View source for 3:1-7 Who are bishops in the divine order for the New Testament church?

==3:1-7	Who are bishops in the divine order for the New Testament church?==
(CP Php 1:1). Bishops is simply another name for the ruling body of elders to whom God has committed the oversight of the New Testament church (CP Tit 1:4-9 with Ac 20:17, 28 and 1Pe 5:1-4). The word overseers in Ac 20:28 also means bishops. They are both derived from the same Greek word episkopos (CP Ac 1:15-20). Here we learn that apostles are also bishops.

Judas Iscariot forfeited his bishopric - the office, charge, or duty of an overseer in the New Testament church - when he betrayed Jesus. He also forfeited his apostleship and eldership at the same time. Bishop is simply another name for elder. Episkopos is equal to presbuteros the Greek word for elder or presbyter. The terms bishop/overseer, elder/presbyter and pastor/shepherd all refer to one and the same person. However, although they all refer to one and the same person, the terms are not synonymous - they do not all mean the same: elder/presbyter refers to the man, bishop/overseer refers to his office, and pastor/shepherd refers to the work he does (CP 1Ti 3:1-7; Tit 1:4-9). 

These scriptures not only confirm that it is the elders to whom God has committed the direction and government of the local New Testament church, but they also teach that the elders are all men. The Greek words episkopos for bishop, and presbuteros for elder, both only refer to a male. Also, the fact that anyone aspiring to the office of a bishop or elder must be the husband of one wife if married, is further confirmation that elders can only ever be men, not women as well. Likewise deacons can only ever be men also, for they too must be the husband of one wife if married (CP 1Ti 3:12). Scripture does not teach that a bishop, elder or deacon can be the wife of one husband. The "husband of one wife" means literally "a one-woman man," not given to infidelity.

There is just as much confusion concerning elders in the contemporary church as there is concerning apostles and prophets. Sadly, not many Christians know who the elders really are in the divine order for the church. They simply see them as having been a long-time member of the church, but that is only a part of what qualifies them as elders (CP Eph 4:7-16). This clearly spells out for us that the men who function in the ministry gifts of V11 are the ones God has designated as the ruling elders in the New Testament church. 

Christ gave these men to the church and ordained them to remain there while ever the church exists and we do not have to look for any one else in scripture beyond them as the elders to whom God has committed the direction and government of His church. The ruling body of elders in the church consists of apostle/elders, prophet/elders, evangelist/elders and teacher/elders who collectively and co eqally pastor the church (CP 1Pe 5:1 4). Peter highlights the co equality of the ruling body of elders in his statement here "...who am also an elder." 

This "elder" is not presbuteros but sumpresbuteros, which means literally "one on the same level with" a fellow elder or co presbyter. This is further confirmation that the divine order of government in the local New Testament church involves a plurality of elders co equally. Peter is addressing a plurality of elders from each of the local churches at Pontus, Galatia, Cappadocia, Asia and Bithynia in this letter (CP 1Pe 1:1). His admonition to them is similar to Paul's admonition to the elders in the church at Ephesus in Ac 20:28 but with the added injunction that they are not to "...lord it over their congregations." 

This means that they are not to rule them in a high handed, autocratic way. Some who are opposed to the concept of a plurality of elders co equally ruling the New Testament church teach that in 1Pe 5:1 Peter is identifying with the elders as an apostle and with the people as an elder, but that begs the question, why? He had already identified himself as an apostle to the elders and people alike in 1:1, and in 5:1 he simply asserts to the elders among them that he and they are co equals in the divine order of government in the church. We should accept that assertion at face value, not look for hidden agendas behind it (CP Ac 14:21 23).

Here for the first time in scripture we see elders being appointed in the local church. They were already presiding over the church at Judaea when Paul and Barnabas took the relief money there from Antioch (CP Ac 11:29 30). They were also already presiding with the apostles over the Jerusalem church when Paul and Barnabas went there to settle the question of gentile circumcision at Antioch (CP Ac 15:1 6). In Ac 14:21 23 Paul and Barnabas appointed elders in the churches they had previously pioneered on their first apostolic mission journey in Ac 13 (CP 1Ti 1:1 4; Tit 1:4 5). 

We learn in 1Ti 1:1 4 that elders who had already been appointed in the local church at Ephesus were teaching error so Paul left Timothy there in the foundation ministry of apostle to straighten them out. Tit 1:4 5 teaches that Paul likewise left Titus in the foundation ministry of apostle in Crete to appoint elders in the local churches there (CP Eph 2:19-20). We see in all these scriptures a definite biblical pattern whereby elders are appointed after local churches have been established by apostles. The elders collectively then become the presbytery, responsible for the direction and government of the church. 

This is not teaching that elders are appointed by men, but that those functioning in the ministry gifts of Eph 4:11 are acknowledged and ordained to ministry in the church by the apostle or the ruling body of elders in accordance with the divine will (CP 1Ti 4:14; 2Ti 1:6; 4:5). The word "presbytery" in 1Ti 4:14 is referring to the ruling body of elders who prophesied over Timothy and laid hands on him to bring forth his ministry gift of apostle (CP 1Ti 3:1 7). The term "desire" in V1 means to stretch oneself out in order to grasp or touch something. It includes the idea of reaching after or seeking. However believers desiring the office of bishop/overseer/elder/presbyter must have the desire first confirmed by the word of God as outlined in V2 7, and also by the church as outlined in V10.

This means that nobody can be ordained an elder based solely on desire, burden, vision, administrative ability, business acumen, the call of God some may feel they have on their life, or even Bible College training. The requirements for ordination are stipulated by God and stand as absolutes in God's order for church government. Moral issues are not all that is involved. Spiritual maturity and faithfulness in service are just as important. Men must first prove their faithfulness in lesser areas of ministry before seeking promotion to the highest office in the local New Testament church (CP 1Ti 3:8 13). V13 here teaches that those who serve faithfully as deacons obtain for themselves a position of trust and influence in the church. 

This is a definite promise of promotion for those faithful in the lesser things first. There are still more scriptures proving the plurality of elders as the ruling body co equally in the local church which we need to examine (CP Php 1:1). "Bishops" here are the ruling elders or presbyters (CP 1Ti 5:17). "The elders that rule well" are those who preside over the local church (CP He 13:7, 17, 24). "Them who are to be obeyed" again are the ruling elders. Obey here means to assent to; follow (CP Jas 5:14). James also teaches a plurality of elders ruling the church co equally here. He does not refer to any one man but to the plurality of elders co equally.

The number of elders in any church will depend entirely upon the size of the congregation. The apostle who pioneers the church may be the only one to start with, but others should be appointed as quickly as they are seen to be functioning in any of the ministry gifts of Eph 4:11, and can satisfy the requirements God has laid down for their ordination in 1Ti 3:1 7 and Tit 1:4 9. They then become co leaders in the church with the apostle (CP Ac 15:1 27; 21:17 25). These scriptures clearly confirm all that the foregoing scriptures teach that the direction and government of the local New Testament church is not vested in the ministry of one man alone as it is in the contemporary church, but in the plurality of elders co equally. 

James alone did not decide on what action to take concerning the question of gentile circumcision in Ac 15 as some teach. The Greek construction of the phrase "wherefore my sentence is ..." in V19 according to Kenneth Wuest's "Expanded Translation of the Greek New Testament" is "..wherefore as for myself, my judgement is ..." James is simply putting forward his opinion on the issue the same as Peter did in V7 11, only he was more explicit than Peter by also proposing what action they should take. The fact that they all agreed to the action proposed as Chapter 15 clearly emphasizes, proves the co equality in the plurality of elders involved.

There were a number of apostles present with the elders in Ac 15 but only James was present when Paul returned to Jerusalem in Ac 21. On both occasions though the elders were co equal with the apostles in receiving Paul and his companions and in the decision making process which ensued. There is nothing in any of these scriptures to indicate that James, who appears to be resident apostle in the Jerusalem church in Ac 21, outranked the elders who presided over the church with him. However, the mantle of spokesman for the apostles and elders falls upon the apostle as the one set first in the church in the foundation ministry. 

In the absence of the apostle the next in line is the prophet, and after him the teacher. This is the divine order (CP 1Cor 12:28). There is no need to look beyond what scriptures teach about government in the New Testament church (See also comments on Ac 1:15-17, 6:16, 11:27, 13:1-4, 20:17; Ro 11:13, 16:1-2; 1Cor 12:28; Ga 3:28; Eph 2:20 (A), 4:11-12; Php 1:1; 1Ti 3:8-13; 1Pe 5:1-3).

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