the church in Jerusalem

Phil 1:1 --the church at Philippi has bishops and deacons1 Tim 5:17 --elders at the church of EphesusTitus 1:5 --Titus is to appoint elders in every town 7 Jas 5:14 --"the elders of the church"1 Pet 5:1-2 --"the elders among you" 8

In every one of these texts the plain implication is that each church had several elders. Note also that other more generic terms are also used of church leaders. The pattern once again isthat there are several leaders for each church:1 Thess 5:12, 13 --the congregation is to respect its leaders 9 Heb 13:7, 17 --heed the leaders of the church, "for they are keeping watch over your souls" (v.17) 10

The evidence is overwhelming. So strong is it that Knight, after carefully evaluating theevidence, can argue:An analysis of the data seems, therefore, to indicate the existence of oversight by a plurality of church leaders throughout the NT church in virtually every known area and acknowledged or commended by virtually every NT writer who writes about church leadership. . . . [For example,]Every church in which leadership is referred to in Asia Minor either under Paul and hisassociates or under Peter's ministry has a plurality of leadership . . . 11

B. For Single EldersIf the case is this strong, why then do some argue for a single elder? The basic argument for this

position is theological and historical, rather than biblical. But biblically, there are five textswhich seem to suggest a single elder. We will look at these not in canonical order but from theweakest arguments to the strongest.(1) Revelation 2-3 --there is one "angel" over each church. The word angel (a[ggelo", anggelos )is sometimes translated "messenger" in scripture. Hence, perhaps the single "angel" over eachchurch is the single elder (pastor), rather than an angel.The problem with this view is manifold: (1) a[ggelo" ( anggelos ) is used 67 times in Revelation.If we exclude the references in chapters 2 and 3 for the sake of argument, we see a remarkablething: every instance of a[ggelo" [anggelos] refers to an angel. (Unless of course pastors canfly! cf. Rev 14:6 ). (2) Even if Rev 2-3 were an exception, "messenger" is hardly an appropriateterm for a pastor. Pastors were, in NT times, restricted to a certain locale geographically. But amessenger is one who moves about. (3) The genre of the Revelation fits what is called"apocalyptic." In apocalyptic literature there is a strong emphasis on angels. Among other duties,they are responsible before heaven for groups of godly people. Thus, when the Lord says, "to theangel of the church at _______, write" we have apocalyptic symbolism and imagery occurring.Angels are evidently in view, not pastors.(2) 2 John 1 , 3 John 1 --the "elder" writes to the elect lady and to Gaius. Some argue that Johndescribes himself in these two little letters as "the elder" because he is the lone elder at thechurch. There are a few problems with this view, however.First, the author is writing to two different people at apparently two different churches. Would he

be their elder? If so, then we have an anomalous situation unparalleled in the rest of the NT: a
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single elder for at least two churches. If not, would he perhaps be the elder at the church of Ephesus writing to Christians at other churches? That too is doubtful, because (a) why would henot mention which church he was elder over? and (b) if he were the elder at the church of Ephesus, what business does he have meddling in other churches' affairs? 12

Second, suppose that John is actually writing to one and the same church in 2 John and 3 John. If

so, couldn't he be their elder? Not only is there, at best, a very slim chance that only one churchis being addressed, 13 but such a hypothesis produces a very large problem for itself: this loneelder apparently is an absentee elder who gives no certain evidence that he will even visit thechurch, let alone teach there! (Although this is clearly his desire, he refrains from absolutecertitude.) Notice 2 John 12 : "Though I have much to write to you, I would rather not use paper and ink, but I hope to come to see you and talk with you face to face, so that our joy may becomplete." Likewise, 3 John 10 says " if I come [to the church]" and v. 14 says "I hope to seeyou."Third, the apparent meaning of "the elder" in these two little letters seems to be the equivalent of "the old man." The term used, in fact, can only be given a technical nuance in contexts that seemto demand it. Presbuvtero" ( presbuteros ) is a word which frequently meant simply "old man" (cf.

Acts 2:17; 1 Tim 5:1 ). This fits well with the probable authorship of these letters (namely, Johnthe apostle). By the time he had settled in Asia Minor as the last living apostle, it would be quiteappropriate for him to take on a term of endearment and affection: "This letter is from the oldman."(3) 1 Tim 3:2 (cf. Titus 1:7 )--"bishop" is singular, while "deacons" ( 1 Tim 3:8 ) is plural. Thiswould seem to argue that there was but one bishop/elder per church, while there would have

been several deacons.Again, such an argument has very little substance. First, it is unlikely that only one bishop is inview because otherwise it is difficult to explain 1 Tim 5:17 ("let the elders who rule well beconsidered worthy of double honor") and Titus 1:5 "appoint elders in every town"). 14 Second, it is likely that the "bishop" in 1 Tim 3:2 is generic . The article is used this way in Greek very frequently. That is, the singular is used to specify a class as opposed to an individual . J. W.Roberts, a Greek grammarian, pointed out along these lines: "A case in point where wrong usehas been made of the generic article is in reference to 'bishop' in 1 Timothy 3:2 . This has often

been used to prove the existence of the monarchal bishop at the time of the writing of thePastorals. A majority of the commentators, however, agree that the usage is generic." Cf. alsoMatt 12:35; 15:11; 18:17 ; Luke 10:7 ; John 2:25 . The generic article is actually used thousands of times in the NT.Third, further evidence that "bishop" is generic in 1 Tim 3:2 is found in the overall context.(Keep in mind that the NT had no chapter or verse divisions originally. These were inventions of later centuries.) Notice the context in which behavior in the church occurs: 1 Tim 2:8-3:13 . In2:8 Paul addresses "the men." In 2:9-10 he addresses "the women." Then, in 2:11-12 he says that"a woman should learn quietly . . . I do not permit a woman to teach . . . a man." Paul is not herespeaking of a particular woman (otherwise he would surely have mentioned her by name), butwomen as a class. In 2:15 he says "but she shall be saved . . . if they continue." Thus, there is afree exchange of the singular and the plural here. Immediately after this Paul speaks of "the

bishop." Then, in 3:8 he addresses "the deacons." The overall context is very clearly dealing withclasses of individuals. The only time it is not, in fact, is when Paul speaks of Adam and Eve(2:13-14), yet even here he quickly gets into the relevance for his readers in v. 15 ("she . . .they").
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C. SummaryThe biblical evidence is overwhelmingly on the side of multiple elders. The few passages whichmight otherwise be interpreted certainly do not have to be so interpreted and, in fact, most likelyshould not be. This fact illustrates a fundamental principle of biblical interpretation: do not

follow an interpretation which is only possible; instead, base your convictions on what is

probable.The rest of our arguments are presented here very briefly since the basic one, the biblicalargument, has been addressed at some length.II. Historical ArgumentsIn Ignatius (an early Christian writer who died in c. AD 117), at the beginning of the secondcentury, already a monarchical episcopate exists. It is interesting that Roman Catholics especiallyappeal to this as a model for their practices (since they rely on the tradition found in patristicwriters like Ignatius far more than on divine revelation). Those who deny the Pauline authorshipof the pastoral epistles (i.e., 1-2 Timothy and Titus) also see the pastorals as reflecting a one-elder situation (=monarchical episcopate) because they regard the pastorals as having beenwritten during the time of Ignatius. But evangelicals should not consider arguments from either

camp as weighty. In particular, if we equate either what the early church fathers practiced or believed as totally in line with the New Testament, then we have some significant retooling to doin our churches today. Some examples:

Didache (c. AD 100-150)--gives several regulations about baptism and fasting, much of which is pure legalism. (For example, in one place he says, "Let us not fast as the Jews do, who fast onMondays and Thursdays. Instead, let us fast on Wednesdays and Fridays." In his discussions of

baptism, he argues that cold water is better than warm, etc.--all arguments that have nothingwhatever to do with the biblical revelation).Most early church fathers (i.e., 2nd-3rd century AD) didn't have a clue about grace, eternalsecurity, the gospel. The church very quickly degenerated into basic legalism. It was not untilAugustine that the church recovered some of this. But then it fell into the dark ages, waiting for ayoung monk from Germany to nail his protests on the door of the Wittenberg Church. Dr. TedDeibler (former chairman of Church History at Dallas Seminary) used to say, "the one thing wecan be certain of learning from church history is that we learn nothing from church history." Hemeant by this that we are on very dangerous ground if we assume uniformly correct theologyfrom the church fathers.Allegorical interpretation and eschatology: Origen and his school in particular promoted a viewof scripture which was quite fanciful.In sum, the argument for a single leader of each church is especially persuasive to RomanCatholics because it did occur throughout church history. Yet, such traditions can never replacethe Word of God. In fact, with the birth of the Reformation came a renewed understanding of the

priesthood of the believer which, in turn, moved away from the notion of a single leader at thetop.III. Theological ArgumentsThe quirks of personality: a church becomes like its leader (a student becomes like his teacher [cf. Luke 6:40 ]).The emphasis in scripture on doing the work of the ministry in company with other believers:e.g., Paul never went on a missionary journey by himself (Barnabas, Silvanus, Sosthenes,Timothy, Luke were especially his traveling companions). Paul even included his companions'names in the greetings to various churches. In fact, he regarded them unofficially as apostles (not
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holding the office, but certainly functioning in that capacity). Jesus sent his disciples out two-by-two. (This is not to say that individuals are paralyzed and can't do anything--cf. Philipministering to the Ethiopian eunuch, Paul in prison ministering to Caesar's household, etc. Butthe ideal is ministry by community.)This same principle is taught in John 13:35 . (Knowledge of Jesus comes through his disciples in

a community effort, that is, in their love for one another.)Accountability and our sin natures (see opening paragraph at the start of this position paper).Each leader knows that he lacks complete balance, that there are things he continues to strugglewith. Further, even beyond the sin nature factor is the personality factor. Some pastors are detailmen; others are big picture men. Some love music, others have gotten little from music (C. S.Lewis was one such man). All of us together contribute to the way the body of Christ works. Buta church that follows in lock-step with the personality and foibles of one man will always beimbalanced.IV. Pragmatic ArgumentsEven if there were no decisive arguments for plurality of elders, the preponderance of evidence isdecidely on the side of this view. Further, in consultation with others (especially church

historian, M. James Sawyer at Western Conservative Baptist Seminary), the following principleseems to be true: Churches that have a pastor as an authority above others (thus, in function, amonarchical episcopate) have a disproportionately high number of moral failures at the toplevel of leadership. In other words, it is less likely for a pastor to fall into sin if he is primus inter

parus ("first among equals" in the sense of his visibility and training, not spirituality) than if he iselevated above the rest of the church leadership.Thus, the case of multiple elders in the local church is solidly based on biblical, historical, and

pragmatic reasons. By having several leaders, the church is more able to take on the personalityof Christ rather than the idiosyncracies of any one man.1 One of the measures of how mature a church is is what happens to it when the pastor leaves. If it continues to grow, there is an underlying network of mature leadership. If it shrinks, this may

well suggest that much of the size of the church originally was due to the magnetism of a single person.2 This is actually quite similar to the "checks and balances" in the U.S. Constitution. Thisdocument was written with a heavy input from Christians who understood depravity. Theyrecognized, I think, that the best form of government was a benevolent dictatorship, and theworst was a malevolent dictatorship. With dictators, there is no guarantee. Hence, the second

best form of government is one in which no single branch of government and no individual isgiven too much power. This Constitution was written after the Articles of Confederation(inspired especially by Deists who believed in the inherent goodness of humanity)--which werevery weak on checks and balances--failed.3 That these lists were a bit different on this point (and some others) indicates an extremelyimportant point: Much of the instruction given about church order is ad hoc rather than of universal principle. It is our duty to discern which is which. For example, I have no strongopinion about how the leaders of a church are to be appointed, because the NT seems to beflexible in this regard (e.g., some churches did it by congregational vote, others hadappointments from apostolic delegates). The NT is flexible on areas that are not consequential.4 The normal understanding of the difference in function of the two groups is this: elders are

primarily concerned with the spiritual welfare of the congregation, while deacons are primarilyconcerned with the physical welfare of the congregation. Thus, elders would oversee the
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direction of the church, work with the pastor (or pastors) on the spiritual needs of the church(what they should be fed, etc.).5 The fundamental principle of discipleship is the passing on of truth in the context of love tofaithful individuals, who in turn would do the same thing ( 2 Tim 2:2 ). The ideal is for everymember of the church to carry on this task. It is obvious (from 2 Tim 2:2 ) that discipleship and a

teaching ministry were not to be restricted to just pastors or those with the gift of teaching.6 One of the first churches I was in that was run by a plurality of elders had a rather mature pastor. He was one of the brightest and godliest men I've ever known, thoroughly saturated in theWord of God. Yet, he did not even have a vote on the elder board. The elders frequently askedhis opinion. But he also respected their leadership. He told me once that having the elders run theshow gave him a greater measure of freedom, for it allowed him more time to work on hismessages. He didn't have to wear several hats and therefore did not get burned out in theministry. Further, he noted that the elders had maturity of years over him and collective wisdomthat he wanted to learn from. The man had a Th.M. degree and a Th.D. degree from a leadingseminary, yet he eagerly bowed to the leadership and wisdom of the elder board! That washumility! In fact, every year he submitted to a rigorous personal evaluation of his life by the

elders. They asked him the tough questions, such as faithfulness to his wife, what he read, saw, participated in, and what he did with his money and his spare time. This was not a 'big brother iswatching you' lynching; it was something this pastor volunteered for. The church grew quicklyand profoundly because of such accountability at the top levels.7 The early church had but one church in each city or town. Hence, Paul's instruction to Titus isto appoint multiple elders in every church.8 That each church to which Peter is writing had multiple elders is likely from vv. 2-3--"Tend[poimavnete, poimanete --a plural verb; thus, "you elders"] the flock [singular] of God that isyour charge . . . by being examples [plural] to the flock." Thus, multiple elders are linked to asingle flock each time.9 It is most likely that only elders are in view. The reason for this is that, as we have arguedabove, young churches did not have deacons but did have elders. Paul had spent only about threeweeks with the Thessalonians. But he appointed leaders before his departure. Thus, it is likelythat he appointed only elders. In the least, there is not even a hint in this text that only one elder and several deacons were appointed.10 Since the duties of the leaders are described in this manner, it is obvious that multiple eldersare in view (since deacons were not responsible primarily to keep watch over the souls ).11 Knight, Pastoral Epistles , 177.12 Some denominations have a bishop over several churches and an elder at an individualchurch. But John is called an elder , not a bishop. Thus, these denominations have a difficult time

basing their view on scripture.13 In fact, many today see three churches addressed: 2 John has one in view; 3 John seems tohave Gaius' church and Diotrephes' church in view. I am presently undecided on this issue (thatis, whether two or three churches are envisioned). One of the fundamental arguments against 2John and 3 John being addressed to the same church is that the situations are radically different:2 John addresses the problem of heretics outside the church attempting to get in; 3 Johnaddresses the sin of pride already within the church by an orthodox leader. Thus, 2 John has todo with doctrine and 3 John is about ethics and holiness. Hence, in the least two churches are inview in the Johannine letters, and perhaps three. Is John the elder of all of them?14 Recall that "elder" = "bishop" and that each town had but one church
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http://bible.org/article/who-should-run-church-case-plurality-eldersI personally believe the most Scriptural form of church government is a plurality of elders. I also

believe that elders are essential for spiritual guidance, example, and yes, "protection" of those inthe congregation.Consider the following verses. Note how all of them use the word "elders" or "those who rule

over you" in the plural indicating there was more than one elder in the church being written to. Note especially Hebrews 13:17 where the importance of spiritual oversight by the elders inspecifically mentioned.Ac 11:30 This they also did, and sent it to the elders by the hands of Barnabas and Saul.Ac 14:23 So when they had appointed elders in every church, and prayed with fasting, theycommended them to the Lord in whom they had believed.Ac 15:2 Therefore, when Paul and Barnabas had no small dissension and dispute with them, theydetermined that Paul and Barnabas and certain others of them should go up to Jerusalem, to theapostles and elders , about this question.Ac 15:4 And when they had come to Jerusalem, they were received by the church and theapostles and the elders ; and they reported all things that God had done with them.

Ac 15:6 Now the apostles and elders came together to consider this matter.Ac 15:22 Then it pleased the apostles and elders , with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also namedBarsabas, and Silas, leading men among the brethren.Ac 15:23 They wrote this letter by them: The apostles, the elders , and the brethren, To the

brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings.Ac 16:4 And as they went through the cities, they delivered to them the decrees to keep, whichwere determined by the apostles and elders at Jerusalem.Ac 20:17 From Miletus he sent to Ephesus and called for the elders of the church.Ac 21:18 On the following day Paul went in with us to James, and all the elders were present.1Ti 5:17 Let the elders who rule well be counted worthy of double honor, especially those wholabor in the word and doctrine.Tit 1:5 For this reason I left you in Crete, that you should set in order the things that are , andappoint elders in every city as I commanded you-Heb 13:7 Remember those who rule over you , who have spoken the word of God to you, whosefaith follow, considering the outcome of their conduct.Heb 13:17 Obey those who rule over you , and be submissive, for they watch out for your souls,as those who must give account. Let them do so with joy and not with grief, for that would beunprofitable for you.Heb 13:24 Greet all those who rule over you , and all the saints. Those from Italy greet you.Jas 5:14 Is anyone among you sick? Let him call for the elders of the church, and let them over him, anointing him with oil in the name of the Lord.1Pe 5:1 The elders who are among you I exhort, I who am a fellow elder and a witness of thesufferings of Christ, and also a partaker of the glory that will be revealed:1Pe 5:5 Likewise you younger people, submit yourselves to your elders . Yes, all of you besubmissive to one another, and be clothed with humility, for humility, for God resists the proud,But gives grace to the humble. (NKJV: bolding added).http://www.dtl.org/e-mails/baptist/elders.htm

Examination of Biblical Data
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NT churches were governed by a plurality of elders who were assisted by deacons who wereappointed to serve the church in various ways. The pastor was an elder, but not all elders were

pastors, in the vocational sense of being the primary person responsible for preaching. For example, 1 Tim 5:17 notes that The elders who direct the affairs of the church well are worthyof double honor, especially those whose work is preaching and teaching. It may help to see

elder as an office and pastor as a spiritual gifting (Eph 4:11). In other words, the pastor is anelder with that particular gifting.Presbyters (also translated elders) and bishops (also translated overseers) were apparentlythe same individuals; the two terms were synonymous. For example, we note Titus 1:5 (appointelders) which is followed by v. 7 (since an overseer must be blameless). The fact that thesentence in v. 7 begins with a since shows a connection: bishops are elders. Otherwise, whywould Paul mention the qualifications of a group that were not whom Titus should appoint? InActs 20:17 Paul calls the elders of the church of Ephesus together for a final meeting. Then, inv. 28 he addresses them as overseers (or bishops). Thus, any passage that deals with bishop isequally applicable to elders.The consistent pattern in the NT is that each church (singular) had elders (plural). Note the

following texts (where either elder or bishop is used):Acts 11:30--elders at the church of AntiochActs 14:23--Paul and Barnabas appoint "elders in every church"Acts 15:2, 4, 6, 22, 23; 16:4--elders at the church in JerusalemActs 20:17, 28--elders/bishops at the church of Ephesus (v. 17--"elders of the church")Acts 21:18--elders at the church in JerusalemPhil 1:1--the church at Philippi has bishops and deacons1 Tim 3:1-7--Paul tells Timothy, the Pastor, the qualifications for elders1 Tim 5:17--elders at the church of EphesusTitus 1:5--Titus is to appoint elders in every town (The early church had but one church ineach city or town. Hence, Paul's instruction to Titus is to appoint multiple elders in every church.)James 5:14--"the elders of the church"1 Pet 5:1-2--"the elders among you"In every one of these texts the plain implication is that each church had more than one elder. Theevidence is overwhelming

http://providencechurch.info/documents/lone_star/20070915_elder_plurality.pdf

Plurality of EldersThe office of elder appears to be part of the New Testament ekklhsia since its inception. In

Acts 11:30 Luke casually mentions the elders of the church in Judea, This they also did, and sent it to the elders by the hands of Barnabas and Saul . In Acts 6, Luke describes the beginningof the office of Deacon. In Acts 11, Luke treats the matter of elders as being too commonplaceand too well known to merit additional attention .34 Paul and Barnabas appointed elders almostimmediately on their first missionary journey.

So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed (Acts 14:23).

Both B. J. Lightfoot and William Ramsey claim the significance of this passage is in Lukesusage of it as a summary of Pauls customary method of organizing newly planted churches.
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Lightfoot writes: On their very first missionary journey the Apostles Paul and Barnabas aredescribed as appointing presbyters in every church. The same rule was doubtless carried out inall the brotherhoods founded later; but it is mentioned here and here only because the mode of

procedure on this occasion would suffice as a type of the apostles dealings elsewhere under similar circumstances.

William Ramsey comments: It is clear, therefore, that Paul everywhere instituted elders in hisnew churches; and on our hypothesis as to the accurate and methodical expression of thehistorian, we are bound to infer that this first case is intended to be typical of the way of appointment followed in all later cases. 35

He encouraged Timothy and Titus to remain in Ephesus and Crete and do the same (1 Tim. 1:3;3:1; Titus 1:5). The ekklhsia in Jerusalem already had an established and functioning group of elders at the time of the Jerusalem Council (Acts 15). Elders appear as part of the normalstructure of other early New Testament assemblies (Acts 20:17; Phil. 1:1).

Two Greek words are used to refer to the office of elder: Presbuteros and Episkopos . The term Presbuteros denotes a senior or mature person. 36 The term Episkopos conveys the idea of oversight or superintendence. 37 The two terms are used interchangeably in the New

Testament and refer to difference aspects of the same office.Radmacher writes:It is true that some have concluded that bishop refers to the office, while elder has more to

do with the man. Others, however, believe that elder relates to the dignity of the office whilebishop describes the duties .38 In Acts 20:17 Paul calls for the elders ( presbuteros ) of the assembly at Ephesus. In Acts 20:28

Paul claims that God made them overseers ( episkopos ), to shepherd the church of God. InTitus 1:5 Paul left Titus in Crete to appoint elders ( presbuteros ) in every city. In Titus 1:7Paul immediately claims that a bishop ( episkopos ) must be blameless. The context of this

passage shows that Paul is clearly referring to one and the same office. In 1 Timothy 3:1 Paulspeaks of the man who desires to the office of bishop ( episkopos ). In First Timothy 5:17 Paulstates that the elders ( presbuteros ) who rule well should be counted worthy of double honor.Lightfoot writes:It is now generally recognized by theologians of all shades of opinion that in the language of

the New Testament the same officer in the Church is called indifferently bishop ( episkopos )and elder or presbyter ( presbuteros ).39 Plurality

The New Testament evidence points to a plurality of elders in each local assembly.Acts 11:30 This they also did and sent it to the elders by the hands of Barnabas and Saul .Acts 14:23 So when they had appointed elders in every church, and prayed with fasting, they

commended them to the Lord in whom they had believed .Acts 15:4 And when they had come to Jerusalem, they were received by the church and the

apostles and the elders; and they reported all things that God had done with them .Acts 20:17 From Miletus he sent to Ephesus and called for the elders of the church .Acts 21:18 On the following day Paul went in with us to James, and all the elders were

present .Philippians 1:1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ

Jesus who are in Philippi, with the bishops and deacons. First Timothy 5:17 Let the elders who rule well be counted worthy of double honor,

especially those who labor in the word and doctrine.
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Titus 1:5 For this reason I left you in Crete, that you should set in order the things that arelacking and appoint elders in every city as I commanded you.

Hebrews 13:7 Remember those who rule over you, who have spoken the word of God to you,whose faith follow, considering the outcome of their conduct (cf. Heb. 13:17, 24).

James 5:14 Is anyone among you sick? Let him call for the elders of the church, and let them

pray over him, anointing him with oil in the name of the Lord .1 Peter 5:1 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed .

Most of these passages specifically refer to the plurality of elders in a single local assembly.Some of these passages may refer to more than one congregation, such as a city, but the pluralterm elders is still used. There are a few places in Scripture where the term elder is used in thesingular (1 Tim. 3:2; Titus 1:7). The general instructions of each book and the context of each

passage make it clear that Paul taught that a plurality of elders should be appointed in eachlocation. The term bishop ( episkopos ) is used in the singular in each of these passages to stressthe individual qualifications that each overseer must possess. It is not unusual for Paul to use thegeneric singular in reference to widows, elders, and believers.

Boice writes:The church did not install merely one person to do this job but several. In fact, there is noreference anywhere in the New Testament to the appointment of only one elder or one deacon toa work. We would tend to appoint one leader, but Gods wisdom is greater than our own at this

point. In appointing several persons to work together, the church at Gods direction provided for mutual encouragement among those who shared in the work as well as lessened the chance for

pride or tyranny in office. 40 Getz writes:

Multiple leadership in the church is a New Testament principle. The one man ministry is aviolation of this important guideline. The Scriptures frequently stress the mutuality of theministry. No local church in the New Testament was ruled and managed by one person.Plurality of elders appears as the norm .41 Stabbert writes:

It is concluded after examining all the passages which mention local church leadership on the pastoral level, that the New Testament presents a united teaching on this subject and that it is onthe side of plurality. This is based on the evidence of the seven clear passages which teach theexistence of plural elders in single local assemblies. These passages should be allowed to carrythe hermeneutical weight over the eight other plural passages which teach neither singularity or ( sic ) plurality. This is a case where the clear passages must be permitted to set the interpretationfor the obscure. Thus, of the eighteen passages which speak of church leadership, fifteen of them are plural. Of these fifteen, seven of them definitely speak of a single congregation. Onlythree passages talk about church leadership in singular terms, and in each passage the singular may be seen as fully compatible with plurality. In all these passages, there is not one passagewhich describes a church being governed by one pastor. 42

One objection to the plurality of elders comes from an odd interpretation of the first chapters of the book of Revelation. The phrase And to the angel of the church of appears seven times inRevelation 2 and 3. Some believe that this angel is the senior pastor of each local assembly. 43 This can only be seen by reading something into the text that is not there. No where in the entire

New Testament is there any mention of a senior pastor having authority over a localcongregation.
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The word angel comes from the Greek word aggellos . Aggellos can refer to either a humanor divine messenger. There are a few instances in the New Testament where the word aggelosdoes refer to a human messenger. John uses the word 100 times and it always refers to heavenlyor divine angels. There is no reason to believe that Revelation 2 and 3 would be the loneexception.

Ladd writes:The expression, angels of the seven churches , represented by the seven stars in the hand of Christ, is difficult, especially since each of the seven letters was addressed to the angel of eachrespective church. This fact has led many commentators to conclude that the angel stood for the

bishop of the church. This would be a good solution to the problem except for the fact that itviolates New Testament usage. Aggelos was not used of Christian leaders, and in the sevenletters, neither angels nor bishops were rebuked. Another meaning of aggelos is messenger,and the angels are taken to be the seven messengers who carried the letters to the sevenchurches of Asia. If this is so, it is difficult to see why the letters were addressed to themessengers rather than the churches themselves. The proper meaning of the word angel , and thenatural idea is that churches on earth have angels in heaven who represent them. However, the

feature of angels symbolizing or representing men is lacking in all apocalyptic literature. Somehave felt that the angels are guardian angels of the churches. It is best to understand this as arather unusual symbol to represent the heavenly or supernatural character of the church .44

Some believe that early assemblies had readers, who received and read letters to thecongregation. They believe that it was this messenger in each local assembly whom Johnaddressed his seven letters. That some local assemblies had readers may be true. That all sevenof these churches had readers is far from certain. Even if this messenger was a man, there isnothing in the text to suggest that this human messenger was the pastor or bishop of thecongregation. Revelation 2:1 is addressed to the angel/messenger of the church of Ephesus. Weknow from Acts 20:17 that the assembly at Ephesus had a plurality of elders.34 Donald L. Norbie, New Testament Church Organization, p. 36.35 Alexander Strauch, Biblical Eldership (Littleton, CO: Lewis & Roth, 1986) p. 73.36 Bauer, Arndt, and Gingrich, Greek-English Lexicon of the New Testament , p. 706.37 Bauer, Arndt, and Gingrich, Greek-English Lexicon of the New Testament , p. 299.38 Earl Radmacher, The Question of Elders, Paper (Portland: Western Baptist, 1977) p. 4.39 J. B. Lightfoot, St. Pauls Epistle to the Philippians, p. 93.40 James M. Boice, Foundations of the Christian Faith (Downers Grove: Inter-Varsity Press,1986) p. 632.41 Gene Getz, Sharpening the Focus of the Church (Chicago: Moody Press, 1974) p. 121.42 Bruce Stabbert, The Team Concept (Tacoma: Hegg Bros., 1982) p. 25.43 Robert Lightner, Handbook of Evangelical Theology (Grand Rapids: Kregel, 1995) p. 242.44 George Eldon Ladd , The Revelation of John (Grand Rapids: Eerdmans, 1972) p. 35.

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PASTORAL MINISTRY-ELDERS
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To try to avoid leadership, and a leader among leaders, is to avoid not only a fact of life but aspiritual principle.

Derek Prime and Alistair BeggOn Being a Pastor, Moody Press, 2004, p. 219.

Leadership in the church should always be shared that is one reason that the apostolic patternwas to appoint a plurality of elders rather than a solitary elder in all the churches (Acts 14:23).But leaders too need to recognize one of their number as leader. This is an inbuilt principle of life, and we should not despise it. Husband and wife are equal, but leadership naturally rests withthe husband. Children are equal in a family, but the oldest is looked to first when a crisis occurs.In some situations there may be one elder or spiritual leader who is actually called the pastor,who will be expected to lead his fellow leaders; and in others there will be a team ministry. Butin every team there has to be a leader.

Derek Prime and Alistair BeggOn Being a Pastor, Moody Press, 2004, p. 218.

Ministry as depicted in the New Testament was never a one-man show. That does not precludethe role of a dominant leader on each team. Within the framework of plurality, there willinvariably be those who have more influence. The diversity of our gifts (1 Corinthians 12:4)means all people are differently equipped. Therefore a plurality of leaders does not necessitate anabsolute equality in every function. In even the most godly group of leaders, some will naturally

be more influential than others. Some will have teaching gifts that outshine the rest. Others will be more gifted as administrators. Each can fulfill a different role, and there is no need to try to

enforce absolute equality of function.

John MacArthurThe Book on Leadership, 2004, p. 168.

Someone has said that more is learned from what is caught that taught Though it iscertainly important to communicate Gods Word didactically, its what people see in our livesthat gives weight to our words. That is why the qualifications for elders are so important. If weare to teach the Word of God effectively, we must simultaneously live the Word of God.

Gene GetzElders and Leaders, Moody, 2003, p. 267.

The true shepherd spirit is an amalgam of many precious graces. He is hot with zeal, but he is notfiery with passion. He is gentle, and yet he rules his class. He is loving, but he does not wink atsin. He has power over the lambs, but he is not domineering or sharp. He has cheerfulness, butnot levity; freedom, but not license; solemnity, but not gloom.


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C.H. Spurgeon28.573.

The Bible clearly models a plurality of elders in each local church. Though it never suggests aspecific number of elders for a particular congregation, the New Testament refers to elders inthe plural in local churches (e.g., Acts 14:23; 16:4; 20:17; 21:18; Titus 1:5; James 5:14). Whenyou read through Acts and the Epistles, there is always more than one elder being talked about.

Mark Dever Nine Marks of a Healthy Church, Crossway, 2000, p. 215-216.

Their [godly elders] humility makes them difficult to offend; their holiness makes them easy totrust; their gentle speech makes them easy to hear as sources of correction or critique; and their

hospitality provides a context for spiritual encouragement and edification.

Mark Dever and Paul AlexanderWhy Character is Crucial, taken from The Deliberate Church, 2005, Crossway Books, adivision of Good News Publishers, Wheaton Illinois 60187, p. 154, www.crosswaybooks.org .

It may be wise to recognize men who are already qualified and are already doing elder-type work rather than to make men elders simply by training them.

Mark Dever and Paul Alexander

Looking for a Few Good Men, taken from The Deliberate Church, 2005, Crossway Books, adivision of Good News Publishers, Wheaton Illinois 60187, p. 137, www.crosswaybooks.org .

An elder is simply a man of exemplary, Christlike character who is able to lead Gods people byteaching them Gods Word in a way that profits them spiritually.

Mark Dever and Paul AlexanderLooking for a Few Good Men, taken from The Deliberate Church, 2005, Crossway Books, adivision of Good News Publishers, Wheaton Illinois 60187, p. 140, www.crosswaybooks.org .

What are the practical benefits of having more than one elder?It balances pastoral weakness.It diffuses congregational criticism.It adds pastoral wisdom.It indigenizes leadership.It enables corrective discipline.It defuses us vs. him.
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Mark Dever and Paul AlexanderExcerpted from: The Importance of Elders, taken from The Deliberate Church, 2005,Crossway Books, a division of Good News Publishers, Wheaton Illinois 60187, p. 133,www.crosswaybooks.org .

The most extraordinary things about the biblical prerequisites for elders is that they are not allthat extraordinary.

D.A. CarsonQuoted in: Mark Dever and Paul Alexander, The Deliberate Church, 2005, Crossway Books, adivision of Good News Publishers, Wheaton Illinois 60187, p. 149, www.crosswaybooks.org .

We cannot sit back and wait for the sheep to lead. A few will, but by and large they are looking

to us for direction, feeding, and leadership by our stepping out courageously in faith.

Curtis C. ThomasPractical Wisdom for Pastors, Crossway Books, 2001, p. 95.

Plural leadership is the norm for every church: appoint elders in every city as I directed you.Elders is plural and in every town is singular. It indicates multiple elders serving eachchurch on Crete (1:5). Each reference to local church elders demonstrates plurality as the NewTestament practice (see Acts 14:23; 15:22; 20:17 that show this same pattern of plurality). Paulsreason for plurality within even small congregations makes sense. It provides accountability,

support, and encouragement, increased wisdom, and diversity of gifts to increase ministryeffectiveness.

Phil NewtonElders for the Church, September 2008, Tabletalk, p. 68. Used by Permission.

Our Good Shepherd has become the model for under-shepherds. His great concern is the good of the sheep. A good shepherd gives himself to the sheep. A thief comes to get something form theflock wool or mutton. Jesus our Lord made every personal claim subservient to the blessing of his flock, even to giving His life that they might live.

Walter J. ChantryThe Shadow of the Cross Studies in Self-Denial, 1981, p. 59, by permission Banner of Truth,Carlisle, PA.

Plurality Of Elders - Presentation Transcript Nathan S. Riese
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presbuvteroV (elder/presbyter)Spiritually mature leader of the churchejpivskopoV (overseer/bishop)One who oversees and looks out for the church, bearing responsibility of the church

poimhvn (pastor/shepherd)

One who feeds, guides, cares for the flock

Acts 20:17 Paul addresses eldersActs 20:28 These elders oversee and pastor1 Peter 5:1 Peter exhorts elders1 Peter 5:2 These elders are to pastor while exercising oversight

Acts 11:30elders at the church of AntiochActs 14:23Paul and Barnabas appoint "elders in every church"Acts 15:2, 4, 6, 22, 23; 16:4elders at the church in JerusalemActs 20:17, 28elders/bishops at the church of Ephesus (v. 17"elders of the

church")Acts 21:18elders at the church in JerusalemPhilippians 1:1the church at Philippi has overseers1 Timothy 5:17elders at the church of EphesusTitus 1:5Titus is to appoint elders in every townJames 5:14"the elders of the church"1 Peter 5:1-2"the elders among you"

Allowance for PluralityGenerally accepted as Biblically legitimate, even among those who have single-elder localchurchesAt least some of the verses listed must have been local churches with plural eldersMany Baptist churches have a Pastoral staff Many churches have an elder board

EphesusThere were no buildings large enough to fit the Christians in EphesusEstimated 100,000 Christians in this one city therefore church of Ephesus = the many housechurches of EphesusThus Paul was writing to these different pastors (plural) of different house churches (plural)within the one Church (singular) of Ephesus

EphesusExegetical ProblemsIt is based on suppositional estimation, not exegesisWhat passage is there that says that there was one pastor per house church? There is noneWho is an example of a single pastor of any house church in Ephesus? There is noneJust because there may have been many house churches, the fact still remains that there were

plural churches with plural elders being appointed in each church by Paul (Acts 14:23).


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Revelation 1-3 Messengers/angels of Revelation 1-3 are representatives of the various cell groups of thelarger church of the cityThere is an allowance for the single-elder local church because the letters in Revelation werewritten to the angel/pastor of each local church

Sounds plausible, but not exegetically substantiatedEvery other place in Revelation where John uses angel (another 69 times), it is in reference toangelic beings, not humans . Thus, the preponderance of word usage decidedly favors angelic

beings in Revelation 2-3The NT nowhere else uses the term angel to refer to a pastor or elder, so there would have to besubstantial contextual reasons for these angels to be called pastorsA messenger is someone who is sent on a mission and who, as a rule, comes, accomplishes histask, and then moves on. A pastor, on the other hand, settles in and tends his flock. He is therefor the long haul.

Not exegetically substantiatedPastors were, in NT times, restricted to a certain locale geographically. But a messenger is onewho moves about.The genre of the Revelation fits what is called "apocalyptic." In apocalypticliterature there is a strong emphasis on angels, making that the primary inference.Revelation 1:20 says that angel is the interpretation of star. It is better to follow theinterpretation given than to invent a new one. The pastor view adds an interpretation beyond thatof Revelation 1:20.

Not exegetically substantiatedScripture describes angels as stars in numerous passages (Job 38:7; Psalm 104:4; Isaiah 14:12;Luke 10:18; Hebrews 1:7); thus, to be consistent, we should take the stars of Revelation 13 to

be angels alsoWhy did John give his revealed message to angels to give to the churches?Evidently it was because John at the time was a prisoner in exile on Patmos (Revelation 1:9). Hecould not deliver the message himself; thus, by divine appointment, seven angels weredispatched who would impart the message to the churches. John was in a supernatural state whenhe received the message (1:10); therefore, it is not shocking to see him giving it to angels to passit on.

Not exegetically substantiatedWe elsewhere discover that angels take an active interest in church life (1 Corinthians 4:9; 11:10;Ephesians 3:10; 1 Timothy 5:21). It is consistent, then, to interpret the angels of Revelation 1-3as angelic beings, not as pastors.Some might say that it is unthinkable to have angels give messages to churches. Why is that?The Law to Moses (Acts 7:53; Galatians 3:19; Hebrews 2:2)Prophetic revelation to Daniel (7:1627; 8:1626; 9:2027; 10:112:13) and Zechariah (1:9; 2:3;4:1, 5; 5:5; 6:45)Announcement of the birth of John the Baptist to his father, Zacharias (Luke 1:1120)


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Announcement of the birth of Jesus to His mother, Mary (Luke 1:2638), as well as to Joseph(Matthew 1:2021)

1 Timothy 3:1-14The singular use of the word overseer in contrast to the plurality of the word deacons

Bishop/overseer should be seen as a generic termPaul is speaking qualitatively, not quantitativelyCf. Matt 12:35; 15:11; 18:17; Luke 10:7; John 2:25The generic article is actually used thousands of times in the NT Deacons does not also need to be used in the same numeric generic construction again

Note: Philippians 1:1 overseers (plural) and deacons (plural) this is not a generic case, butspecific addressees

Timothy and TitusRepresentatives of Paul in apostolic authority, not pastors.Timothy

Disciple (Acts 16:1)Servant (Philippians 1:1)A servant to Paul (Acts 19:22)Fellow worker (Romans 16:21)Brother (2 Corinthians 1:1, 19)Man of God (1 Timothy 6:1)Good soldier (2 Timothy 2:3)Workman in study (2 Timothy 3:15)An apostle (cf. 1 Thessalonians 1:1 with 2:6)But Never a pastor/overseer/elder

Timothy and TitusRepresentatives of Paul in apostolic authority, not pastors.TimothyIt is unlikely that only one bishop is in view because otherwise it is difficult to explain 1 Timothy5:17. Who are these plural elders if Timothy is the Pastor?Let the elders who rule well be considered worthy of double honor Timothy was there to teach how one ought to behave in the household of God (3:15) until Paulreturned (4:13). This shows that Timothy was, on a temporary , apostolic basis, one who wasdelegating to others the pastoral work of teachingHe did teach, oversee, and lead, but that does not necessitate the conclusion that he was thesingle-elder of a local church

Timothy and TitusRepresentatives of Paul in apostolic authority, not pastorsTitusPauls brother (2 Corinthians 2:13)Partner and fellow worker with Paul (2 Corinthians 8:23)One who acted in the same spirit and took the same steps as Paul (2 Corinthians 12:18)Uncircumcised Greek (Galatians 2:3)


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Pauls true child in a common faith (Titus 1:4)But Never a pastor/overseer/elder

Timothy and TitusRepresentatives of Paul in apostolic authority, not pastors

TitusAppointed elders in each town.If Titus is an example for todays polity as a single-elder (instead of as only an apostolicrepresentative), then should not the pastors today also be choosing elders for other churches inother towns?If Titus is an example for a single-elder-led church (and is therefore a bishop), is he then the

bishop of churches from every town?If there are elders being appointed into these churches, then Titus cannot be the single elder of achurch.Titus is following as Paul commanded him and exercised his authority as a representative of Paul, not as the Pastor of a local church

1 ThessaloniansPaul addresses the church (singular) in Thessalonica (1 Thessalonians 1:1)Refers to its leadership in the plural (5:1213) These men, Paul says, labor among you, have charge over you, and admonish you. Laborand have charge are the same verbs Paul uses to describe the ministry profile of elders in 1Timothy 5:17

Hebrews 13The readers leaders were plural in number: Obey those who rule over you, and be submissive, for they watch out for your souls, as thosewho must give account (Hebrews 13:17)The readers were not to obey just one leader, but more than one

Plurality is allowedEach passage referring to specific elders is always in the pluralThere are direct examplesMany who allow single-elder-led local churches admit that plurality is the NT norm and

preferable

Singularity is unsubstantiatedThere is not one non-generic passage referring to a singular elder There is no example of a single elder of a local churchThe prooftexts given for the single-elder model are not exegetically confirmedThe argument against plurality regarding plurality of elders in each church is a secondaryinference, while plurality is a primary inferenceAgain, many who allow single-elder-led local churches admit that plurality is the NT norm and

preferable

The irreducible minimum cannot be shown exegetically to be only one elder per church


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Therefore, each able local church should strive to have more than one elder as soon as possibleErr on the obvious

We now consider the matter of the "plurality" of elders. No one man has the responsibility toshepherd a congregation. It is given to two or more men jointly. A man can be an elder but never

the elder. To use another term, that a man can be a pastor but he can never be the pastor theterm "pastor" being properly used for an elder of the church not for the preacher or evangelist.Wherever we read about elders in the scriptures, there is always a plurality of elders in acongregation, never just one.Occasionally someone will raise an argument to the effect that a plurality of elders, whiledesirable, is not mandated, and a church may have one elder where only one man is qualified.The argument is that the plural "elders" can accommodate the singular, one elder. So this is themain matter for our attention on this page.

DOES "ELDERS" INCLUDE ONE?

I'll be the devil's advocate for a while and give you an "argument" to the effect that the plural

term "elders" can accommodate the singular one elder.THE ARGUMENT TO BE ANSWEREDIf I tell you that in my street there are telephones in every home, cars in every driveway, andgarden gnomes on every lawn, I am not saying that every home has more than one phone, everydrive has more than one car, every lawn has more than one gnome. I am using accommodativelanguage which does not exclude the possibility that here or there a drive might have only onecar, a house only one phone, or a lawn only one gnome. If someone asked me, "Are therechildren in every household?" and I answered yes, I would mean that each household includes atleast one child. Likewise, in the term "elders in every church" there is nothing (just in the termitself) to exclude the possibility of a church with only one elder. The plural accommodates(includes) the singular.

Now if Paul had said, "Appoint elders in the church at Phoenix," or if Luke had said, "Theyappointed elders in the church at Iconium," we would be justified in saying that means "a plurality of elders" were appointed in those particular churches. But Paul refers at once to severalchurches. "I left you to appoint elders in every city." Luke's terms are similarly generalized:"They appointed elders in every church." Because the one generic statement covers severalchurches, then we must regard the plural as accommodative of the singular. So the argumentruns.We have no right, continues the argument, to change the inspired term "elders in every church"

by adding words of our own, thus making it read "a plurality of elders in every church." Byitself, as it stands, the term "elders in every church" may be taken as meaning one or more eldersin every church. We have no right to make it exclude the singular by adding qualifying words.REPLY TO THAT ARGUMENTWe must acknowledge that this argument would have merit, indeed would be conclusive, werethere no other scripture but the statements of Paul and Luke referred to. If all we had to go onwere the statements in Titus 1:5 and Acts 14:23, we could not insist on a plurality of elders inevery church.However, we find other scriptures that show that churches had a plurality of elders, and we haveno scripture to demonstrate that any church ever had but one elder. So, to answer the argumentabove, we will look now at the extra information that shows that there should be a plurality of


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elders in each congregation of Christ, and, in the case of "elders in every church" the plural doesnot accommodate or include the singular.

REASONS FOR A PLURALITY OF ELDERS

When we look at passages that reveal the pattern of eldership, what shape is it? No elders, one

elder, or a plurality of elders? The last in that list is the observed New Testament pattern of authorized church government insofar as it concerns elders. Wherever we find examples andreferences, we find a plurality of elders in a congregation. It follows, therefore, that we shouldtry to achieve the same thing in our local church if we wish to be "a church after the NewTestament pattern."EXAMPLE CHURCHESIn the list of local churches below, there is a plurality of elders in each case.Acts 15:2 Jerusalem,Acts 20:17,28 Ephesus,Php 1:1 Philippi,1Th 5:12-13 Thessalonica.

Here we have examples of single churches with a plurality of elders. We have no examples at allof one-elder churches. Admittedly, the elders at Jerusalem might have been from "churchesthroughout all Judea" (Acts 9:31) and one might complain that there might have been only oneelder in some of those churches. That "might have been" may weaken the Jerusalem example alittle, but it does not strengthen the argument for single shepherd churches.DISTRIBUTED MINISTRYIn Ephesians 4:11-16 and 1Corinthians 12:12-31, the congregation is conceived of as a bodygrowing by means of a ministry distributed among several persons: some apostles, some

prophets, some evangelists, some pastors, and so forth. There is no one ministry, and in any particular ministry there is no one minister. The pattern is clearly a plural and distributedministry. The congregation is served by many ministers, including "some pastors" not one pastor.

SINGLE CHURCHES, SEVERAL SHEPHERDS1Tm 5:17; Heb 13:7,17; Jas 5:14; 1Pe 5:1-5. These passages do not appear to have a number of churches in view, but rather have in view the circumstances within a local congregation. Theconcept in these passages is of folk in a church being subject to leaders (plural). The concept of aone-elder church, a flock with one shepherd, does not emerge. The writers have in mind that amember of a local church looks to several shepherds for leadership and help.THE PRESBYTERYIn 1Timothy 4:14, the term "presbytery" or "eldership" is a collective noun, and by that we meana noun like the word "flock". When we say "flock" we think of a group of sheep or by way of metaphor we think of a congregation of saints. In the same way, "presbytery" conjures up animage of a group, in this case a group of elders. Since the presbytery is within the local

congregation, the congregation has a group of elders. The collective concept of the presbytery iscarried into the symbolic visions of Revelation in which the four-and-twenty elders appear (Rev4:4).Author's note: There may somewhere be a New Testament church, which has among its meagremembership only one man who qualifies as an elder, a deacon, or an evangelist. That churchmight decide that appointing him is one step closer to the scriptural pattern of government, andthat it is better to be a church with one official appointment than a church with none. Theintention of that church is to grow toward a plural ministry and eldership. They may consider
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that having one appointment to an office, whilst still unsatisfactory, is nevertheless nearer to thegoal, and more satisfactory than having no appointments at all. I have not addressed thatapproach on this page, but have simply stressed that the New Testament pattern of congregational government is not "no elders", nor "one elder", but "a plurality of elders".http://members.net-tech.com.au/sggram/f687.htm
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