Chapter Thirty - The Organization and Leadership of the Church

 

1. THE ORGANIZATION OF THE CHURCH

We have established the fact that the church is an organization. We are now ready to look more carefully at the way this organization works out in practice.

Through history, churches have organized themselves from the dual standpoints of expediency and interpretation of Scripture. I am convinced that the success of any church has less to do with organizational structure than with the quality of its leaders and their philosophy or style of leadership, particularly the latter.

The fact that sincere, godly believers in different denominations have arrived at such diverse conclusions on forms of church government illustrates what I believe to be the only logical conclusion about the subject: Scripture gives very brief requirements as to "form" of government, leaving a great deal of "freedom" to the local church to organize as it sees fit (The terms "form" and "freedom," and the conclusion here, are attributed to Francis Schaeffer, The Church at the End of the Twentieth Century: The Church Before a Watching World, 2d ed., Westchester, Ill.: Good News Publishers, 1985).

1.1 The Decision-Making Process in the Church

The crucial issue in both leadership and organization is the making and implementation of decisions, whether they pertain to how the local church will carry out its mandate or matters of church discipline. In the business world leaders are responsible for all planning and decisions with relatively few ideas coming from underlings. This also tends to be the way things are done in the average church.

There are several New Testament passages that have a bearing on decision-making in the local church:

  1. Acts 6:1-6;

  2. Acts 11:1-18;

  3. Acts 13:1-3;

  4. Acts 15:1-29; and

  5. Acts 16:10.

1.1.1 Acts 6:1-6

The congregation as a whole selected administrators (probably the first deacons) for the ministration to the widows. However, note the fact that "the twelve" set forth the qualifications for the position of leadership and gave the final approval ("whom we may put in charge"). This seems to teach that the congregation as a whole should have a part, possibly the major part, in choosing leaders. Titus may have used this procedure as he appointed elders in every Cretan city (Titus 1:5).

1.1.2 Acts 11:1-18

The salvation of some of the first Gentiles created a legalistic problem as far as some Jewish believers were concerned. This decision involved a theological issue, and the decision was reached by a systematic presentation of the issue by an apostle (v. 4) and the agreement of those raising the issue. No mention is made of a large number of people being involved, and it appears that the decision was made in a dialogue between those involved.

1.1.3 Acts 13:1-3

The first missionary journey was inspired by the Holy Spirit in a situation where Scripture seems to connect "prophets and teach ers" with the Spirit's work. The words of the Holy Spirit are quoted directly, perhaps implying that a prophet is quoting the Holy Spirit in the Old Testament manner. Unless prophets are functioning today in this same manner, it appears that Scripture now parallels that work of the Holy Spirit, and the impulse to commission workers would originate within its pages. The congregation as a whole, or the prophets and teachers, are the ones commissioning the new missionaries.

1.1.4 Acts 15:1-29

The first "conference" involving "the church and the apostles and the elders" also involved a theological issue. A lengthy report by two apostles takes place, and what appears to be the consensus of opinion of the whole congregation (v. 22) is expressed by James. Thus, the decision could be regarded as congregational.

1.1.5 Acts 16:10

Paul's missionary group, having been prevented by the Holy Spirit from going to two places they had intended, now faced the question of the meaning of Paul's dream. The word concluding is plural and means that the decision was made as a group.

1.1.6 Conclusion

The evidence is not overwhelming, but it is clear that on major issues the early church tended to involve the whole congregation. One certainly does not get the impression that any autocratic decisions were made. Either small group or congregational decisions were the practice.

1.2 The Officers

There are several terms in the New Testament used in connection with leaders, but only two distinct offices can be discerned. One of the controversies among ecclesiologists today is whether the practice of one pastor or a "senior" pastor is justified by New Testament practice, or whether the local church should be led by a group of pastors of equal rank (as the Brethren), usually called "elders," most of whom would not have professional training. This issue is usually described as one elder versus a plurality of elders (Both this author and Robert Saucy agree on a plurality of elders. See Saucy Chapter 7, for a discussion of the issue).

1.2.1 Elders

Several words are associated with this office that, as Saucy demonstrates, refer to the same function. The term elder (not entirely a reference to age) was inherited from the Old Testament through the Jewish synagogue, which might have served as a pattern for several things in the early Christian congregation. They were the recognized leaders in the synagogue during New Testament times. It appears to be the most frequent term for this office. Also used is the word overseer translated in the King James Version as "bishop." It conveys the idea of spiritual oversight. The last term is the word pastor or "shepherd," where care of the flock of God is implied, especially protection from enemies such as false teachers.

1.2.2 Deacons

Very little is said about the duties of deacons in the New Testament. Only a few possible clues provide an idea of their function. First, the term deacon means "servant." Couple this with the fact that the seven men selected to administer the widows' food were "serving" (Acts 6) and may have been the first deacons. We now have a picture of a group of men doing temporal duties to enable the apostles to engage in "prayer, and ... the ministry of the word" (Acts 6:4). These factors have generally led to the conclusion that deacons are supportive in their duties, taking on the burden of the church's temporal obligations.

1.2.3 The Role of Women

Were women ordained to be leaders or deacons? The burden of proof lies with those who believe women should be ordained, because of the passages by Paul that seem to forbid women teaching men (e.g., 1 Timothy 2:12), and the assumption that men are the candidates in the passages setting forth qualifications (e.g. 1 Timothy 3:2). In order to set these factors aside, feminists must assume that they are "culturally conditioned"; that is, that Paul's qualifications were the result of temporary historical conditions, which would be changed as the status and training of women improved. It is my view that Paul's reasoning (e.g., 1 Timothy 2:13-15) is timeless.

There is evidence, however, that women were ordained to be deacons (I retain the masculine form, because Phoebe is called a "deacon," masculine gender, in Romans 16:1). The deacon's role did not require the teaching of men (an inference from 1 Timothy 3:8-13), and women are mentioned in the qualifications of deacons in 1 Timothy 3:8-13, but not in connection with the elders (1 Timothy 3:1-7).

Regardless of the controversy over the ordination of women, it is clear that women had a major role in the early church, a fact attested to by such passages as Romans 16 and Philippians 4:3.

 

2. LEADERSHIP IN THE CHURCH

Leadership is a crucial part of the function of the church, and deficiencies in leadership are a major source of weakness in the modern American evan gelical church. For this reason we need to look closely at Scripture to find how God wants us to choose leaders, and what He intends that their function be in the church.

Leadership in the church is different from lead ership in the world in two major ways: qualifica tions and style. Incidentally, leadership can be exercised by both office-holders and non-office holders. Even if women, for example, are excluded from the ordained eldership, there are many areas of service which require leadership where no conflict with Paul's prohibitions would occur, such as evan gelistic enterprises.

2.1 Qualifications (1 Timothy 3:1-13; Titus 1:5-9)

I will not attempt to distinguish elders from deacons in this survey because 1 Timothy 3:8 implies that as far as qualifications are concerned, deacons are virtually the same with the possible exception that elders are to be "able to teach" (1 Timothy 3:2). My approach will be to list these qualifications by category in order to obtain a more analytical view of them. In the broad sense, there is one basic qualification with which all the rest are connected: being "above reproach" (1 Timothy 3:2; Titus 1:6).

From a practical standpoint, this means that, within a reasonable period of time, an individual should have conducted a life "above reproach." I say within a reasonable period of time because many qualified people have done things in the past for which they have truly repented, made whatever restitution was necessary, and have since proven themselves (1 Timothy 3:10). The qualifications are:

  1. moral (1 Timothy 3:2; Titus 1:6);

  2. good example in the home (1 Timothy 3:2, 4, 5; Titus 1:6);

  3. mature (1 Timothy 3:2, 6; Titus 1:6-8);

  4. a good teacher (1 Timothy 3:2);

  5. spirituality (1 Timothy 3:3; Titus 1:7);

  6. compassionate (1 Timothy 3:2-3; Titus 1:7-8); and

  7. good reputation (1 Timothy 3:7).

2.1.1 Moral (1 Timothy 3:2; Titus 1:6)

He must be "husband of one wife" and this implies a pure life as far as sexuality is concerned.

2.1.2 Good example in the home (1 Timothy 3:2, 4, 5; Titus 1:6)

This is another implication of being the "husband of one wife." It emphasizes devotion to one's mate, not merely legal monogamy. Many believe this also excludes divorced and remarried persons, though this inference cannot be pressed. I do believe, however, that it is inadvisable for a divorced and remarried man to be an elder, because it is so hard to determine if he is "above reproach" or has overcome the problems that may have led to his divorce.

A qualified leader "manages his own household well," and his children are "under control," according to 1 Timothy 3:4. Titus 1:6 further requires that he have "children who believe." In this latter instance, this must mean that his home is conducive to bringing children to faith in Christ, for newborns could not qualify, and some children do not become true believers until long after they leave home in spite of the godly efforts of their parents. With regard to the leader's children then, they at least must be respectful to their parents.

2.1.3 Mature (1 Timothy 3:2, 6; Titus 1:6-8)

A leader must show qualities that are admired and encourage other believers to follow his example. This includes:

  1. temperance;

  2. prudence;

  3. respectable;

  4. not addicted to wine or pugnacious;

  5. gentle;

  6. uncontentious;

  7. not a recent convert;

  8. sensible;

  9. just; and

  10. self-controlled.

2.1.4 A good teacher (1 Timothy 3:2)

The elders appear to be the primary teachers in the church. This is a necessary qualification if they are going to "shepherd the flock," because it involves imparting sound doctrine. Again, deacons apparently were not required to teach.

2.1.5 Spirituality (1 Timothy 3:3; Titus 1:7)

Spirituality involves putting the things of Christ at the top of one's priorities. This would include "free from the love of money," "holding to the mystery of the faith with a clear conscience," "not fond of sordid gain." In other words, the godly leader is not a materialist.

2.1.6 Compassionate (1 Timothy 3:2-3; Titus 1:7-8)

The leader must be concerned about people. The word hospitable means literally, "lover of strangers." Other traits are "gentle," and "not pugnacious."

2.1.7 Good reputation (1 Timothy 3:7)

The last qualification in 1 Timothy 3 pertains to the relationships a man has outside the church. This serves as a kind of indicator of the presence of all these character traits and might be called the "acid test," for outsiders are sometimes more perceptive of genuine character than believers.

2.2 The Exercise of Authority

Leaders in the church have authority. This is clear from such texts as Hebrews 13:17 where believers are commanded to obey their leaders. But the nature of their authority and the way it is to be exercised is radically different in the following ways:

  1. Leaders are servants (Matthew 20:25-28; John 13:12-16; 1 Peter 5:1-4);

  2. Leaders are example-setters (1 Timothy 4:6-16); and

  3. Leaders have delegated authority (Hebrews 13:17; 2 Corinthians 13:2-4).

2.2.1 Leaders are servants (Matthew 20:25-28; John 13:12-16; 1 Peter 5:1-4)

At no other point is the difference between this world's concept of leadership and the church's clearer than in the unique aspect of servant-leadership. Jesus made this quite clear in Matthew 20:25-28 where He described the world's leaders as those who lord it over their subjects. In contrast, leaders in the church serve among their congregations. To illustrate this, Jesus washed the disciples feet, an act usually designated to servants (John 13:12-16).

The difference can be described as one in which the world's leaders lead primarily to some temporal goal that their subjects may or may not be involved or interested in, because they are either slaves, soldiers, or employees. The church's leaders have as their first goal the welfare of the subjects (Hebrews 13:17), and stimulating them toward evangelism second. (Hebrews 10:24 puts the burden of stimulating to "good deeds" upon the congregation as a whole.)

Notice also that the world's "chain of command," or "hierarchy," is not prominent, if it exists at all, in the church. Matthew 20:25-27 used the preposition over for worldly leadership and among for church leadership. Rank is not significant in the church. Peter tells elders not to "lord it over" the flock (1 Peter 5:1-4). If any sort of hierarchy exists, it does so for the sake of designating responsibility, not giving orders.

2.2.2 Leaders are example-setters (1 Timothy 4:6-16)

The best leadership, even in temporal organizations, is by those who inspire obedience by the quality of their character and example. Notice the evidences of Timothy's example in 1 Timothy 4:6-16. He was to:

  1. point out sound doctrine by being himself "nourished on the words of the faith and of the sound doctrine;"

  2. discipline himself "for the purpose of godliness;"

  3. show himself to be an example of those who believe "in speech, conduct, love, faith and purity;"

  4. cultivate his spiritual gift;

  5. do all this so that his "progress [might] be evident to all;" and

  6. "pay close attention" to himself in his teaching to ensure salvation ("salvation" in the sense of sanctification, not eternal destiny) of his hearers.

2.2.3 Leaders have delegated authority (Hebrews 13:17; 2 Corinthians 13:2-4)

Whatever authority a leader has is given to him from the Lord, and to the Lord he is responsible (Hebrews 13:17). Second Corinthians 13:2-4 sets forth the details of this delegated authority. Paul warns the Corinthians that he would not hesitate to say what needed to be said ("not spare anyone"), no matter who they were. They questioned his authority ("you are seeking proof of the Christ who speaks in me"), but he warns them in this letter that they would get their proof, because Christ would work mightily in them as he served as the Lord's mouthpiece. The picture is this: a leader speaks in behalf of the Lord by uttering only what the Lord has given him, the Holy Scriptures so far as we are concerned, and then trusts the Lord to work within the people to bring about obedience.

This is quite a different style of leadership than what most of us are accustomed to. All too often a church leader will say what he wants to say and put various kinds of pressure upon people to get results. It requires great humility to allow God to work.

2.3 The Duties of Servant-Leaders

lf leaders, then, are not primarily formulators of goals and programs but servants and mouthpieces of the Lord, what specific duties correspond with such a leadership style? For one thing, a leader may certainly be involved in administration, for efforts in the church need direction, wisdom, and inspiration. But in the church, a good leader plans with his people and listens intently for the voice of Jesus, the head of the church, from every possible source: congregation, Scripture, and fellow-leaders.

Scripture describes the precise duties of the elder in the following terms:

  1. instruction (2 Timothy 2:14-16);

  2. exhortation (2 Timothy 4:2); and

  3. oversight (1 Timothy 3:5; 5:17; Hebrews 13:17).

2.3.1 Instruction (2 Timothy 2:14-16)

He is to teach by reminding and solemnly charging, being diligent in his study of the Word, avoiding controversies and trivialities.

2.3.2 Exhortation (2 Timothy 4:2)

He is to be constantly alert to "reprove, rebuke, exhort, with great patience and instruction." Reproof is pointing out sin; rebuke is showing from Scripture why it is wrong; and exhortation is encouragement to do the right thing.

2.3.3 Oversight (1 Timothy 3:5; 5:17; Hebrews 13:17)

The word for "overseer" (1 Timothy 3:1) means "one concerned" or "one who pays attention" to something. It contains the idea of responsibility for the proper function of the church as well as care for the welfare of its members. It has less of the traditional authoritarianism and is seen better in service to others. First Timothy 3:5 says the overseer must "take care" of the church of God. First Timothy 5:17 uses the word rule, but follows up by saying that one who rules well works hard at preaching and teaching. In Hebrews 13:17 leaders are to be "obeyed" because they "keep watch" over souls.

2.4 Conclusion

The leadership style which emerges from a careful look at Scripture is one in which a leader has as his primary concern the spiritual growth and training of people. Decisions tend to be made by congregational consensus and group consultation. Projects or enterprises seem to arise out of the congregation in concert with the leaders. The management techniques of business and industry cannot be transferred en toto to the church, for it is a unique entity that not only accomplishes the goal of world-evangelism, but "grows up in all aspects into Him, who is the head, even Christ" (Ephesians 4:15).

 

3. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

  1. Lectures in Systematic Theology, Chapter XXXVI, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.

  2. The Church in God's Program, Chapters 6 and 7, Moody Press, 1972, by Robert Saucy.

 

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