Lead Pastor or Plurality of Elders in the Church — What’s Biblical?

Bible Believing Christian
Oct 17
6 min read

Lead Pastor or Plurality of Elders in the Church — What’s Biblical?

Few topics generate more tension—or confusion—in modern church leadership than whether a congregation should have one lead pastor or a plurality of elders. Some insist that every local church must be led by a team of equal elders, while others believe the model of a “lead pastor” is biblical and necessary.

At its heart, the question is not about organizational style, but about faithfulness to the biblical design of the Church. Scripture describes both shared leadership and personal responsibility—collective wisdom balanced with individual calling. Understanding this tension requires careful distinction between offices and gifts, and between authority and service.

The goal of biblical leadership is never control, prestige, or celebrity—it is stewardship of Christ’s flock.

Biblical Foundation

“Paul and Timothy, bond-servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, including the overseers and deacons.” (Philippians 1:1, NASB)

“For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you.” (Titus 1:5, NASB)

“The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.” (1 Timothy 5:17, NASB)

“After they had stopped speaking, James responded, saying, ‘Brothers, listen to me.’” (Acts 15:13, NASB)

These passages together paint the most balanced picture of biblical leadership: a local church with multiple elders (presbyteroi) who share responsibility, while certain individuals exercise a recognized leadership role for teaching, order, and oversight.

Offices and Gifts — Distinguishing the Two

To understand biblical leadership, we must first distinguish between offices and spiritual gifts.

Offices

An office is a recognized position of responsibility within the local church, typically tied to qualifications and accountability. The New Testament mentions three:

Elders / Overseers (presbyteros / episkopos) — spiritual shepherds and teachers. Sometimes interchangeable.

Deacons (diakonos) — servants who manage practical affairs.

Gifts

By contrast, gifts (charismata, χαρίσματα) are divine empowerments given to believers for ministry (1 Corinthians 12:4–11). Someone may possess the gift of teaching without holding the office of elder; conversely, all elders are expected to be able to teach (1 Timothy 3:2).

In other words, gifts qualify a person for office, but office formalizes the use of those gifts within accountable structure.

This distinction keeps the Church from either extreme—neither chaotic “gift-only” ministry with no accountability, nor rigid institutionalism without Spirit-filled life.

The Biblical Pattern: A Plurality of Elders

Throughout the New Testament, local congregations are consistently led by a plurality of elders rather than a single authoritative figure.

Acts 14:23 — “When they had appointed elders for them in every church, having prayed with fasting, they entrusted them to the Lord in whom they had believed.”

Acts 20:17 — “From Miletus he sent to Ephesus and called to him the elders of the church.”

Philippians 1:1 — the only letter that directly addresses “overseers and deacons”—plural.

1 Peter 5:1–2 — “Therefore, I urge elders among you… shepherd the flock of God among you, exercising oversight.”

Nowhere does Scripture describe a single elder leading a local congregation alone. This model of plurality ensures balance:

Accountability — elders check one another’s doctrine, character, and conduct.

Wisdom — shared counsel guards against impulsive decisions.

Continuity — if one leader falters, the church’s structure remains intact.

Historically, early Jewish synagogues also operated by councils of elders (zeqenim), so this structure would have been both familiar and functional to the first-century church.

Plurality, however, does not eliminate leadership—it refines it.

Functional Leadership Within Plurality

Even within shared eldership, the New Testament recognizes functional leadership. Some elders are more visible, vocal, or entrusted with coordination. These are the spiritual “first among equals.”

1. James in Jerusalem (Acts 15)

James—the brother of Jesus—emerges as the decisive leader at the Jerusalem Council. While Peter and Paul speak prophetically and apostolically, it is James who renders judgment and sets policy (Acts 15:19). His statement, “Therefore it is my judgment…” shows recognized authority within the plurality of elders and apostles.

2. Titus in Crete (Titus 1:5)

Paul’s directive to Titus is singular: “appoint elders in every city.” Titus acts as a lead representative establishing structure across multiple congregations. His role resembles what we might call today a Lead Elder or Senior Pastor—not over others in dignity, but first in duty.

3. Timothy in Ephesus (1 Timothy 1:3; 3:1–7)

Paul writes to Timothy, not a board, charging him to confront false teachers and to appoint qualified elders. The epistle’s personal tone reflects pastoral oversight concentrated in one trustworthy leader who ensures fidelity to the gospel.

These examples reveal that plurality and leadership coexist without contradiction. A lead elder may serve as a point of coordination and pastoral authority within a team of qualified peers.

Greek Word Study and Theological Precision

Elder — Presbyteros (πρεσβύτερος) literally means “older one,” denoting maturity and wisdom.

Overseer — Episkopos (ἐπίσκοπος) emphasizes responsibility, “one who watches over.”

Pastor / Shepherd — Poimēn (ποιμήν) focuses on care and guidance.

These terms are interchangeable in the New Testament (cf. Acts 20:17, 28; 1 Peter 5:1–2). Thus, every pastor is an elder, every elder is an overseer, and each must shepherd God’s flock.

Paul’s model avoids the CEO or monarch idea entirely. Leadership exists, but it is pastoral, not political.

The Early Church and Post-Apostolic Development

By the early second century, the pattern of a presiding elder (often called the bishop) had become common. Writers such as Ignatius of Antioch (c. AD 110) advocated unity under one chief elder to prevent division. However, this development did not abandon plurality—it organized it.

Ignatius described one bishop presiding “in the place of God,” elders as the “council of apostles,” and deacons as Christ’s servants. While later church structures exaggerated this hierarchy, the earliest model maintained accountability and collegiality.

The biblical ideal still stands: a plurality of elders working together, with some serving in a recognized leadership capacity for the sake of order and doctrinal clarity.

Misconceptions and Correctives

Misconception: “Lead pastors are unbiblical.”

Correction: Scripture presents several individuals functioning in lead roles (James, Timothy, Titus) without negating shared eldership.

Misconception: “Plurality means equality in every decision.”

Correction: Elders share responsibility but not necessarily identical duties. Certain elders labor primarily in teaching (1 Timothy 5:17), while others serve administratively or pastorally.

Misconception: “The early church had no structure.”

Correction: The New Testament reveals a well-ordered system of recognized offices, qualifications, and authority. Structure was never opposed to the Spirit; it ensured the Spirit’s work was protected from error.

Practical Application

A healthy church leadership structure today should therefore:

Maintain plurality for accountability.
Recognize functional leadership for clarity.
Require biblical qualifications for office, not worldly credentials.
Uphold servant-hearted authority, modeled after Christ.

Lead Pastor (or Lead Elder) is biblical if and only if he operates within a community of qualified elders and exercises authority through service, not control.

Churches err when they either:

Create autocratic systems where one man rules as CEO, or
Flatten leadership entirely, creating confusion and inertia.

Biblical leadership is not about “who’s in charge”, but “who’s caring for the flock under Christ.”

Christ-Centered Conclusion

The Church does not belong to elders—it belongs to Christ. He is the Chief Shepherd (ἀρχιποίμην, archipoimēn) of 1 Peter 5:4. All human leadership is temporary, accountable, and derivative.

Elders, pastors, and overseers are stewards of what belongs to Another. The measure of true leadership is not eloquence or strategy, but Christlikeness.

The most faithful “lead pastor” is not the most visible or powerful, but the most surrendered to the Shepherd’s heart.

“When the Chief Shepherd appears, you will receive the unfading crown of glory.” (1 Peter 5:4, NASB)

Leadership in the Church is not about position—it’s about posture. The Church thrives when its leaders kneel first and lead second.