Structure and Roles within the Church
Major Organizational Patterns within the Church - Biblical Ecclesiology in Eight Sessions
In the previous two sessions, we read about the founding of the Church and the rich metaphors Scripture uses to describe it. Now, we turn to examine how the early church organized itself under the Holy Spirit's guidance. The New Testament provides valuable insights into leadership roles, organizational patterns, and the purposes these structures served in building up the body of Christ. While different Christian traditions have developed various approaches to church governance over the centuries, we can learn much from studying the biblical foundation that informed these developments.
What leadership roles are described in Scripture?
Acts 20:17-31, Philippians 1:1, 1 Peter 5:1-2, Titus 1:7, Ephesians 4:11-12
As a class, read and discuss each passage, aiming to note both what is explicitly stated and what remains flexible in Scripture's description of church leadership. You may want to map your local church’s leadership model to the terms explored in this section to bring clarity to what terms or titles your local church uses for these Biblical roles in church leadership.
The New Testament describes several key leadership roles within the early church, using terminology that requires careful examination. Let's explore the primary terms and their usage:
Overseers (ἐπίσκοπος / episkopos)
This term appears in several crucial passages about church leadership (Acts 20:28; Philippians 1:1; 1 Timothy 3:1-7; Titus 1:7). The word literally means "overseer" or "supervisor" and describes a leadership role focusing on oversight and spiritual care of the congregation. Paul's instructions in 1 Timothy 3:1-7 provide the most detailed description of the qualifications for this role, emphasizing character over specific duties. Acts 20:28 is of special note, as it explicitly links the role of an overseer to the act of shepherding (pastoring) the Church.
Elders (πρεσβύτερος / presbyteros)
While this term literally refers to older individuals, it sometimes takes on a special significance in church contexts. We see elders appointed in local churches (Acts 14:23), participating in major decisions (Acts 15:6), and providing leadership (1 Peter 5:1-4). The term appears to be used somewhat interchangeably with "overseer" in some contexts—notably in Acts 20, where Paul addresses the Ephesian elders (v. 17) and then refers to them as overseers (v. 28). One consistent approach to understanding this term’s use in the New Testament is to see that it is natural to appoint elders as the overseers in a church; these elders may continue to be referred to as “elders”, rather than “overseers”, even if they are, functionally, overseers. Titus 1:5-9 clearly demonstrates the practice of appointing elders (verse 5) to the position of overseer (verse 7).
Deacons (διάκονος / diakonos)
This role, literally meaning "servant" or "minister," appears as a formal position in Philippians 1:1 and receives detailed attention in 1 Timothy 3:8-13. The establishment of what appears to be a prototype deacon ministry in Acts 6:1-6 suggests that this role emerged to meet practical needs while allowing other leaders to focus on "prayer and the ministry of the word" (Acts 6:4). Notably, Phoebe, a woman, is called a deacon of the church in Romans 16:1, from which most traditions accept the belief that women can be deaconesses. As this term is frequently used of common servants, the typical responsibilities of deacons often include mundane and essential functions to the life and function of a local church.
Special Consideration: Apostles and Prophet-Teachers
Ephesians 4:11-12 lists several roles God gave to the church: "apostles, prophets, evangelists, pastors and teachers." While some of these roles (particularly apostles) had unique significance in the founding period of the church, they help us understand the various ways leadership functions within the body of Christ. Some traditions prefer to recognize a formal position for apostles, while others may elevate certain pastors to an apostle-like position of honor. However, prophecy and teaching are probably best understood as Spiritual gifts, alongside others, as described in 1 Corinthians 12:4-11, and Romans 12:6-8; these passages present prophecy, teaching, and other spiritual gifts as ways the Holy Spirit empowers believers to serve one another, rather than as formal offices or positions.
How were early churches organized?
Titus 1:5, Acts 14:23, Acts 6:1-6, 1 Corinthians 12:27-31
Help participants observe both the consistent patterns and the flexibility shown in early church organization. Encourage discussion about how these principles might apply in various contemporary church contexts while maintaining focus on the Biblical text.
The New Testament reveals both intentional organization and organic development in early church structure. In Titus 1:5, Paul instructs Titus to "put what remained into order, and appoint elders in every town," suggesting a deliberate approach to establishing leadership in new churches. Similarly, Acts 14:23 shows Paul and Barnabas "appointing elders in every church," indicating that this was a consistent pattern in their church-planting work. This appointment of elders appears to be a crucial step in establishing stable local congregations; moreover, it follows the natural social structures of the day: older men were regarded as the best candidates for leadership roles.
However, the early church also demonstrated remarkable adaptability in its organizational structure. Acts 6:1-6 provides a glimpse into how the church responded to new challenges by creating new roles and responsibilities. When faced with the practical challenge of caring for widows, the apostles guided the congregation in selecting seven qualified individuals to oversee this ministry, praying over them and laying their hands on them. This act of laying on of hands carries deep Biblical significance, rooted in Old Testament practice where it symbolized both appointment and blessing (Numbers 8:10; 27:18). Moses laid hands on Joshua, transferring authority and spiritual empowerment (Deuteronomy 34:9), establishing a pattern that would continue throughout Scripture. In the New Testament, this practice takes on additional meaning, being associated with healing (Mark 5:23), receiving the Holy Spirit (Acts 8:17; 19:6), and commissioning for ministry (Acts 13:3). When the apostles laid hands on these seven men, they were participating in this rich tradition of formal appointment to ministry. The inclusion of this practice in the "elementary teachings" about Christ (Hebrews 6:2) suggests both its fundamental importance and common practice in early church life. This episode reveals both the church's willingness to adapt its structure to meet needs and its commitment to maintaining clear priorities in leadership roles. While not explicitly called such, these appointed seven were likely regarded as deacons, servants, and ministers of the church.
The listing of gifts and roles in 1 Corinthians 12:27-31 ("first apostles, second prophets, third teachers...") suggests some informal ordering of functions within the church, though this appears to be more descriptive than prescriptive; indeed, the apostles established these early churches, and prophets played a critical role within them (Acts 13:1; Ephesians 2:20; 3:5). The emphasis throughout the New Testament remains on function rather than rigid hierarchy, with different roles working together for the common good of the body. As we will explore more in future weeks, even overseers are not to rule in an authoritarian manner: they are to lead by example, as exemplars of Christ's love (1 Peter 5:2-3; Matthew 20:25-28; 2 Corinthians 1:24; 1 Timothy 4:12). This servant-leadership model reflects Jesus' own teaching about authority within His church being fundamentally different from worldly power structures.
What purpose does church structure serve?
Ephesians 4:11-16
Guide the discussion toward understanding how church structure empowers the church's mission. Help participants see the connection between good order and effective ministry while avoiding legalistic approaches to church organization.
Ephesians 4:11-16 offers perhaps the clearest statement of the purpose of church leadership structures: "to equip the saints for the work of ministry, for building up the body of Christ." The passage goes on to describe the ultimate goals: unity in faith, maturity in Christ, and the growth of the whole body in love. This reveals that church structure exists not for its own sake but to foster spiritual growth and effective ministry. The various roles mentioned—apostles, prophets, evangelists, shepherds and teachers—work together toward this common purpose of equipping God's people for ministry.
Conversation Starters:
How does understanding early church structure help us think about adapting church organization for effective ministry today while remaining faithful to Biblical principles?
What differences do you observe between the organizational focus of early churches (as seen in our Biblical texts) and typical organizational concerns in contemporary churches? What concerns prompt leadership decisions, then and now?
How might the principle that structure exists to "equip the saints for ministry" challenge or affirm current leadership practices in churches you're familiar with? Do your church leaders equip you for ministry, treating you like a saint?
In what ways can churches maintain both good order and flexibility in their organizational structure? What examples from the Biblical text might guide us?
How do the various leadership roles we've studied work together in your experience of church life? Where do you see opportunities for better cooperation between different roles in the church?
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