An excerpt from Chapter 9 in David Orton's book,
"Snakes in the Temple: Unmasking Idolatry in Today's Church" 

Part 4 of 6

by David Orton

Confusion of terms - Elders, Bishops, and Pastors

Consequently, the Western church’s traditionally inherited structures have confused three important terms: elders, bishops, and pastors. Traditionally, they have been seen as three distinct layers of church office: the bishop originally presiding over one congregation but in time over many, and, therefore the pastor of each congregation, who in turn presided over the elders. It is important to note that Paul in his address to the Ephesian elders used all three terms inter-changeably, for one category of person. In verse 17 of Acts chapter 20 he called the presbuterous or ‘elders’ of the church to meet with him. In verse 28 he also referred to them as episkopos - as ‘overseers’ (NIV, NASV) or ‘bishops’ (NKJV, NRSV), reminding them that it was the Holy Spirit who placed them in this role. And in the same verse he exhorts them to poimainein (to feed and rule) or ‘shepherd’ (NASV, NRSV) the flock, which is the verb form of poimen, translated ‘pastor’ in Ephesians 4:11.

From this we see that: Firstly, Paul did not call for the bishop or senior pastor of the church, but the elders. They are the governing council of the church. The office of bishop or senior pastor did not exist. Second, the role of the Holy Spirit in appointing them - they have been gifted and positioned supernaturally by the Spirit as were the apostles, prophets, and teachers. Third, the three terms apply to three aspects of the one person: elder - referring to their character; overseer/bishop - to their sphere; and, shepherd/pastor - to their function. In Paul’s use of these terms there was no distinction between a bishop, elder, or pastor.187 The elders are the pastors and the bishops of their congregation. All three terms are synonymous for the same person!

Protestant Popes & Priesthoods

If there were an office of leadership in the New Testament, it would be that of plural eldership.188 However, the only reference to office in the NT is an invention of translators: “If a man desire the office of a bishop, he desireth a good work” (1 Tim 3:1 KJV; also NKJV, NASB, NRSV). In this case, the NIV is a more accurate rendering, “If anyone sets his heart on being an overseer, he desires a noble task”. There is no corresponding word for office in the Greek text.189 The translators have literally pulled it out of the air, betraying the entrenchment of traditional structures and mindsets in the church! Rather than being treated as a living spiritual organism, the church has historically been managed as an organisation.

The only other potential reference to office is in Hebrews, referring to the Old Testament priesthood.190 Nowhere in the Scripture record of the new covenant church, however, is there a term that refers to any kind of human priestly or leadership office. It is most definitely a concept imported from the Old Testament. In fact, it was borrowed from there by several of the early church Fathers to legitimise the church’s shift from charismatic function to organisational position. But imposing old covenant institutions on new covenant ministry only created a new priesthood. As Christ is the only mediator between God and man191 any usurpation of his priesthood can only be described as the spirit of anti-Christ. And yet that is exactly what happened as the concept of official power grew in the church. A priesthood developed, with abuses down through history that defy imagination.

While the Reformation addressed some of this, it did not resolve it. Because the concept of office and official power was perpetuated it has resulted in a plethora of abuses – of Protestant Popes and Priesthoods. The usurping of spiritual authority by official power is at the root of the perennial problem of spiritual abuse and atrophy in the church. We will not see true apostles, prophets, and teachers fully restored until the issue of office is resolved. The full restoration of true spiritual authority hinges on it.

So, what about Senior Pastors?

The only reference to the pastor is in Ephesians 4:11. He (or she) is one of the ascension-gift ministries, who along with apostles, prophets, evangelists, and teachers are trans-local in their sphere of ministry. In my view, the true Ephesians 4 pastor is exclusively trans-local, serving as a member of an apostolic team. They work with the apostle in shepherding the shepherds, the local elders.

The New Testament knows nothing of a local church position that looks any thing like the current role of pastor or senior pastor. I suspect that many of those currently serving as senior pastors are either apostles or elders. But this will not be evident until some major shifts occur. One of these is the restoration of the city-church. This will cause major adjustments for those serving in leadership roles, including their understanding of the local church.
In apostolic times the local church was the church of the locality. It was the church of the city or the region,192 and was defined geographically, not denominationally. As God restores the apostolic unity of the church, denominational boundaries will become increasingly obsolete until only geographical ones remain. A church will no longer consist of those loyal to a particular denomination, leader, or theological perspective, but of all those in a city who belong to the one Lord and the one faith.193

As this occurs every member of the body will discover their placement. This will emerge according to their gifts and anointing, not by academically or politically gaining a position. Some senior pastors will prove to be the apostles of the city. But they will need to come off the top of their congregations to function translocally in planting and overseeing multiple congregations. Even so, this kind of apostolic ministry will not be manifested in its full maturity unless it functions in the context of the emerging church of the city. As servant-leaders they will facilitate the phenomenon of the church simultaneously growing smaller and larger! As in apostolic times the church will increasingly live in the healthy tension between two polarities – the church in the home and the church in the city. House-churches will accelerate the harvest and facilitate shepherd care, while “temple worship” will be revived in large citywide celebrations, overflowing the largest public arenas. There will be many congregations but only one church. In fact, many churches will merge regardless of denominational tags resurfacing as house churches participating in regional or citywide apostolic networks. Many church buildings will either be sold or become training centres in raising labourers for the harvest. Otherwise the church will meet in the home or in large public arenas. Those “senior pastors” who emerge as true apostles will be called to geography, to the city or a larger region – not to a single congregation or denominational agenda. Other senior pastors will emerge as the true elders of the city, who will serve with the apostles, prophets, and teachers in a collegiate style of leadership – as a joint-pastorate over the city.

What about Elders?

But what about those who are currently serving as elders?

Biblically, the elders are the shepherds or pastors of the city church. And, as such, are spiritually mature people, anointed to teach and oversee the flock of that city.194 They are not a business council or a traditional church board consisting of naturally accomplished men who surround the senior minister of what we currently understand to be the local church (i.e. one congregation). In fact, some of those who are currently serving as elders, and even some senior pastors, will emerge as the deacons of the city church. Serving with the apostles and elders the deacons will function as strategy implementers and facilitators of citywide unity, prayer, and evangelism, while others will emerge as administrators of ministry to the poor, and as stewards of church resources. And as already stated, some senior ministers will, with the emergence of the city church, surface as the true elders of the city. In a practical expression of unity in diversity they will display diverse gifts, ministries, and impact,195 overseeing the flock together in plurality and humility of heart; 196 and this, in tandem with the trans-local ministries of apostles, prophets, and teachers. Some of whom will emerge from that city, serving as co-elders with the citywide presbytery. This is reflected in Peter’s self-referencing as a “fellow elder” 197, while clearly functioning as an apostle.

The Apostles and the Elders

Just as the office of senior pastor did not govern the church, neither was it exclusively governed by the gift of apostle. Its governance was clearly in the hands of the elders in its day to day life; but who willingly co-laboured with those they received as apostolic.198 Any authority that the apostles had with the elders was purely spiritual and relational - not organisational or official. They were apostles to one city, but not to another. Epaphroditus was known as “your messenger” (Phil 2:25) or literally “your apostle”, suggesting that while to the church in Philippi he was a relational overseer he was not to others. No doubt Paul had this principle in mind when he said, “Even though I may not be an apostle to others, surely I am to you!…” (1 Cor 9:2 NIV).

While official power functions organisationally, and is taken over another, spiritual authority serves relationally, and is received by another. A true leader does not exercise power over another because of  position. Rather, they are given the authority by those who receive their leadership through relationship and trust. Recognition of spiritual authority is always voluntary and never coerced. A true elder will not “lord it over the flock”, but serve in humility, as an example.199
Paul’s apostolic bond with the churches, therefore, clearly reflects a relational and charismatic connection, as opposed to a formalised office.200 Each church was totally free to receive or reject apostolic personnel and policy according to their relationships.
So, the answer to our earlier question as to whether the New Testament model of leadership was based on office or gift is clear.

 …to be continued … an excerpt from David Orton’s book, "Snakes in the Temple: Unmasking Idolatry in Today’s Church"

 

187 Renwick p 20
188 See Alexander Strauch’s, Biblical Eldership, for a useful exegetical and practical guide to the functioning of eldership teams.
189 The same applies to Acts 1:20 (NASB) in referring to Judas. The translators have arbitrarily replaced the Greek term “episkope”, otherwise rendered “bishop” or “overseer”, with the English word “office”, again betraying the entrenched concept of official power in the church.
190 Heb 7:5 KJV
191 1 Tim 2:5
192 The Church of the City:
The church of Antioch (of Syria)              Acts 11:25-26
The church of Caesarea                         Acts 18:22
The church of Cenchrea                         Rom. 16:1
The church of Corinth                            1 Cor. 1:2
The church of Ephesus                           Rev. 2:1
The church of Jerusalem                         Acts 8:1
The church of Laodicea                          Col. 4:16
The church of Pergamos                         Rev. 2:12
The church of Philadelphia                       Rev. 3:7
The church of Sardis                              Rev. 3:1
The church of Smyrna                            Rev. 2:8
The church of Thessalonica                     1 Thes. 1:1
The church of Thyatira                           Rev. 2:18

The Churches of the Region:
The churches of Asia                              1 Cor. 6:19
The churches of Cilicia                            Acts 15:41
The churches of the Gentiles                    Rom. 16:4
The churches of Galatia                           Gal. 1:2

193 Eph 4:5
194 1 Tim 3:2; Tit 1:7-9; Rom 12:7
195 1 Cor 12:4-6
196 1 Pet 5:1-5
197 1 Pet 5:1
198 Acts 15:2, 4, 6; 16:4; 11:30; 14:23; Tit 1:5
199 1 Pet 5:3
200 1 Cor 4:14-21; 9:1-19; 2 Cor 6:11-13; 2 Cor 7:2-16; 11:5-20; 12:11-13:1-10
 

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