Church Structure

Our Lord spelled out the fundamental difference between the governing of a church and the governing of any other organization in the world when He said to His disciples in Mark chapter 1 0, verses 42 through 44: “You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. But it is not so among you, but whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you shall be slave of all.â€?

In Contrast to the World

The world’s view of authority places man over one another. We see it in military command structures, in business executive hierarchies, in the federal governmental system of authority and seniority. This is as it should be. Due to the fallen sinful condition of man the world could not function without the use of command structures and executive decisions. But as Jesus so clearly stated, authority in the church is radically different “it is not so among you.” Authority within the church is entirely different than in the world. Leaders are not placed over others to command them, but instead, they are placed under others to serve them. Their authority to lead is not derived from the same source as worldly authority nor is it exercised in the same manner.

One Leader, All Brothers

Jesus put so clearly in Matthew 23, verses 8 and 10, when He said, “But do not be called Rabbi; for One is your Teacher, and you are all brothers.”

“And do not be called leaders; for One is Leader, that is, Christ.�

Christians are brothers and sisters, children of one Father, members of one another. It is Christ Himself who is the ultimate authority within every Christian body. He expresses His will through a plurality of men called elders whom He has called and equipped for this task. They, in turn, are assisted in carrying out the Lord’s will by men called “deacons,” who again have been specially equipped by the Lord for this task. But in defining this church structure, the Scriptures do not intend to establish a spiritual “packing order.” It is never assumed that the most spiritual men are the elders, or that deacons are future elders waiting to mature. In fact, the qualifications for deacon are every bit as stringent as those for older, with the exception that elders must also be able to teach in order to carry out their responsibilities as shepherds.

The Abuse of Power

It is clear from the Scriptures that men stand in danger of abusing spiritual authority. In 1 Corinthians 1:24 Paul reminds the Corinthians of his own apostolic authority in these terms: “not that we lord it over your faith, but we are workers with you for your joy.” And in the same letter he criticizes the Corinthians for unwittingly submitting to the authority of certain men. “For you bear with anyone if he en- slaves you, d he devours you, it he takes advantage of you, 4 he exalts himself, it he hits you in the face.” (lCor:11:20) John speaks strongly against Diotraphas who “loves to be first among them.” (III John 9) Peter, too, warns against elders governing by “lording it over those allotted to their charge.’ (l Peter 5:3)

Leadership by Example

But Peter offers the biblical alternative: “proving to be examples to the flock.” The authority exercised in the church of Jesus Christ is not one of domination or decree. The great ones in God’s kingdom are servants. They exercise influence by the power of their example. A servant cannot influence anyone by ordering him. He must obtain their voluntary consent. Peter says elders do this by the example of their lives commanding the respect of those they shepherd. This is the nature of all true authority among Christians. Ultimate authority lies only in the Lord and His Word. The rest of us are all brothers seeking together to do His will.

Accountability

A much Abused Concept under the banner of “accountability two verses are often used to claim a unique command-authority in the church for pastors and elders. The first is I Thessalonians 5:12,13: “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over You in the Lord and give you instruction, and that you esteem thorn very highly in love because of their work.”

The key phrase here is “who have charge over you in the Lord,” and the Greek word in question is prohestamenous. Although translated “to have charge over” the Greek word has no implication of “being over.” It more properly denotes “standing before” someone, leading them. The thought is that leaders can only lead if they are able to persuade some to follow. The second verse used to support a command- authority structure in the church is Hebrews 13:17: “Obey your leaders, and submit to them, for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.” The imperative ..obey” in this verse is from the word – peitho - which means “to persuade.” The middle voice is used by the writer. And it is more properly translated “Let yourselves be persuaded by your leaders.”

Again there is no thought of authority exercised against someone’s will. Rather, the clear thrust is that leaders evoke respect by their personal walk with the Lord and the members of a congregation should allow the insights of the elders to aid them in their own walk with the Lord. Elders do not hold any person account- able to themselves. Rather, they hold each one accountable to the Lord. The Lord Jesus is the Head of the church, and the final authority in the life of every believer. We are not in any sense to hold one another accountable to ourselves. Instead we hold each other accountable to the Lord for He is the one Master over all His servants.