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Tag Archives: elders

Some Thoughts on First Timothy (7)

29 Monday Nov 2021

Posted by Ron Thomas in Uncategorized

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bishops, deacons, elders, overseers, pastors, pattern, presbyters, sister saints

The church today should be patterned after the church one reads about in the New Testament. This is not to say those who identify as Christians and are a part of a church should pattern themselves after the behavior, for instance, of the Corinthians. But it is to say, the church we read about in the New Testament was set up by the Lord, taught to others by His apostles (cf. 2 Tim. 2:2), and established in communities where they taught.

Are you aware the word “bishop”, “overseer”, “pastor”, “presbyter” and “elder” are different words that speak to the same thing? A bishop is an overseer, one who oversees the work of the congregation and the spiritual health of the saints. A pastor is a shepherd, one who feeds the flock (or the congregation) their spiritual nourishment. In Acts 20:17-35, Paul called for the elders (presbuteros; presbyters) of the church (20:17) to Miletus to visit with him for some exhortations. The elders are also identified as overseers (KJV, NASB; “bishops”: ASV), called upon to shepherd (pastor) the congregation in their care (20:28).

Each church patterned after the New Testament are to have holy men lead as bishops, elders, pastors, presbyters, or overseers (note the plural) of the local congregation (Acts 14:23). Each congregation is autonomous, that is, self-governing. They are not ruled or overseen by another congregation or religious board in some other location. In addition to elders, the local congregation is to have deacons (Phil. 1:1); these are holy men with families serving the congregation in works associated with the congregation’s spiritual health.

In 1 Tim. 3:11, the Holy Spirit identifies women, without giving them a “title” or work assignment. Some translations, taking note of that, will render the Greek word with the English “wives”, and of course this fits contextually. On the other hand, it may be the sister saints have a work that is, otherwise, not identified in a corresponding way as “elder” or “deacon.” If that is so, their work falls under the leadership of the bishops of the congregation or, perhaps, they may work alongside the deacons, giving attention to the sisters of the church for practicality and propriety reasons.

DEPART FROM THE FAITH (1)

09 Friday Feb 2018

Posted by Ron Thomas in history

≈ 1 Comment

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bishops, church history, elders, foundation, leadership

The other day I was reading from a book that gave attention to the history of the church through the first five hundred years. As I was reflecting on that which I was reading, I took notice of what the book said about the church and compared it with what the New Testament said about the church. The two were different. That brings to mind the words of the Holy Spirit in 2 Timothy 4:3-4: For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables (KJV). Paul wrote to Timothy these words also, Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth (1 Timothy 4:1-3).

I want you to notice the two passages again. First, people will not endure sound doctrine; that means there will be some who will not want to hear a “thus saith the Lord” from the pulpit or in the Bible class setting. Yet, the Holy Spirit said that if any man speaks, let him speak the very oracles (words) of God (1 Peter 4:11). Second, these same people who will not endure sound doctrine (words) are people who have ears to hear, but will only hear what they want to hear (they have itching ears). If/When something new is being done elsewhere, there is a tendency to give thought to “Why can’t we do that here?” which then translates into “We need to do that here!” Third, the “itching-ear-person” then turns to a preacher who gives an ointment that sooths the ear, and this is not a good thing! The Lord said this is a turning away from the truth unto things that are not true, but instead are fables in relation to God’s will. Fourth, this turning away results in departing from the faith, buying into the teachings of man so one does not look out of place in the religious world.

The church in the New Testament and the church in church history are not the same. They may have started out the same, but they turned into something different from one another. The church in the New Testament is a church with Jesus at its head, the foundation being Jesus and the words of the apostles. This means that the teachings of the church are to be, and only be, the teachings of the Lord and His designated servants. For other foundation can no man lay than that is laid, which is Jesus Christ (1 Cor. 3:11). Again, …. the household of God…built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone… (cf. Eph. 2:19-22).

Because of such dangers, leadership in the New Testament church is a crucial issue. Leadership that respects and insists on the Lord’s way, and only His way, is in prime position to promote the Lord’s way in a dark world. the leadership of which I speak is not a reference to preachers or elders, but to each New Testament saint who love the Lord. They must exercise leadership in this dark world, for many who are lost are looking to them for guidance.

A failure of leadership is disastrous. RT

We Need Joshua

26 Sunday Nov 2017

Posted by Ron Thomas in Bulletin Article, Leadership, Uncategorized

≈ 1 Comment

Tags

elders, Joshua, leadership, Moses

Men Like Joshua

When the Lord told Joshua to prepare himself for the duties in front of him, the Lord knew well that Joshua could not appreciate the difficult task he had. Joshua, however, was in better position than any other person, but even with that being the case, there was (and is) something different between being by the side of a great leader and being the leader yourself. When you are by the side of a great leader (or any leader), decision consequences don’t fall on you, but on the one who made them. When the Lord told Joshua to prepare himself, He said, “Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go” (1:9, ESV). The Lord told Joshua to be courageous, but it was not in military matters He was speaking. What the Lord had in mind was for Joshua to be courageous in allegiance and obedience to the Lord’s Word and purpose. The Lord knew well that Joshua would face much resistance of one sort or another.

It takes a great deal of commitment and courage to stand firm in the Lord’s way when most of those around you are not doing so, or waffling in doing so. Joshua was leading a complex nation. No doubt there were many who loved the Lord as much as Joshua, but how many were confused in their loyalties. Perhaps many of them desired to hear and obey the Lord, but for one reason or another, they allowed distractions to get in the way. Some of those distractions could have been family issues, self-esteem, hardships and heartaches. Whatever it was, those so struggling, the Lord called upon them to set it aside and consider what was in front of them (cf. Hebrews 12:1-3).

Those called upon to lead either understand this already, or need to!

In Joshua 1:6-9, the Lord gave Joshua guidance as to how to stay courageous. First, he had a definite work to do; without an assigned task, one does not know what needs to be done, much less how to accomplish it. Second, to have a task at hand, means a directive must be in place to get the work completed. This complements the first point. At a practical level, a plan is most helpful to see where one needs to go; trying to “wing-it” brings confusion and directionless movements. As with the practical, so with the spiritual. Third, in Joshua’s case (as well as our own), divine help is a must; without the Lord, we can only hope to accomplish, but never really know whether we accomplished the task or arrived at the Lord’s destination. With the Lord’s plan in front of us, with the Lord’s plan faithfully executed, we will certainly accomplish the work required. Fourth, a determination to accomplish what is ahead means one must adopt courage, have a brave and determined heart to see it through to the end.

In the Lord’s church, godly men who serve as elders are crucial to the local congregation. Horror stories abound of men serving as elders who do not employ each the Lord’s principled guidelines given to Joshua. They are nice, courteous, financially astute, benevolent in spirit and means, but not very strong in the Lord; thus, mean/leaders like this are not godly from the Lord’s perspective, only from man’s. In fact, the Lord would not use them to lead His people. The Lord’s church need men like Joshua. RT

Call No Man Father (2): Bishops and Priests in the Roman Catholic Church Tradition

19 Friday Feb 2016

Posted by Ron Thomas in Uncategorized

≈ 1 Comment

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catholic.com, elders, papacy, priests

Through the years many have taken in hand the effort to address whether or not there is biblical sanction to the papacy as taught by the Roman Catholic Church. I recently located an article where such an effort was made to justify its biblical origin. The effort by the Catholic writer is an effort to address two myths on the topic, the first, Call No Man Father, is here on this blog.

According to Catholic.com (September 21):

According to Scripture, Christ founded a visible Church that would never go out of existence and had authority to teach and discipline believers (see Matt. 16:18­19, 18:17). St. Paul tells us this Church is “the pillar and foundation of truth” (1 Tim. 3:15) and it was built on “the foundation of the apostles” (Eph. 2:20). Paul also tells us the Church would have a hierarchy composed of deacons (1 Tim. 2:8­13); presbyters, from where we get the English word priest (1 Tim. 5:17); and bishops (1 Tim. 3:1­7). Paul even instructed one of these bishops, Titus, to appoint priests on the island of Crete (Titus 1:5).

RT – In Matthew 16:13-19, the Lord told the disciples that He would build His church, the “gates of Hades” will not (and would not) in any way overcome it. Nothing belonging to Satan can overcome that which belongs to God. Jesus said nothing about this being a “visible” church; He only identified it as the “called out” (that is the meaning of the Greek word that gives us our English word “church”). The Cambridge Greek Commentary on Matthew 16:18 says this with regard to the Greek word, “From the analogy of the corresponding Hebrew word, ἐκκλησία [ekklēsia] in a Christian sense may be defined as the congregation of the faithful throughout the world, united under Christ as their Head.” Thus, the “church” refers to the people, not any kind of building or, in particular, a hierarchal institutional organization located in a specific place (such as in Rome).

It is true that the Lord’s church is the pillar and ground of truth, but the only truth conveyed by the church (that is, the saints within the Lord’s body) are the very words of God. It is also true that Paul taught that the church was (is) built on the foundation of the apostles, but not the apostles only; it also included the prophets, with Jesus being the cornerstone. What is the foundation of the apostles and prophets (Ephesians 2:20)? The foundation is not in relation to the men themselves, but to that which they taught. Adam Clarke wrote, “the ground plan, specification, and principle on which it was builded [sic], the doctrine taught by the prophets in the Old Testament, and the apostles in the New” (notes on Ephesians 2:20, e-sword). In this case, one can even include the prophets in a New Testament context (Ephesians 4:11).

The apostle Paul wrote, “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:19-22, KJV).

In the very next chapter of Ephesians, Paul told the church that one can learn by reading what he wrote (3:4), “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Ephesians 3:3-5).

What about the idea of a hierarchy in the church? Is it true than in Ephesians 4:11-16, Paul teaches such a thing? In the Roman Catholic Church, the hierarchy of the church flows from the top down. It begins with the pope, moves to the Cardinals, archbishop, bishops, priests and then deacons. While this is the face of the church, they claim it is more along the line of bishops (which they say are the successors of the apostles), priests, then deacons. The word bishop is familiar to us in the religious community. The word has been around for a long time; it is a word used in the Bible, especially well-known in the older English translations (such as the King James Version). Though used in the Bible, as used by the Catholic Church it is not biblical in organization at all. For instance, the bishop is over a diocese, a geographical area (called a district) wherein there are a number of churches, administered by a single bishop. In the Bible the word bishop is not used in this sort of way at all.

The word priest comes from the word presbyter, we are told. In the United State Catholic Catechism for Adults, we read, “With the bishop, priests form a presbyteral (priestly) community and assume with him the pastoral mission for a particular parish” (266). Moreover, with regard to the word priest, the Catholic Church looks upon there being two different orders of a priesthood. There is a ministerial priesthood and a common priesthood (265). In Scripture there is no such distinction.

The biblical reference made to deacons had to have been a typo, for it is wrong. It is not 1 Timothy 2:8-13, but 3:8-13 (no real criticism here because it is easy to type a number, but think of another). In any case, Paul does speak of deacons, but very little is revealed in the New Testament concerning them. We learn in Paul’s opening remark to the church at Philippi that there were two categories of workers relative to the work of the church; these were not mere administrative offices. Paul addressed his words to the Philippian saints (the church), but he opens, “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons” (Philippians 1:1, KJV).

Let us give some consideration to the remark relative to the words “priests” and “presbyters.” According to the author of the article, the word “presbyter” gives us our English word “priest.” This is justified, we are told, by Paul’s reference in 1 Timothy 5:17. “Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.” The English word “elder” is the Greek word presbuteros (presbyter). Notice the English word “priest” is not found in the verse. Notice, also, Webster’s definition, “In the primitive christian church, an elder; a person somewhat advanced in age, who had authority in the church, and whose duty was to feed the flock over which the Holy Spirit had made him overseer.” The word or idea of “priest” is not found in this definition. Again, take special note of this entry from the International Standard Bible Encyclopedia, “The word ‘presbyter’ has been contracted by later ecclesiastical usage into the title ‘priest,’ although in the New Testament they are by no means identical, but on the contrary are often explicitly distinguished (Mark 14:43; Acts 23:14)” (italics added, RT).

What conclusion can be drawn from this? The word “priest” as used in the Roman Catholic Church is non-biblical. It is ecclesiastical in a man-made tradition, but it is non-biblical. What is biblical is that each Christian in the Lord’s church is a priest. Peter writes, “you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ…But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light. (1 Peter 2:5, 9, NET).

That “presbyters” are not “priests” in the Bible is clear from the evidence. What are presbyters then? In Acts 20, the apostle Paul was heading toward Rome; as he journeyed he stopped at Miletus, and from there he called for the elders of the church at Ephesus to meet with him while he was stopped (Acts 20:17). The word “elders” in Acts 20:17 is “presbuteros.” A. T. Robertson said with regard to this, “The ‘elders’ are not ‘apostles’ but are ‘bishops’ (cf. Phil. 1:1) and with ‘deacons’ constitute the two classes of officers in the early churches.”

Note the association between two different English words: bishop and elder. An elder is a bishop. This is confirmed within the same context. In Acts 20:28, Paul gave an exhortation to the elders, the ones he called to him in 20:17, to “[p]ay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood” (ESV). Notice the word “overseer.” The English word overseer comes a Greek word (episkopos) that also gives us our word “bishop.” Thus, Paul called for the elders of the church (v. 17), who are also identified as overseers or bishops (v. 28). Thus, an elder (presbuteros) is an overseer or bishop (episkopos). The elders of the local church are overseers or bishops, and the Holy Spirit appointed more than one in each local church (Acts 14:23; Titus 1:5; Phil. 1:1).

When Paul wrote to Titus, he wrote for Titus (who is not called a bishop or priest) to appoint elders in every city on the island of Crete. He was not to appoint priests in the Roman Catholic Church tradition.

The Elders, Prayer and Anointing

14 Friday Aug 2015

Posted by Ron Thomas in Uncategorized

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anointing, elders, oil

     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 (James 5:14, ESV).  In this verse we are studying today in Bible class we learn the following: the word sick pertains to physical sickness; the sickness is, evidently, one wherein the sick one is unable to move, thus he is to call for (an imperative) the elders of the church; the elders, responding to that call, are to pray over (for) the one who is sick. Moreover, the elders are to anoint with oil on the one who is sick, doing so by the Lord’s authority.

For what purpose did the anointing with oil serve? There are two possibilities: medicinal, symbolic. The medicinal application has substantial documentation for practice (Gareth Reese), but the application would have much limitation associated with it (for instance, a heart condition). Thus, while a medicinal application can apply, there may also be an occasion for a symbolic/practical application.

Is there something miraculous in the occasion as determined by the context? Nothing is specified. Yet, some think there is a miraculous application to the passage. If James has in view something miraculous, then direct application of the passage is not for us today. If, on the other hand, it is not miraculous, then we are left with two options, 1) ceremonial/symbolic, 2) medicinal. The perspectives of Bible scholars are varied.

My own perspective on the passage is not dogmatic, but it seems to me this is what is in view. The word “sick” can refer to both physical illness as well as spiritual, I am inclined to think it is the latter (cf. v. 15), though a physical sickness has much support. I understand the word “oil” to be a literal application, that is, ceremonial. Regardless, the emphasis of James in this paragraph is in relation to prayer (5:13-18). While particular application might be difficult in some respects, prayer is not.

Elders in the Baptist Church

29 Monday Jun 2015

Posted by Ron Thomas in Uncategorized

≈ 1 Comment

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Baptist Church, elders, pastor

“What is an Elder? He is one of the spiritual leaders of the Church of Jesus Christ. In rank he is above a deacon but below a pastor or minister of the church” (God’s Answers to Man’s Questions, Alban Douglass, copyrighted in 1966, page 187). Following the above quote is a mixture of biblical passages and commentary. These remarks have as their intent both biblical justification and practical application. Strangely, in what follows, there is no reference to 1 Timothy 3:1-7, though there are a number of references to Titus 1:6-8.

What struck me as interesting is in its failure to follow the New Testament pattern. The New Testament does not speak of an elder as being below the pastor. In fact, the word “elder” is a different word for the same work of shepherding. W. E. Vine says of the word pastor: “a shepherd, one who tends herds or flocks, is used metaphorically of Christian ‘pastors,’ Eph. 4.11. pastors guide as well as feed the flock; cp. Acts 20:28, which, with ver. 17, indicate that this was the service committed to elders (overseers or bishops)…” (Vine’s Expository Dictionary of New Testament Words, p. 849).

Whatever genuine interest the Baptist Church has in honoring God we can see that in this instance they do not. The New Testament is clear as to what an “elder” is and does—he is a shepherd (pastor). The word “elder” is not to be understood in contradistinction to the word “pastor.” For those who make this distinction they do so only on the basis of man’s opinion, which is without New Testament authority.

How can I be so certain? Trace the word in the pages of the New Testament in relation to the New Testament church. Do a word study of the words “elder” and “pastor” in relation to the context and one will see that the Baptist Church does not properly apply New Testament teaching to church organization.

Some of the duties of an elder in the Baptist Church include both biblical justification and matters relative to the local church. It is the following that I want to mention: “select a suitable pastor for the church,” “attend church regularly,”  “to supply the pulpit if the pastor is absent,” “to assist the pastor in dispensing Communion,” “to sit on church council,” and to “assist in examining candidate for baptism” (p. 188).

It has been my way-to-often observation that elders of a church patterned after the New Testament order can fall into an unscriptural approach to shepherding as the Baptist Church. Unscriptural in that it seems elders are more interested in local money matters than they are in seeing after the needs of the saints in areas of spiritual failings and difficulties. Whatever importance there may be to money matters there is far more importance to soul matters.

Thus, if criticism is leveled at the Baptist Church, let us make sure we are implementing the New Testament pattern for spiritual leadership.  RT

Single Bishop?

13 Monday Jan 2014

Posted by Ron Thomas in history, Leadership, Man-Made Churches

≈ 3 Comments

Tags

bishops, church history, elders, pastors

In this third bulletin article on church history, the book I have been gleaning my material from has expressed the importance of the Church’s inward growth. By that is meant the growth in doctrine (teaching) and organization.

Interestingly the author of this church history book spoke truly when he said “[t]he theory that doctrine is not important is not only shallow and foolish, it is also crafty. It is one of the devil’s best tricks” (The Church in History, Kuiper, p.15). It’s unfortunate, however, when he mentions that from the first through the early portion of the fourth century the organization and doctrine developed (p. 16). Of course, this is true when viewed from the perspective of man-made institution, but from the perspective of the Holy Spirit this is not true at all. Peter wrote that at the time he lived all things that pertained unto life and godliness had been revealed (2 Peter 1:3; cf. Jude 3). Paul stated it this way: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17, NKJV).

There are a number of doctrinal items worthy of discussion in this bulletin article, but only one that I want to reference now: “the development of the episcopate.” This is the title of the section dealing with how the church developed a doctrine wherein one man stood above and before others. In fact, “[b]y the middle of the second century practically all churches had monarchical bishops” (p. 20).

The term “monarchical bishop” is a term for a single man who rules alone in a particular religious community. The reason for this single-man rule, we are told, was because of the heresy of the day (known as Gnosticism and Montanists) needed to be opposed and this was best accomplished in one man. We are told the “Church had to establish its position as the authority who decided the meaning of the Bible” (p. 18), and this was exercised through the episcopate or monarchical bishop. This was (and is) a most unfortunate sentiment because it dismisses (unintentionally, I believe) what the Lord’s revealed word had already determined. “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12, NKJV).

When the Lord gave His charge to the apostles to take His message into all the world, He gave them and those they taught (2 Timothy 2:2) the adequate tools to thwart the fiery darts of Satan. Man, in his own wisdom, decided to set aside that which the Lord taught and make some adjustments to the pattern set forth by the Lord. This presumptuous action, even if it was done with good intentions, puts both the teacher and those taught in a precarious position (at best).

In this same church history book the author clearly recognizes that in the New Testament this form of leadership (government) is not present. “At first the organization of the Church was very simple. The officers were the elders and deacons. The elders were known as presbyters, since presbyter is the Greek word for ‘elder’” (p. 19, italics in original). Thus, based on what we just read, the Lord’s simple plan was made more complex by man. Herein is the problem; “There is a way that seems right to a man, But its end is the way of death” (Proverbs 14:12).

Our challenge is to stay true and fiercely adhere to the teachings of the New Testament. If one would simply allow the Scriptures to speak for themselves, then man’s complex ways could be dismissed. The sacred Scriptures need to be put exactly where the Lord placed them: as the revealed pathway of life (2 Corinthians 5:7; Romans 10:17).

The Myth of Christian Leadership

17 Tuesday Jul 2012

Posted by Ron Thomas in Leadership

≈ 1 Comment

Tags

elders, leadership, overseer, shepherd

Author Frank viola titled his latest blog with the idea that it is a myth for one to believe the New Testament has a position or office called “leader.” With regard to the designation “leader,” this is true. When he says there is no position or office called “leader” he does not want us to understand that he thinks the church is leaderless; no, he thinks all Christians are leaders in the church: “I believe that the New Testament envisions all Christians as leaders in their own sphere of ministry and gifting.” He wants us to understand that there is no distinction between what some have called “clergy” and “laity.” Moreover, he maintains that even with regard to the elders of the local congregation, they themselves are not the leaders. He does believe that they do lead, but only in a “specific capacity that’s different from the other members of the church.”

Frank Viola does not seem to subscribe to overseers/elders/shepherds being the leaders of a local congregation. It appears we are to understand that they are leaders among other leaders with a different function or a specific capacity. If this is so, then perhaps the shepherding quality of their leadership is not as important as we once thought. Yet, the Holy Spirit says clearly that the Christians are to “obey those who rule over them” (Hebrews 13:17, NKJV). Interestingly enough, the NET reads, “Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. Let them do this with joy and not with complaints, for this would be no advantage for you” (italics added, RT).

Who are these leaders? Peter said that Jesus is the chief shepherd (1 Peter 5:4), and by the nature of the “position” (if you will, contrary to Frank Viola), a shepherd leads. If he is the chief shepherd, and if he is our leader, then shall we not conclude that “lower” shepherds are also leaders (1 Peter 5:1-3)? The Holy Spirit said plainly that elders are to shepherd the flock, and that can mean nothing if it does not mean that they lead the entirety of the local congregation!

The New Testament does emphasize leadership, but it is the leadership of Jesus Christ. When Peter declared (Acts 2:36) that Jesus is both Lord and Christ, he made it plain to his hearers that he is both the law-giver (Lord)[1] and God’s chosen (Christ).

In summary, Frank Viola has good ideas with regard to the denominational terminology of “clergy” and “laity” and the nature of leadership. These good ideas, however, do not warrant the notion that the local congregation is to have no leaders (or, the leaders) over the entirety of the whole. Paul recognized such, and so did Peter.


[1] “‘Lord’ denotes ‘master,’ ‘sovereign,’ one who has all authority in heaven and earth.” Gareth Reese, Commentary on Acts, College Press, 1976, p. 72

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    Big Ten Network's website

    eScriptorium

    Biblical Notes

    - Est. 1965 by Roy C. Deaver -

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