Spiritual Leaders in the Local Church - Chapter 1
The Fact of Spiritual Rulers In The Local Church
or
Does anyone have spiritual authority?
by Fred G. Zaspel
Published by Word of Life Baptist Church, Pottsville, PA
copyright © 1987; revised, 1998. All rights reserved
Copying or other reproductions permitted for non-commercial use onlyChapter Outline • Full Document
Next ChapterChapter 1
The Fact of Spiritual Rulers In The Local Church
or
Does anyone have spiritual authority?
The IssueThe first issue which must be clarified in approaching the subject of local church government is the question of authority. All agree that Christ is the Head and that He rules through His Word. But what about authority on the level of individual church function, teaching, and decision making? Does Christ delegate authority to anyone else? Many church groups are sure that He does not, that each man has equal authority before God by virtue of his individual priesthood. Our American spirit of democracy in the church and its "one man one vote" leaves us inclined to agree, at least in sentiment. We feel that we are answerable to God alone, and so authority over anyone in the very personal realm of the spiritual and religious is out of the question. Our beliefs and practices are matters between God and us individually, we tend to think; and in the affairs of the local church collectively, the majority rules.
But does Christ rule by majority vote? Is His will determined by popular consent? Or is it given once and for all in Holy Scripture to be faithfully ministered to His people by spiritual leaders within the church? These questions state the issue clearly.
The Evidence
The New Testament is clear in its teaching both by precept and example that there are certain men in the church who are invested with the responsibility of ruling. Christians are not blindly to accept false or unscriptural leadership, but they are nonetheless responsible to follow, obey, and honor their spiritual leaders.
This authority was first vested in Christ's apostles. They were the foundation of the church (Ephesians 2:20; cf. Matthew 16:18-19) and the very mouthpieces of God (Ephesians 3:5). Their word and example were and are binding (I Corinthians 4:17; 14:37; I Thessalonians 2:13; II Thessalonians 2:15). Their word settled all disputes in matters of faith and practice. They were Divine Legates, vicars of Christ, if you will. This is seen in Acts 6:1-7, when the apostles took charge to settle the first dispute in the church at Jerusalem, and throughout the epistles in their binding and authoritative commands to the churches.
That the apostles intended for others after them to have authority (albeit, not their unique apostolic authority) is evident by the titles given to these leaders, the descriptions of them, and the responsibilities laid upon them and given to the church with regards to them.
*Acts 20:28 designates the elders of the church at Ephesus as "overseers," those who manage the church.
*Romans 12:8 identifies those who are specially gifted by God to govern.
*The Greek word proistemi ("to rule, to preside") is found also in I Thessalonians 5:12 referring to those who are "over you" in the spiritual realm, "in the Lord." In I Timothy 3:4, 5, and 12 it refers to rule in the home by the father. Paul plainly states that some are gifted with the ability to exercise authority in the church.
*Similarly, I Corinthians 12:28 speaks of the one with the gift of "governments" (kubernesis). A "governor" (kubernetes) was a shipmaster, the one ruling, directing the ship (Acts 27:11; Revelation 18:17).
*I Corinthians 16:15-16 commands that certain ones in the church be the objects of submission.
*I Thessalonians 5:12-13 require that those in ruling positions ("those who are over you") in the church be held in special honor.
*I Timothy 3:5 draws a parallel between the fathers' "rule" in the home and the elders' "care" of the church. The implication here is that the elders' rule in the church is similar to a father's rule of his home.
*I Timothy 5:17 commands that double honor be given to those who "rule" well.
* Hebrews 13:7, 17, and 24 all speak of rulers in the church who are to be "regarded with favor," "followed" in matters of faith, "obeyed," and "submitted to." These men "rule" and are responsible for the spiritual welfare of the people. The writer of Hebrews is especially firm in this matter, for in all three of these verses the word translated "rule" is hegeomai, which speaks of "governing" from a position of recognized authority (cf. Matthew 2:6, 10:18; Luke 2:2; Acts 7:10).
Some object that spiritual authority is inconsistent with individual priest-hood. It is significant, however, that while no New Testament epistle emphasizes more the truth of individual priesthood, neither does any epistle stress more the obligation to obey spiritual rulers. The author of Hebrews saw no inconsistency. The doctrine of universal priesthood does not conflict with the duty of subjection to spiritual authority. Individual priesthood is not individual lordship.
*Finally, I Peter 5:1-4 speaks of those who lead and oversee the church as under-shepherds (i.e., delegated rulers under Christ). Also, by referring to himself as an "elder" of the church, Peter indicates here that the apostolic authority was in measure being passed to the eldership.
Conclusion
The point is simple: there are to be those in the local church who have authority, to whom honor, submission, and obedience is due. This is not a popular teaching in our day of individualism; indeed, this is regularly vigorously opposed or ignored altogether. But the Scriptural teaching on the subject is plain: Christ, the Head, rules His Church through His under-shepherds.
Nor is this a continuation of the erroneous sharp distinction between clergy and laity. Authority does not imply superior standing before God. Just as man and woman are on equal standing before God (Galatians 3:28) with woman being subordinate to the man (I Timothy 2:9-15), so Christians with equal access to God are commanded to be subordinate to their leaders.
An Observation
One observation concerning the contemporary idea of democratic rule in the local church deserves mention at this point. It is both Scripturally and logically impossible to speak of pastoral rule and democratic rule. The two simply cannot co-exist; they are mutually exclusive. The teaching of church democracy will be challenged at various points throughout this book, but for now it will suffice to say that if God has given authority to a select group of people, then by the nature of the case the authority cannot reside in the hands of the majority. Moreover, in a system of "one man one vote" no person has any more real authority than anyone else; all share it equally. This chapter has demonstrated that the New Testament writers speak clearly and forcefully of authority given to certain people above others. It is evident that this eliminates the idea that authority is spread out evenly over all. Democracy may be good in the arena of national politics, but it is never given to the Church. No other form of church government is stated in the New Testament than that Christ rules His Church through His appointed leaders.
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