What the Bible Says About Church Leadership

What the Bible Says About Church Leadership

Introduction

Biblical leadership has been deeply misunderstood in modern church culture. The rise of celebrity pastors, authoritarian structures, and corporate-style leadership models has led many to adopt worldly notions of power and influence in the name of Christ. But what does the Bible actually say about leadership?

From Genesis to Revelation, leadership among God's people is consistently defined not by control or charisma but by character, servanthood, and submission to Christ's authority. The New Testament, in particular, lays out a radically different model of leadership than the world offers.

The issue is not only what leadership is, but also what it is not. Crucially, we must distinguish between spiritual gifts and church offices—a confusion that fuels much of the current dysfunction in church governance.

Offices vs. Gifts: Parsing the Difference

A. Offices of the Church

Scripture identifies certain official, recognized offices within the Church, which are distinct from spiritual gifts. These offices carry responsibility, accountability, and specific qualifications.

• ἐπίσκοπος (episkopos, Strong’s G1985) – translated "overseer" or "bishop"

  
  

• Πρεσβύτερος (presbyteros, G4245) – "elder"

  
  

• Διάκονος (diakonos, G1249) – "deacon" or "servant"

These roles are outlined with clear qualifications in:

• 1 Timothy 3:1–13

• Titus 1:5–9

The interchangeable use of episkopos and presbyteros in passages like Acts 20:17,28 and Titus 1:5,7 demonstrates that the early church did not treat these terms as hierarchical ranks. Rather, they referred to different aspects of the same role: oversight, teaching, and shepherding.

Deacons, while also recognized, serve in more practical roles, often handling the physical and logistical needs of the congregation (Acts 6:1–6).

B. Gifts, Not Offices (Ephesians 4:11)

"Now these are the gifts Christ gave to the church: the apostles, the prophets, the evangelists, and the pastors and teachers." (Ephesians 4:11, NLT)

These roles are listed as gifts, not offices. The Greek grammar groups "pastors and teachers" together, likely describing one dual-function gift (pastor-teacher). These are functions, not formal leadership positions.

• ἀπόστολος (apostolos, G652) – one sent out, a delegate

  
  

• Προφήτης (prophētēs, G4396) – one who speaks forth God's truth

  
  

• Ευαγγελιστής (euangelistēs, G2099) – a bringer of good news

  
  

• Ποιμήν (poimēn, G4166) – shepherd

  
  

• Διδάσκαλος (didaskalos, G1320) – teacher

The key point: these are spiritual gifts, not appointed offices. They are given "to equip God's people to do His work and build up the church" (Ephesians 4:12, NLT).

Servant Leadership: The Model of Christ

Jesus redefined leadership in terms of service:

"Whoever wants to be a leader among you must be your servant... For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many." (Mark 10:43–45, NLT)

Leadership is not about rank. It is about sacrifice, example, and humility. This is reinforced in:

• Matthew 23:11 – "The greatest among you must be a servant."

  
  

• 1 Peter 5:1–4 – Elders are to "shepherd the flock... not lording it over them."

  
  

• 2 Corinthians 1:24 – "Not that we lord it over your faith, but we work with you for your joy."

The Church needs leaders who are under-shepherds, accountable to Christ, the Chief Shepherd (1 Peter 5:4).

Not Elected, But Appointed

One of the more destructive imports from secular governance into church life is the practice of voting on leadership. In the New Testament, elders and overseers were never elected or voted in by popular decision. They were appointed by other spiritually mature leaders, under the direction of the Holy Spirit.

"I left you on the island of Crete so you could complete our work there and appoint elders in each town as I instructed you." (Titus 1:5, NLT)

"Paul and Barnabas also appointed elders in every church. With prayer and fasting, they turned the elders over to the care of the Lord in whom they had put their trust." (Acts 14:23, NLT)

The only example of congregational involvement in choosing leaders appears in Acts 6 with the selection of deacons. Even then, the apostles directed the process and the role was explicitly a service-based function, not governance or spiritual oversight. It would be no more appropriate to base church polity on that passage than to claim Sunday potluck helpers need to be elected.

Historically, the early church preserved this model. 1 Clement, written in the late first century, confirms that bishops and deacons were appointed, not elected, and were to serve with integrity and humility. The mixing of political polity into church leadership—especially democratic voting systems—is a post-biblical innovation that introduces division, popularity contests, and human politics into what should be a Spirit-led process.

Church offices require biblical qualifications, not ballots. The Church is not a republic; it is a body under Christ’s headship.

Biblical Leadership: What Does “One-Woman Man” Really Mean?

When discussing the qualifications for pastors, elders, or overseers in the New Testament church, the most frequently cited passages are 1 Timothy 3 and Titus 1. These form the core of Paul’s Spirit-inspired instruction on leadership integrity, doctrine, and moral fitness.

“An overseer, therefore, must be above reproach, the husband of one wife [μιᾶς γυναικὸς ἀνήρ], self-controlled, sensible, respectable, hospitable, skillful in teaching...”(1 Timothy 3:2, LEB)

“...if someone is blameless, the husband of one wife [μιᾶς γυναικὸς ἀνήρ], having faithful children not accused of dissipation or rebelliousness.”(Titus 1:6, LEB)

This phrase—mias gynaikos anēr—is literally translated: “a man of one woman” or “a one-woman man.”

Misunderstood: This Does Not Refer to Divorce

A common misunderstanding in modern evangelical and legalistic circles is that this phrase disqualifies men who have previously been divorced—even if that divorce happened before conversion, was biblically permissible (e.g., due to abandonment or infidelity), or involved them as the innocent party.

However, that interpretation imposes modern assumptions onto ancient text. There is no Greek word for “divorce” in this phrase. Paul uses specific words for divorce elsewhere (ἀφιέναι – aphienai; ἀπολύω – apolyō), and he does so when addressing divorce and remarriage in 1 Corinthians 7.

If Paul had meant “never divorced”, he could have said it clearly. But he didn’t. Instead, he uses a moral idiom referring to faithfulness, sexual integrity, and marital singularity—a man loyal to one woman.

OT Polygamy and the Need for Clarity

This language was necessary in the first-century Greco-Roman and Jewish worlds, where:

• Polygamy was still practiced (especially among Jews), and

  
  

• Concubinage was culturally accepted,

  
  

• Sexual looseness among men was often excused, even in religion (cf. temple cults in Ephesus and Corinth).

  
  

• The Old Testament (their Scriptures) is filled with examples of many prominent figures who had many wives, such as David and most notably, Solomon - 700 wives and 300 concubines.

The Geneva Bible (1599) notes on 1 Timothy 3:2 make this clear:

“The husband of one wife: Therefore he that is a polygamist, or that hath put away his wife without cause, may not be a bishop.”

Paul is directly excluding polygamists, not victims of divorce. He is also emphasizing that moral fidelity must define the life of the leader.

The requirement, then, is not “has only ever had one wife,” but rather:

• Is not currently in multiple unions.

  
  

• Is faithful in his marriage.

  
  

• Is known for being morally and relationally upright.

Paul Permits Divorce and Remarriage in Certain Situations

In 1 Corinthians 7, Paul clearly distinguishes between:

1. Divorce between two believers (which he discourages),

   
   

2. Desertion by an unbelieving spouse (where the believer is “not bound”),

   
   

3. And the case where remarriage is not sinful when the spouse dies or in cases of desertion.

“But if the unbeliever departs, let them depart. The brother or the sister is not bound in such circumstances.” (1 Corinthians 7:15, NLT)

“A wife is bound as long as her husband is living. But if her husband dies, she is free to marry whomever she wants, only in the Lord.” (1 Corinthians 7:39, LEB)

This shows that Paul does not view all remarried individuals as immoral. It would be contradictory to claim that remarriage disqualifies someone from leadership if Paul explicitly permits it in certain contexts.

Other Qualifications for Leadership

The “one-woman man” is just one of many character-based qualifications. Biblical leadership isn’t built on charisma, gifting, or popularity—but on observable, Spirit-led maturity. Among the other traits listed:

• Above reproach (ἀνεπίλημπτον, anepilēmpton) – of unassailable character (1 Tim. 3:2)

  
  

• Self-controlled (ἐγκρατῆ, enkratēs) – disciplined in body and mind (Titus 1:8)

  
  

• Hospitable (φιλόξενον, philoxenon) – literally “a lover of strangers” (1 Tim. 3:2)

  
  

• Able to teach (διδακτικόν, didaktikon) – must rightly handle the Word of God (1 Tim. 3:2; 2 Tim. 2:15)

  
  

• Not violent or quarrelsome, but gentle (ἐπιεικῆ, epieikēs) – even-tempered (1 Tim. 3:3)

  
  

• Manages his household well – spiritual maturity begins at home (1 Tim. 3:4–5)

  
  

• Not a new convert (νεόφυτος, neophytos) – no novices in leadership (1 Tim. 3:6)

  
  

• Has a good reputation with outsiders – the church is not to become a fortress for scandal (1 Tim. 3:7)

It’s especially important that an elder be able to teach—this is not a bonus skill, it is an essential qualification. Paul says:

“He must hold firmly to the faithful message, in accordance with the teaching, so that he will be able both to exhort with sound instruction and to reprove those who speak against it.” (Titus 1:9, LEB)

Leadership is not about power—it is about stewardship. Elders are guardians of doctrine and shepherds of souls. Their life must reflect the gospel they proclaim.

Biblical Leadership Style: Boldness Is Not Abuse

“Pastoral” is often a misused term. In today’s soft-edged culture, there is a rising tendency to label strong or direct leadership as “un-Christlike,” “arrogant,” or even “abusive.” This accusation is often levied against pastors or teachers who rebuke false teaching, call out sin plainly, or use confrontational tones—especially when modeling the behavior of Jesus, Paul, or the prophets.

The modern church often confuses harshness with holiness, and authority with arrogance.

But biblically speaking, this is a false dichotomy. Leadership in Scripture is often firm, even confrontational, because the stakes are eternal.

Jesus Was Not Always “Nice”

Yes, Jesus is gentle and lowly of heart (Matthew 11:29). But He is also the Lion of Judah (Revelation 5:5), who fashioned a whip and flipped over temple tables (John 2:15). He pronounced seven woes upon the Pharisees (Matthew 23), called them “hypocrites,” “whitewashed tombs,” and “snakes” (vv. 27, 33).

This wasn’t “abuse.” It was truth in righteous judgment, spoken by the One who cannot sin.

Paul: Imitate Me

Paul’s tone was often firm and unfiltered, especially when defending the truth of the gospel.

• In Galatians, Paul publicly rebuked Peter (Galatians 2:11–14) and called the Judaizers “dogs” (Philippians 3:2) and “accursed” (Galatians 1:8–9).

  
  

• He described false teachers as “deceitful workers” and “servants of Satan” (2 Corinthians 11:13–15).

  
  

• He commanded Titus to “rebuke them sharply” (Titus 1:13, LEB: ἐλέγχε αὐτοὺς ἀποτόμως, elenche autous apotomōs).

Paul did not say: “This is just for apostles.” In fact, he wrote the exact opposite:

“Imitate me, just as I also imitate Christ.” (1 Corinthians 11:1, NLT)

“Dear brothers and sisters, pattern your lives after mine, and learn from those who follow our example.” (Philippians 3:17, NLT)

“You yourselves know that you ought to imitate us. We were not idle when we were with you…” (2 Thessalonians 3:7, NLT)

Paul didn’t lower the bar for others. He raised it—and called other leaders up to it.

The Command to Rebuke: Not Just Apostles

One of the clearest New Testament examples is 1 Timothy 5:20:

“Rebuke those who sin in the presence of all, in order that the rest also may experience fear.” (LEB)

This is written not to Jesus or Paul, but to Timothy, a young pastor. It is a direct charge to rebuke publicly, when necessary, in order to lead others toward fear of God.

This rebuke is not optional. It is pastoral obedience.

In Titus 2:15, Paul again says:

“Speak these things, and exhort and reprove with all authority. Let no one disregard you.” (LEB)

These aren’t suggestions—they are commands.

Not Abuse — But Authority

Let’s be clear: this is not a license for ego-driven yelling, sarcasm, or bullying from the pulpit. James 1:19–20 is still true:

“Human anger does not produce the righteousness God desires.” (James 1:20, NLT)

A leader must be gentle (1 Tim. 3:3), not quarrelsome, not hot-tempered (Titus 1:7). This is not about personality or aggression—but about conviction and clarity.

It is entirely possible to be bold and biblical—without being belligerent.

As Paul told the Galatians:

“Have I now become your enemy because I am telling you the truth?” (Galatians 4:16, NLT)

In a generation allergic to correction, the real enemy is not the pastor who confronts sin—it’s the coward who refuses to.

Speaking with Respect—But Still Rebuking Sin

A balanced leader in the Church knows when to show kindness and gentleness—and when to exercise firm correction. In 1 Timothy 5:1–2, Paul instructs Timothy, “Never speak harshly to an older man, but appeal to him respectfully as you would to your own father. Talk to younger men as you would to your own brothers. Treat older women as you would your mother, and treat younger women with all purity as you would your own sisters.” This clearly sets a tone of honor, relational wisdom, and respect. But Paul does not stop there. Just a few verses later, he charges Timothy with a serious command:

“Those who sin should be reprimanded in front of the whole church; this will serve as a strong warning to others.” (1 Timothy 5:20, NLT)

The Greek phrase here—ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν (hina kai hoi loipoi phobon echōsin)—literally means “so that the rest may also have fear.” The word for fear is φόβος (phobos, Strong’s G5401), the same root used for “fear of the Lord.” This shows that public rebuke has a place in Church discipline—not as abuse or humiliation, but as a sobering deterrent to sin, especially among leaders. The true abuse is tolerating sin under the guise of being “nice.” Biblical leadership is neither domineering nor permissive—it holds tension between grace and truth, just as Jesus did (John 1:14).

Misused Texts and Modern Errors

1. Psalm 105:15 – "Do not touch my anointed ones."

Often used to shield leaders from accountability, this verse refers to patriarchs, not pastors. It warns pagan kings against harming God's people, not congregants from questioning pastors.

2. Hebrews 13:17 – "Obey your leaders and submit to them."

This refers to spiritually qualified leaders who "keep watch over your souls." It does not grant unaccountable power. The word peithō ("obey") implies persuasion and trust, not coercion.

3. Celebrity/CEO Pastors

This model violates Jesus’ teachings. Leaders are not spiritual executives. The pulpit is not a platform for branding.

The Biblical Purpose of Leadership

Although under the category of gifts, the principle applies:

"Their responsibility is to equip God's people to do his work and build up the church, the body of Christ." (Ephesians 4:12, NLT)

Biblical leadership:

• Equips others

• Models maturity

• Guards the gospel

• Serves the body

  
  

Leaders are stewards, not lords. They are shepherds, not celebrities.

Conclusion

The Church desperately needs to recover biblical leadership: qualified, plural, servant-hearted, and Christ-exalting. When we follow the world’s model of power, we lose the heart of the gospel. When we follow Christ’s model of humility, we reflect His Kingdom.