Being a “Leader” in the Lord’s Church

God’s design for congregational leadership is summed up in Acts 14:23, where Paul and Barnabas, having planted churches in multiple Galatian cities, appointed “elders” (plural) in every “church” (singular). Qualifications of these church leaders (variously designated elders, presbyters, overseers, pastors, shepherds) are listed in 1 Timothy 3:1-7 and Titus 1:5-9.¹ While not everyone can serve in this official capacity, and there are those who should not serve in any leadership role, the listed criteria relevant to character and observable behavior provide a commendable standard for all Christians.

Not every congregation of the Lord’s church has a plurality of qualified men who can function as a scriptural eldership. But no congregation is without leadership.² Faithful men and women, fulfilling their respective God-given roles, will always ensure the Lord’s work gets done. In whatever capacity in whatever ministry one serves, basic leadership qualities are necessary.

Leadership Development in Rome

“For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another” (Rom. 12:4-5). Every member of the Lord’s body has something to contribute, even though we cannot and should not all be doing the same things. “Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness” (Rom. 12:6-8).³ Whatever gifts one might have, and whatever functional qualities are necessary to exercise those gifts, ought to be recognized, developed, and implemented.

“Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another” (Rom. 15:14). The verb nouthetéō, descriptive of one’s counsel to avoid or stop improper conduct, means “admonish, warn, instruct” (BDAG 679). The responsibility is given to “you” (plural), all the brethren, yet with two prerequisites: “full of goodness” and “filled with all knowledge.” No one is capable, with divine sanction, of effectively engaging in this important work who is full of goodness but lacking knowledge or is filled with knowledge but lacking goodness. Both are necessary. Neither is optional.

Leadership Development in Corinth

Parallel to Romans 12, in Paul’s letter to the Corinth church, he also used the imagery of the body of Christ comprised of functioning members (1 Cor. 12:12-27). He then writes, “I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—that you also submit to such, and to everyone who works and labors with us. I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. For they refreshed my spirit and yours. Therefore acknowledge such men” (1 Cor. 16:15-18).  

The verb translated “devoted” here is étaxan (from tássō), meaning to “appoint,” “assign” or “put in charge” (BDAG 991). It would appear that Stephanas and associates had appointed themselves to the ministry of the saints, not that they usurped the wishes of the congregation but they saw what needed to be done and got to work. Paul says, “submit to such, and to everyone who works and labors with us.” The criterion is twofold: “work” [ergéō] (‘activity of work’) and “labor” [kopiáō] (‘vigorous effort’). These men were not self-appointed leaders but self-appointed workers, which Paul identifies as the quality of true leadership (cf. also 1 Thess. 5:12-13). The Corinthians were instructed to “acknowledge such men.”

Leadership Development in Philippi

In his letter to the saints at Philippi, including overseers and deacons (1:1), Paul encourages and challenges the brethren with the examples of Christ (2:5-11), himself (2:17-18), Timothy (2:19-24), and Epaphroditus (2:25-30). He further writes, “Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (3:17). The apostle serves as a model worth following in so far as he is modeling Christ, while other faithful disciples (“who so walk”) are also worthy of emulation.

Conclusion

Before a man is appointed to serve as an elder, he is already exhibiting observable leadership qualities (1 Tim. 3:2 ff.). Brethren who are mature (1 Cor. 2:6), spiritual (Gal. 5:22–6:1), strong (Rom. 15:1), and faithful (2 Tim. 2:2) are recognizable, as “the good works [of some] are clearly evident” (1 Tim. 5:25). When members of the church show commitment and faithfulness by their regularity, involvement, hard work, and caring spirit, they demonstrate true spiritual leadership as servants of the Lord (2 Tim. 2:24-26).

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Qualifications of Elders: Part 1,” Moore Perspective (16 June 2021), <Link>. Unless noted otherwise, scripture quotations are from the New King James Version.

     ² See K. L. Moore, “Congregational Leadership Without Elders,” Moore Perspective (6 Feb. 2025), <Link>.

     ³ The word “gifts” [charísmata] applies to whatever God has provided for the benefit of his church and for accomplishing his purpose. The gift of “prophecy,” the proclamation or forthtelling of divine revelation, is the only miraculous gift listed here. In the absence of the complete NT, prophesying in the fledgling Christian movement was a necessary component of revealing and communicating the divine will but would no longer be needed and would discontinue when God’s revelation was complete. See K. L. Moore, “Duration of Miraculous Gifts,” Moore Perspective (29 July 2020), <Link>.

*Originally prepared for June 2026 summer series, Ripley MS church of Christ.

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The Process of Identifying, Selecting, and Appointing Elders

Each congregating community of God’s people is autonomous, designed to be organized with a plurality of qualified men serving as the principal leaders, designated as elders, overseers, shepherds (Acts 20:17, 28; 1 Pet. 5:1-4). Qualifications of these leaders are provided in 1 Timothy 3:1-7 and Titus 1:5-9.

No Procedural Pattern

The first mention of elders in a local church is Acts 11:30, but nothing is said about how these men were selected and instated. When Paul and Barnabas “appointed elders in every church” during their first missionary campaign (Acts 14:23), no details are given about a selection process or conferment procedure. Titus was instructed to “appoint elders” in every city of Crete where churches had been established, but other than the necessary qualifications of these men (Titus 1:5-9), no procedural guidelines are given.

Throughout the NT we read of elders already serving (Acts 15:2-6, 23; 20:17, 28; 21:17-19; Eph. 4:11-12; Phil. 1:1; 1 Tim. 5:17; James 5:14; 1 Pet. 5:1-4), but the mechanics of how these men were chosen and installed is not recorded. 

What About Acts 6:1-6?

The special circumstances of Acts 6:1-6 do not necessarily establish a set pattern for appointing congregational leaders. The twelve apostles were the recognized church leaders at the time, and the Christian community in Jerusalem consisted of multiplied thousands of disciples (Acts 2:41, 47; 4:4; 5:14; 6:1). When it became necessary to delegate the benevolence-ministry responsibilities to deacon-like servants, the apostles sought input from “the multitude of disciples” to help identify the men who exhibited the predetermined qualifications. This would have been most expedient under the circumstances, since twelve apostles could not have possibly known, on an individual basis, the thousands of men from which to choose.

Procedural Expediencies   

The Bible provides sufficient information for us to know what is expected of church leaders and the type of men who should serve. But God has not disclosed specific guidelines for the selection and conferment process, probably because every situation is different in relation to membership, circumstances, cultural environment, and human resources. Explicit procedural details are not biblically mandated. As long as the end result is a scripturally organized church in accordance with God’s purpose, the divine will as revealed in scripture has been fulfilled.

--Kevin L. Moore

Related Posts: Elder Qualifications (Part 1) and accompanying Links, Congregational Leadership Without Elders 

 

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Final Exhortations and Concluding Remarks (Hebrews 13:17-25)

“Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17, NKJV).

Submit to Your Leaders

Some among the recipients of this epistle were weak, immature, forsaking the assemblies, susceptible to strange teachings, and in danger of falling away. Thankfully their current leaders were trying to lead them in the right direction and should therefore be heeded (cf. vv. 7, 24). Like shepherds, they “watch out for your souls” and will be held accountable (cf. 4:13; 12:23).¹ Church leaders are to accept their responsibility with joy, not grief, for the benefit of the souls entrusted to their care (cf. 1 Tim. 3:1).

Prayer Requested and Prayer Offered

“Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner” (Hebrews 13:18-19).

The first statement is indicative of plural authors (cf. 2:5; 5:11; 6:9, 11), and the second indicates that one of them is the leading figure (cf. vv. 22-23; 11:32), apparently known to the reading audience.² Their lives are worthy of emulating, but they too are in need of prayers. This is similar to the Thessalonian letters, co-authored by Paul, Silvanus, and Timothy (1 Thess. 1:1; 2 Thess. 1:1), wherein occasionally Paul inserts a personal comment (1 Thess. 2:18; 3:5; 5:27; 2 Thess. 2:5; 3:17).

“Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen” (Hebrews 13:20-21).

As the God of peace (Phil. 4:9; Rom. 15:33; 1 Cor. 14:33), the peace he wants us to have begins with his presence in our lives (Rom. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (Rom. 12:18; 14:19). God’s peace is coupled with his power, having raised our Lord Jesus from the dead (Acts 2:24; 17:31; Rom. 4:24), who is now the Great Shepherd of the sheep (Psa. 23:1; 1 Pet. 5:4). His leadership is therefore worthy of following.

Godly peace, motivation, and help are available through the blood of the everlasting covenant (cf. 10:29). The modifier “everlasting” is in contrast to the temporary covenant of the Jews (cf. 8:13), thus no other covenant is going to be made beyond this one. God’s blessings and assistance through Christ’s sacrifice and covenant enable us to be complete in every good work to accomplish his will (cf. Matt. 7:21; Eph. 2:10; Tit. 2:14; Jas. 2:14-26). He continues to work in us what is well pleasing in his sight (cf. Phil. 2:12-13; Col. 1:29; 1 Thess. 2:13; 2 Thess. 1:11).

Because of the intermediary work of Jesus Christ, he is deserving of glory, honor, and praise “forever and ever.” The “Amen” that closes this prayer is repeated as the concluding word of the epistle (see comments below).

Final Appeal and Exhortation

“And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen” (Hebrews 13:22-25).

As a postscript, the prominent writer of this epistle (cf. vv. 18-19) makes a personal appeal, similar to the endings in Paul’s letters where he seems to have taken the pen from the amanuensis and written the postscript in his own hand (e.g., 1 Cor. 16:21; Gal. 6:11; Col. 4:18; 2 Thess. 3:17; Philem. 19).

This epistle is described here as “a word of exhortation,” which appears to be its primary purpose. Donald Guthrie affirms: “the writer’s arguments are not to be regarded as a theological treatise or an intellectual exercise, but as a burning issue of vital practical importance…. the readers needed to be warned against turning away from Christianity” (NT Introduction 704, 710).

Timothy, apparently known to the original readership, had been imprisoned but was released and would potentially accompany the authorial leader to personally visit them. A greeting is sent to the local leaders (cf. vv. 7, 17), “and all other saints.” This seems to suggest that Hebrews was intended for a particular congregation in an area where there were other congregations in the near vicinity.

Also sending a greeting are certain ones “from Italy.” This could have reference to (a) residents in Italy, in which case the author(s) are in Italy at the time of writing and are addressing this epistle to Christians outside of Italy; or (b) Italians

living away from Italy sending greetings back home, in which case the author(s) are outside of Italy addressing this epistle to those living in Italy, perhaps Rome?⁴ The preposition apo (“from”) rather than en (“in”) seems to support the latter. Timothy was known to the Roman Christians (Rom. 16:21; Phil. 1:1; 2:19; Col. 1:1; Philem. 1; cf. 2 Tim. 4:9, 13), and Hebrews was first attested at Rome, quoted by Clement of Rome in his letter to the Corinthians (ca. AD 95-96).

The final grace wish may suggest Paul’s contribution to the Hebrews epistle or perhaps betray his influence, since all of his letters (and no others in the NT) end with the grace benediction. The concluding “Amen” is an affirmation of truth, signifying “so be it” or “truly.” This Hebraic expression served as a Jewish liturgical formula (BDAG 53) spoken by the congregation at the end of a prayer, a reading of scripture, or a prophetic declaration (1 Chron. 16:36; Neh. 5:13; 8:6), adopted by Christians (cf. 1 Cor. 14:16) and by Paul in particular.³

Conclusion

Although written in a historical context far removed from our own, Hebrews issues the same message of assurance. It enables us to understand more clearly how God has worked through the ages to prepare for and secure our redemption and heavenly home. He has provided a better way with better promises through a better covenant. Hebrews reminds us of the seriousness of sin, the dangers of apostasy, the importance of a steadfast faith, and the gratitude we owe to God for all that he has done and continues to do. He has given his Son, who is both subservient and exalted, as a far greater prophet, mediator, lawgiver, rest-provider, and savior. As the long-anticipated messianic king, Jesus is also our merciful and faithful High Priest, brother, sanctifier, forerunner, sacrifice, shepherd, and the unchangeable founder and perfector of our faith. May we be encouraged if not transformed by the message of Hebrews to remain faithful to the One who has been faithful to us.

--Kevin L. Moore

Endnotes:

     ¹ See also Acts 20:28; 1 Peter 5:1-3.

     ² See K. L. Moore, “The Plural Authorship of Hebrews,” Part 1 (20 July 2016) <Link> and Part 2 (27 July 2016) <Link>. In the vast majority of extant multi-sender papyrus letters from antiquity, first person terminology is entirely plural, demonstrating that the responsibility for the content rests equally with each correspondent. However, some of these ancient letters (e.g., P. Oxy. 1158, 3094, 3313, P. Mur. 42) alternate between “we” and “I,” indicating that one of the senders is the primary spokesman or leader of the group who at times refers only to himself.

     ³ Rom. 1:25; 11:36; 15:33; 16:27; Gal. 1:5; 6:18; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 6:16; 2 Tim. 4:18; cf. 2 Cor. 1:20.

     ⁴ See K. L. Moore, “Introducing Hebrews,” Moore Perspective (3 Aug. 2016), <Link>.

Related Posts: Hebrews 13:1-16

 

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Congregational Leadership Without Elders

When Scriptural Organization is Lacking

Each congregating community of God’s people is autonomous, designed to be organized with a plurality of qualified men serving as the principal leaders (1 Tim. 3:1-7; Tit. 1:5-9). They are variously called ἐπισκόποι (“overseers” or “bishops” or “guardians”), πρεσβυτέροι (“elders” or “presbyters”), and ποιμένες (“shepherds” or “pastors”).¹ When a congregation exists without two or more biblically qualified men, it is lacking something that needs to be set in order (Titus 1:5). Until then, how is a local church to function as far as leadership is concerned?

Biblical Examples: Thessalonica and Corinth

From Corinth around winter of 50-51, Paul, Silvanus, and Timothy wrote these words to the newly-planted church of the Thessalonians: “But we ask you, brothers, to appreciate those laboring among you and leading you in the Lord, and admonishing you, and to esteem them exceedingly in love, on account of their work. Be at peace among yourselves” (1 Thess. 5:12-13).² Local church leaders are alluded to here, even though the evangelistic efforts of Paul and his coworkers in Thessalonica appear to have been relatively brief and in the not-so-distant past (2:17).³ For recently-converted pagan idolaters (1:9), this hardly affords enough time to have developed the necessary requisites for a qualified eldership. Among other things, an elder (lit. “older one”) must not be a νεόφυτος (1 Tim. 3:6), a “novice” (ASV, NKJV) or “recent convert” (ESV). Even the potential impartation of miraculous gifts does not account for all the necessary character traits, moral attributes, abilities, and life circumstances. 

These leaders in Thessalonica are not referred to as “overseers” or “elders” or “shepherds” in any official sense. In addition to “leading” [προΐστημι] in the Lord and “admonishing” [νουθετέω], two key words describe their leadership: “laboring” [κοπιάω] (v. 12) and “work” [ἔργον] (v. 13). This is comparable to how Paul describes the de facto leadership in Corinth: “working with [συνεργέω] [us] and laboring [κοπιάω]” (1 Cor. 16:16b). The compound συνεργέω is a combination of συν- (“with”) and the verbal ἐργέω (to “work”), emphasizing the activity of work, while κοπιάω (“laboring”) highlights the strenuous toil involved.⁴

Although there is no indication that the Corinth church had an eldership at the time, Paul instructs his readers to “submit [ὑποτάσσω] to such” (1 Cor. 16:16a). While in a sense all Christians are to submit to one another (Eph. 5:21; 1 Pet. 5:5), here we find an example of unilateral submission similar to that expressed in Hebrews 13:17. 

Stephanas, Fortunatus, and Achaicus had “devoted themselves to the service of the saints” (1 Cor. 16:15). The word translated “devoted” (“addicted,” KJV) is the Greek ἔταξαν (from τάσσω), meaning to “arrange, put in place .... order, fix, determine, appoint” (BDAG 991; cf. Matt. 28:16; Acts 22:10; Rom. 13:1). It seems that these brethren had actually appointed themselves to this ministry – not that they usurped the wishes of the congregation, but they saw what needed to be done and got to work. Stephanas and his fellow-laborers were not self-appointed leaders but self-appointed workers, and Paul acknowledges this as a quality of true leadership.

No newly started church has qualified elders in the beginning (cf. Acts 14:21-23), but every congregation necessarily has some form of leadership.⁵ This fact, coupled with Timothy’s follow-up efforts in Thessalonica (1 Thess. 3:1-6), allows for congregational leaders in a new work within a reasonably brief period of time.⁶ So, what does leadership look like in a congregation without elders?

Stop-Gap Measures

Anything other than a scripturally organized local church, with a qualified eldership, is less than ideal. In the meantime, with the aim of developing men to serve in this capacity, how are leadership voids to be filled? The Bible does not provide explicit guidelines for this not-so-uncommon scenario (something with which most missionaries are familiar), probably because every situation is different in relation to membership, circumstances, cultural environment, and human resources. There is no one-size-fits-all approach that effectively works for every situation. How leadership is carried out in the absence of elders must therefore be determined and adapted accordingly on a case-by-case basis.

Congregational Meetings

Some have argued that Acts 6:1-5 provides a leadership model involving the whole congregation. The apostles summoned “the great number of the disciples” in Jerusalem and instructed, “you [all] select from among yourselves” qualified men to be in charge of the local benevolence ministry, and “they chose …” However, before we claim a biblical precedent here, we need to appreciate the special circumstances and what this group of disciples actually did and did not do. The apostles were already the recognized leaders, having set the criteria for the selection, and they did the appointing. The congregation simply identified those among them who demonstrated the predetermined qualifications, not for leaders per se but for deacon-like servants. No further decision-making was delegated to the entire body of believers.

While congregational meetings can be helpful, this alone is not a practical substitute for proficient leadership and conducting church business. If every member has an equal say, including the spiritually immature, weak in faith, and biblically ungrounded, poor decisions are likely and discord is inevitable. Not everyone in the body is a leader (Rom. 12:4-8; Eph. 4:11-14). 

Men’s Business Meetings

With the biblical pattern of male spiritual leadership understood (1 Tim. 2:8-12),⁷ it is not the case that simply being a biological male automatically qualifies one to be a leader, especially in the Lord’s church. In fact, some men ought not be leaders (e.g., 3 John 9-11). If every male Christian in a local church is invited to participate in the decision-making process, having equal say and an equal vote, is this really a practical and scriptural alternative? It depends. 

What if only a few of the men are spiritually mature and biblically sound but most are spiritually weak, hardly involved, and doctrinally unstable? How would a majority consensus be the best way to conduct the business of the church? Moreover, dominant personalities who speak the loudest and angriest tend to get their way, which surely does not reflect a healthy leadership model. The traditional men’s business meeting may work for some congregations but certainly not for all. 

Leadership Committees

Congregations often have committees to help coordinate various aspects of the local work, and in the absence of elders a leadership committee might be appointed. Depending on multivarious circumstances and variables, a congregation may choose some of the men to serve in this capacity for a limited time, then reevaluate, reappoint, or replace. Whether or not this is workable depends on the caliber and effectiveness of the men who serve and how unified the church is in making these assessments. Another option is to set basic criteria, such as the length of time one has been a Christian, faithfulness in attendance, involvement in the Lord’s work, and proven character.   

Recognizing Congregational Leaders

Before a man is appointed to serve as an elder, he is already exhibiting observable leadership qualities (1 Tim. 3:2 ff.). The “spiritual ones” within a Christian community (exhibiting the fruit of the Spirit) are recognizable (Gal. 5:22–6:1). This no doubt includes those considered “mature,” “strong,” and “faithful” (Rom. 15:1; 1 Cor. 2:6; 2 Tim. 2:2); “the good works [of some] are clearly evident” (1 Tim. 5:25; cf. 4:15). 

The listed qualities of congregational leaders in Paul’s letters to Timothy and Titus, relevant to character and observable behavior, serve as a commendable standard for all Christians and a compelling testimony to the world.⁸ When men demonstrate their commitment and faithfulness by their regularity, hard work, doctrinal soundness, integrity, and caring spirit (2 Tim. 2:24-26), their spiritual leadership ought to be recognized (1 Cor. 16:18; cf. 3 John 1-7, 12).

Conclusion

On the mission field, I have worked in situations where congregational meetings and men’s business meetings, with no restrictions on who participated, proved to be powder-keg environments for flaring tempers and disunity. In planting a new congregation, starting off with just my wife and me, decision-making was fairly simple. Eventually, as the church grew, four men reasonably mature in the faith would meet whenever decisions had to be made, and after discussion and prayer, almost always ended up on the same page. Obviously, the larger the group, the more complicated this becomes. I am now privileged to serve in a church with a good eldership, experiencing firsthand the wisdom of God’s design!

Having a biblically organized local church with a qualified eldership ought to be the aim of any group of Christians who are not yet there. Until then, we do the best we can with what we have. May our collective desire be to please the Lord, rely on his word as our guiding light, and stay faithful in the work he has commissioned us to do.

--Kevin L. Moore

Endnotes:

     ¹ Acts 11:30; 14:23; 15:2-6, 23; 20:17, 28; 21:17-19; Eph. 4:11-12; Phil. 1:1; 1 Tim. 5:17; Jas. 5:14; 1 Pet. 5:1-4; cf. Heb. 13:7, 17. The oversight exercised by these men is limited to the respective congregations in which each has membership (1 Pet. 5:2). There is no example in the NT of multiple churches overseen by one person or the same governing body, or of a Christian assembly governed by a lone pastor/ shepherd/ bishop/ overseer/ presbyter/ elder (cf. Acts 14:23; 20:17).

     ² Unless noted otherwise, scripture quotations are the author’s own translation.

     ³ Luke records that “for three sabbaths” in Thessalonica Paul reasoned with them from the scriptures (Acts 17:2b). We are not told how many days prior to the first sabbath the team arrived in the city, or how many days after the third sabbath they departed, but it would appear that they were in Thessalonica about a month (give or take). This would explain why there were initially things “lacking in the faith” of these new converts (1 Thess. 3:10). The Thessalonian letters seem to have been composed within close proximity of one another, and 1 Thess. 2:17 indicates this was a reasonably short time after the missionaries had left these new converts. At the time of writing Paul, Silvanus, and Timothy were together, and Timothy had had time to revisit Thessalonica and rejoin his colleagues (1 Thess. 3:1-6; cf. Acts 18:5).

     ⁴ Cf. Luke 5:5; Acts 20:35; 1 Cor. 4:12; 15:10; 2 Tim. 2:6. This word is also used in reference to an elder’s work (1 Tim. 5:17). 

     ⁵ Years ago a congregation in New Zealand consisted of three widow ladies and a single mother. One of the women took the initiative to ensure they had a place to meet, communion was prepared, a preaching video was available, and collected funds were used for good works. There were no elders or other male leaders, but they were not without leadership.

     ⁶ The fact that elders were appointed in every church near the end of Paul and Barnabas’ first missionary campaign (Acts 14:23) is not at variance with scriptural requirements if the length of the campaign is estimated according to biblical data rather than the unfounded guesses of commentators. The first missionary journey, like those that followed, was an extensive church-planting mission involving approx. six years of preaching the gospel, making disciples (incl. households), and establishing autonomous churches in at least three cities where elders were appointed. See K. L. Moore, “The First Missionary Journey,” Moore Perspective (10 Feb. 2013), <Link>. It was about twelve years after the Philippi congregation had been started that reference is made to “overseers and deacons” (Phil. 1:1).

     ⁷ See F. LaGard Smith, Male Spiritual Leadership: Special Study Edition. Nashville, TN: 21st Century Christian, 1998. Also K. L. Moore, “The Bible’s Radical View on Women,” Moore Perspective (6 March 2019), <Link>.

     8 1 Tim. 1:16; 2:1-7; 4:15-16; 5:25; 6:1; also Matt. 5:13-16; Luke 2:52; John 13:35; 17:21; Acts 10:22; Rom. 2:24; 13:12-14; 1 Thess. 4:11-12; Tit. 2:5. 

Related Posts: Qualifications of Elders (Part 1), One Eldership Multiple Churches?, The Process of Selecting & Appointing Elders, Being a Church Leader

Related articles: Jack Wilkie, Rethink Full-time Ministers 

Podcast: Jake Sutton interview, Churches Without Elders

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Silas/Silvanus: Leader, Writer, Missionary

     Silas of the Acts narrative¹ is Silvanus of the epistles² (cp. Acts 18:5; 2 Cor. 1:19). Having more than one name in the ancient Greco-Roman world was fairly common (e.g. Saul/Paul, Tabitha/Dorcas, John/Mark, etc.). The name “Silvanus” is Latin,³ which is not unusual for a Roman citizen (Acts 16:37, 38), while the name “Silas” is Greek, evidently favored by the Greek Dr. Luke in his historical account. It is possible that the name “Silas” is simply an abbreviated version of “Silvanus.”

     Silas first appears in the biblical record in Acts 15, involved in the meeting of the Jerusalem elders and apostles discussing the circumcision controversy. He is mentioned with Judas Barsabas,⁴ both described as “leading men among the brethren” (v. 22b NKJV). Being a recognized leader in a congregation that has apostles and elders is pretty impressive.

     After discussing the issue and reaching a consensus under the Holy Spirit’s guidance (Acts 15:28), it was determined that Judas Barsabas and Silas would put the decision into writing on the group’s behalf (vv. 22-23). Note that the verbal form grapsantes is from graphō, which means to “write” (ASV, ERV, HCSB, ISV, N/KJV, WEB),⁵ although several English translations have curiously rendered it “sent” (ESV, NASB, NET, NIV, N/RSV, cf. NLT). Granted, Judas Barsabas and Silas were the letter carriers (vv. 22a, 27), but someone had to do the writing, and the verb graphō identifies these two men as the designated scribes.

     Not everyone in the ancient Greco-Roman world (even among the educated) was capable of writing, much less writing well. The typical procedure in these predominantly oral cultures was to verbally dictate information to a trained amanuensis (secretary) who was responsible for putting it into writing. Note that Baruch wrote for Jeremiah (Jer. 36:1-32), Tertius wrote for Paul (Rom. 16:22), and Silvanus wrote for Peter (1 Pet. 5:12, discussed further below).⁶ If multiple copies of the Jerusalem-conference letter were needed to send to multiple congregations (cf. Acts 15:23, 30, 41; 16:4), more than one amanuensis would be preferable. The point is, Silas (as well as Judas B.) was a skilled writer, a fact that becomes even more significant as this study continues.

     The document was hand-delivered and read, and Judas B. and Silas are identified as “prophets” who gave additional instruction as they “exhorted and strengthened the brethren with many words” (Acts 15:27, 32). Here we learn that Silas (as well as Judas B.) was a divinely inspired and adept teacher, as well as an encourager.

     When the apostle Paul needed a new missionary partner after he and Barnabas parted ways (Acts 15:36-39), Silas was chosen to fill the void (v. 40). Evidently he was someone in whom the apostle had a great deal of confidence and is never depicted as a subordinate or understudy but as an equal partner. After adding a couple more teammates, the mission team headed to Macedonia (Acts 16:1-12).

     In Philippi Silas participated in preaching Christ’s gospel, leading to the first converts on European soil (Acts 16:13-15). It was Silas who was working with Paul when the two were apprehended, dragged before the magistrates, and accused of disturbing the peace (a very serious charge under Roman law!). They were beaten with rods and with many stripes, then thrown into the inner prison with their feet secured in stocks (vv. 19-24). “But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them” (v. 25). The situation would have been much more daunting for Paul had Silas not been at his side.

     Later Paul and Silas together had the opportunity to teach the word of the Lord to the jailer and his family, resulting in more conversions (Acts 16:29-34). It is here we learn that Silas (like Paul) was an ethnic Jew and a Roman citizen (vv. 20, 37, 38). Silas also helped to evangelize the residents of Thessalonica, Berea, Athens, and Corinth (Acts 17:1–18:5) – leaving behind established congregations⁷ – before fading out of the Acts narrative, only to reappear in the epistles.

     A relatively short time after Paul, Silas (a.k.a. Silvanus), and Timothy had departed from Thessalonica, they collectively wrote a letter to the church of the Thessalonians (1 Thess. 1:1; 2:17), followed by a second letter not long thereafter (2 Thess. 1:1).⁸ Both documents are written almost entirely in the “we” form of address to “you” the Thessalonian readers. While Paul was obviously the leading correspondent, he kept his personal comments to a minimum in both 1 Thessalonians (2:18; 3:5; 5:27) and 2 Thessalonians (2:5; 3:17). Moreover, the implication of 2 Thess. 3:17 is that the actual writing of the material preceding the postscript was done by someone other than Paul himself. Seeing that Silvanus was both a prophet and an efficient writer, his contribution to the Thessalonian correspondence should not be ignored.

     Over a decade after his last known whereabouts in the biblical report, Silvanus reappears as the apostle Peter’s coworker. At the end of Peter’s first epistle, the acknowledgment is made: “By Silvanus, our faithful brother as I consider him, I have written [graphō] to you briefly …” (1 Pet. 5:12). Simon Peter, an uneducated fisherman (Acts 4:13), partnered with Silvanus, a prophet and competent writer, in producing this inspired document.

     Beyond these few details, little else is known about Silas/Silvanus. The New Testament record shows that he was:

o   a capable leader

o   an inspired prophet

o   an encouraging teacher

o   a dedicated missionary

o   an invaluable coworker

o   a skilled writer

His writing projects included at least four biblical manuscripts: the letter embedded in Acts 15:23-29, the Thessalonian correspondence, and 1 Peter.⁹ His vital role in the establishment and spread of the early Christian movement cannot be denied, the effects of which are still being experienced today. How unfortunate that the extent of his work is often overlooked and underappreciated. May we be encouraged and motivated by his life of faithful service.

--Kevin L. Moore

Endnotes:

     ¹ Acts 15:22–18:5.

     ² 2 Cor. 1:19 [cf. 10:14]; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12.

     ³ Silvanus (meaning “of the woods” in Latin) was the name of a Roman deity considered to be the protector of forests and fields, including crops, herds, and flocks.

     ⁴ See The Aramaic Patronymic Bar-.

     ⁵ Cf. Acts 1:20; 7:42; 13:29, 33; 15:15; 18:27; 23:5, 25; 24:14; 25:26.

     ⁶ See Challenging Anti-Conservative Presuppositions Part 4.

     ⁷ Cf. 1 Thess. 2:1-2, 13; 3:1-2; 2 Cor. 1:19. In addition to his initial evangelistic efforts, Silas’ ongoing follow-up work is indicated by his remaining in Berea (Acts 17:14), returning to Macedonia after meeting Paul in Athens (Acts 17:15; 1 Thess. 1:1; 3:1-2; Acts 18:5), and potentially remaining in Corinth after Paul’s departure (Acts 18:5, 18).

     ⁸ See The Letters of Paul, Silvans & Timothy to the Thessalonians. 

     ⁹ For his potential involvement in the writing of Hebrews, see Plural Authorship of Hebrews Part 1, and Part 2.

Related Posts: Titus, The Story of Young Jacob

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