Download leadership words in the New Testament

A WORD STUDY ON CHURCH LEADERSHIP
By Tom Yoakum
Part I.
SCOPE: A broad range of leadership terms are included so that a comparison can be made and the New Testament emphasis properly determined. See evaluation at the
end of this study.
KEY TO CHART:
1. The Greek word – v. = verb, n. = noun, s.p. = participle used as a noun/subject
2. The Basic Meaning - gives the root of the word and the emphases which are significant for its “flavor.”
3. New Testament Uses – Representative examples are cited, who or what is discussed, and translated in NIV.
4. Application – This graph indicates when the term is used, not used, or specifically rejected for leaders in the church.
CATAGORIES OF THE CHART:
I. Position of a leader – terms which designate leaders and the place or power he possesses – usually nouns.
II. Function of a leader – terms which describe what a leader does – usually verbs or participles.
III. Response to a leader – terms which describe how fellow Christians are to respond to a leader – usually verbs.
Note: These categories overlap each other for two reasons:
1. All forms of a Greek word which are part of this study are given at the time of its first use. Many functions (II) of leaders are found in verbs & participles in (I).
2. Many responses (III) to leaders are implied in words which describe what a leader does.
I. POSITION OF A LEADER
Greek Word
Basic Meaning
New Testament Uses
Application to Leaders
Used
Not Used
ARCHE (n.)
Beginning, first place, highest rank – stress on
power and authority.
Lk. 20:20 – of civil rulers, “authority of the governor.”
Col. 1:16 Spiritual “rulers” often evil, Eph. 6:12
X
ARCHEGOS (n.)
Author or source, a chief, leader, prince
Acts 3:15; 5:31: Hb. 2:10 – of Jesus, Author, Prince
X
ARCHON (s.p.)
Ruler, prince, authorities
Of Christ, Rev. 1:5 “ruler of the kings”
Of Roman and Jewish officials Rom. 13:3; Mt. 9:18;
Lk. 8:41 “ruler of the synagogue”
Of evil spirits, Mt. 9:34 – “prince of demons”
ARCHO (v.)
To rule, to begin
Of Christ, Rom. 15:12 – “one to rule over n.”
Of civil rulers, Mk. 10:42 “rulers lord it over”
ARCH-
Often combined with another term = primacy
Of Chris t, I Pet. 5:4 “Chief Shepherd,”
Heb. 2:17 “High priest”
Of Jewish religious leaders, Mt. 26:57; Mk. 5:22
Rejected
X
X
X
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Greek Word
EXOUSIA (n.)
Basic Meaning
Freedom or right to act, authority, ruling power,
official power
EXOUSIAZON (s.p.)
Having right or power over someone
KATAEXOUSIAZO (v.)
DUNASTES
Exercising power over, suggest compulsion
Power, Ruler, One who is able
EPISKOPOS (n.)
(English Bishop or
Overseer)
EPISKEPTOMAI (v.)
DIAKONOS (n.)
Overseer, from root word “to look at, pay close
attention, superintend, guard. The word stresses
active and responsible care.
To look at carefully, to visit, to see to the needs
of, to care for.
Servant, table-waiter, minister. This is the
predominate word for every role in the church.
(English Deacon)
DIAKONEO (v.)
KATAKURIEUONTES
(s.p.)
KATAKURIEUO (v.)
Kratos (n.)
KUBERNETES
One who is lord or master over others
To bring under, to master, to gain dominion over
Power, might, rule, sovereignty.
Compare, “autocrat”
Administration, government, from word for
steersman or pilot
New Testament Uses
Of God, Acts 1:7; Rom. 9:21, Jude 25
Of Jesus, Mt. 7:29; 28:18
Of civil rulers, Lk. 20:20; Ro. 13:1; Tit. 3:1
Of all Christians, Jn. 1:12 “right to become c.”
I Cor. 6:12; 10:13 “Everything is permissible” rights
which Paul limits in these contexts.
Of disciples, Mt. 10:1 over demons, of Paul,
II Cor. 10:8; 13:10 “authority...building up”
Of civil rulers, Lk. 22:25 “exercise authority over”
Of civil rulers, Mk. 10:42
Of God, I Tim. 6:15, Of demonic forces,
Eph. 6:12. All Christians have power from
God, by Spirit, and the cross, II Cor. 4:7, Eph.3:16.
Of human rulers, Lk. 1:52; Acts 8:27
Of Jesus, I Pet. 2:25
Of church leaders, Acts 20:28; Phil. 1:1; I Tim. 3:1;
Tit. 1:7
Of God in sending Jesus, Heb. 2:6
Of all Christians for one another, Jas. 1:27; Heb. 12:15;
Matt. 25:36
Of Jesus, Rom. 15:8; Lk. 22:27
Of Apostles & prophets, Eph. 3:7; I Tim. 1:12
Of Evangelists, Col. 4:17; II Tim. 4:5; II Cor. 4:1
Of all Christians, Rom. 12:7; I Cor. 12:5;
I Pet. 4:10 (especially in the use of one’s gift)
Of special servants or deacons, Phil. 1:1;
I Tim. 3:8; Rom. 16:1(feminine), cf. Acts 6:2-4
Of elders (refused to them) I Pet. 5:3
Of disciples (refused) Mt. 20:28; Mk. 10:42
Of God, I Tim. 6:16; I Pet. 4:11; 5:11
Of Jesus, Col. 1:11
Of Word, Acts 19:20
Of Satan, Heb. 2:14
Of a gift to be used in the body, I Cor. 12:28
Of a literal pilot, Acts 27:11
Application to Leaders
Used
Not Used
Rejected
Apostle
Only
X
X
X
X
X
X
X
X
X
X
X
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Greek Word
POIMEN (n.)
(English Pastor or
Shepherd)
POIMAINO (v.)
PROHISTAMENOS (s.p.)
PRESBUTEROS (n.)
(English Elder or
Presbyter)
HEGOUMENOS (s.p.)
Basic Meaning
New Testament Uses
One who tends flocks or herds, Shepherd, Stress
on personal involvement in patient care, devotion
and honesty.
Of Jesus, John 10; I Pet. 2:24
Of church leaders, Eph. 4:11 “teachers & pastors”
co mbined as two aspects of the same office.
To tend, feed, guard.
Root = “to go first,” to lead, preside, rule.
A related idea is to stand or go before in order to
assist, protect and care for.
Older. Men of wisdom and judgment.
In Jewish & Greek society, men who made
decisions and who were representatives of the
people.
Leader, from word meaning to lead or guide.
Used of princes, military commanders, rulers.
A second meaning of the verb is “to think,
consider, esteem, hence “esteemed ones.”
Of elders, Acts 20:28; I Pet. 5:2-4
Of all Christians, Mt. 18:10-14; Lk. 11:23
Of a grace-gift, Rom. 12:8
Of informal leaders, I Thess. 5:12; Rom. 16:2
Of elders, I Tim. 3:4-5, 12; 5:17
Of Jewish leaders, Lk. 7:3
Of older men in general, Tit. 2:2; I Pet. 5:5
Of leaders in the church, I Tim. 5:17; Tit. 1:5;
Acts 14:23; 15:2,4,6,22; 20:17
Of any disciple who leads, Lk. 22:26 “Serve”
Of Joseph in Egypt, Acts 7:10
Of brothers in church, Acts 15:22
Of church leaders, Heb. 13:7, 17, 24
Application to Leaders
Used
Not Used
Rejected
X
X
X
X
X
II. FUNCTION OF A LEADER (Note: many are already covered above in verb forms of the words for various positions.)
Greek Word
ANTILAMBANO (v.)
ANTILEPSIS (v.)
AGRUPNEO (v.)
Basic Meaning
To aid, assist, help.
One who aids, assists, a help
To be awake, alert. To keep watch over, guard,
care for.
EPIMELEOMAI (v.)
To care for, take care of
EPITAGE (n.)
The order or command of a superior to an
inferior. From the root word for order (TASSO)
* See discussion.
New Testament Uses
Of Elders and all other Christians, Acts 20:35
Of spiritual gift, I Cor. 12:28
Of all discip les in their tasks, Mk. 13:33-34
Of Christians in prayer, Eph. 6:18
Of leaders (elders), Heb. 13:17
Of the good Samaritan, Lk. 10:34
Of elders – equated with “rule,” I Tim. 3:5
Of God, Rom. 16:26 and frequently.
Used by Paul in refusal to command, I Cor. 7:25,
II Cor. 8:8, Phile. 8
Of Titus the evangelist in a phrase meaning,
“with all impressiveness,” Tit. 2:15
Application to Leaders
Used
Not Used
Rejected
X
X
X
X
X
*
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Greek Word
DIATASSO (v.)
PROSTASSO (v.)
KOPIONTES (s.p.)
OIKODOMEO (v.)
OIKONOMOS (n.)
KATARTIZO (v.)
NOUTHETEO (v.)
NOUTHETOUTAS (s.p.)
PARAKALEO (v.)
Basic Meaning
To order, decide, regulate
To order, of those who have the right to
command.
One who works hard at manual labor
Literally, to build a house. To contribute to
advancement, edify.
From verb “to manage, regulate, administer”
Steward or manager
From word meaning suitable for a purpose, to
equip, unite or bind.
Note “perfecting” II Cor. 13:9, 11 is from this
word.
To impress upon the mind urgently, counsel,
warn.
One who admonishes, warns, instructs.
To call to one’s side, to beseech, exhort
New Testament Uses
Application to Leaders
Used
Not Used
Of Jesus, Lk. 8:55; Mt. 11:1
Of Paul, to Corinth (I Cor. 11:34; 16:1),
to Titus (Tit. 1:5f)
X
Of God, Acts 17:26, by Peter, Acts 10:33, 36
X
Of Paul, I Cor. 4:12; 15:10; I Thess. 2:9; Col. 1:29
Of men and women with Paul, Rom. 16:6, 12
Of informal leaders, I Cor. 16:15-16; I Thess. 5: 12;
cf. Col. 4:13. Acts 20:35
Of Paul, II Cor. 10:8
Of Christian prophets, I Cor. 14:3,24
Of all Christians, I Th. 5:11, 14; Eph. 4:12, 16, 29
Indirectly, of evangelists, shepherds, Eph. 4:11-12
Of public officials, Rom. 16:23
Of Paul, I Cor. 4:1; cf. Eph. 3:1-6
Of elders, Tit. 1:7, parallel PROHISTEMI, I Tim. 3:5
Of God’s word, II Tim. 3:17
Of Paul for converts, I Thess. 3:10; II Cor. 13:9
Of Christians with one another, Gal. 6:1; II Cor. 13:11
Of evangelists, pastors and teachers, Eph. 4:12
Of all Christians to one another, Rom. 15:14; Col. 3:16;
I Thess. 5:14; II Tehss. 3:15
Of informal church leaders, I Thess. 5:12
Of God, II Cor. 1:3ff
Of Jesus, I John 2:1
Of Holy Spirit, John 14:26
Of Paul, Rom. 12:1 and very frequently
Of evangelists, I Thess. 3:2; Col. 4:8; II Tim. 4:2
Spiritual gift, prophets, Rom. 12:8; I Cor. 14:3
Of elders, Titus 1:9
Rejected
X
X
X
X
X
X
X
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III. RESPONSE TO LEADERS
Greek Word
EIDENAI (v.)
HEGEISTHAI (v.)
HUPAKOUO (v.)
HUPAKOE (n.)
HUPEIKETE (v.)
HUPOTASSO (v.)
PEITHOMAI (v.)
ANECHO (v.)
Basic Meaning
New Testament Uses
From word “to know, to be acquainted, to respect
To consider, regard, esteem. Same root word as
HEGOUMAI – leader.
To obey, lit. to hear under, used of slaves
answering the door, Acts 12:13
Of Christians to leaders, I Thess. 5:12
Of Christians to leaders, I Thess. 5:12
Obedience.
Of Christians to God’s Word, Acts 6:7;
Rom. 10:16; II Thess. 1:8, to God Himself,
Rom. 1:5; 15:18; 16:26, to Paul’s rebuke, II Cor. 2:9;
7:15; 10:6.
Of Christians to leaders (elders) Heb. 13:17
Of God and Christ only, Rom. 8:20; I Cor. 15:25, 27;
Eph. 1:22; Heb. 2:8
To yield, give way to
Active voice: To place under, to subject
Of wives to husbands, Eph. 5:22-24,
slaves to masters, I Pet. 2:18;
citizens to rulers, Rom. 13:1; Tit. 3:1,
one to another, Eph. 5:21.
* very similar concept in above word.
Of Christians to servants/workers, I Cor. 16:15-18
To endure, put up with, listen willingly
(only in the middle voice).
Refused to leaders who do not act in line with the truth
of the gospel, Gal. 2:5
Of people who accept the gospel, Acts 17:4; 28:24.
Of Christians to righteousness, Rom. 2:8, to truth,
Gal. 5:7
Of Christians to leaders, Heb. 13:17
Of Christians to one another, Eph. 4:2; Col. 3:13
Of hearing exhortation, Heb. 13:22
Christians to those who teach a different Jesus,
II Cor. 11:4
Who enslave, etc. II Cor. 11:19-20
This rejected by Paul, II Cor. 11:21
Not Used
Rejected
X
X
Of slaves, children, wives, Eph. 6:1, 5; Col. 3:20, 22;
I Pet. 3:6
Middle voice: To subject oneself to,
to submit, to follow the divinely willed
order.*
To obey, to be persuaded, to be convinced.
Passive form of verb which means to persuade,
Acts 18:4; 19:8. Root word is believe, trust.
Application to Leaders
Used
X
X
X
X
X
X
X
X
X
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PART II. WORD STUDY OF CHRUCH LEADERSHIP – PRINCIPLES AND APPLICATIONS
The Greek language has leadership terms ranging from rigid authoritarianism to informal
personal relationships. This study demonstrates that when the writers of the New Testament had such
choices available to them they consistently chose the less authoritarian term to describe leaders in the
church. The above chart is designed to provide those who want to study this topic with a list of words,
scriptures and basic definitions. The study attempts to fairly represent the evidence, even when it has
required a change of previous views. Sources for study were:
Bauer, A Greek-English Lexicon of the New Testament, 4th ed. Rev. by Arndt and Gingrich, 1952.
The New International Dictionary of New Testament Theology, Colin Brown, ed. 1971
Theological Workbook of the New Testament, G. Kittel, ed., 1964.
The most important application of this study is to enable the reader of our English translations to
capture the “flavor” of the leadership words in the New Testament and, thereby, guard against reading
into these wo rds meanings which are based on our experiences or preferences. In addition to this
primary application, the following principles and applications are proposed as corrective of erroneous
leadership views which are currently taught in the so-called “discipling movement.”
Principle: New Testament leadership focuses on service, hard work, caring interpersonal relationships,
and examples. These are things which elicit respect, trust, imitation, and willing obedience. New
Testament leadership does not consist of highly structured positions of power and authority which
require absolute obedience to rules and opinions. Evidence for this is seen in the following:
1) Leadership terms are usually functional (actions) rather than positional (titles). Notice how present
participles are used to describe leaders by what they do – “the ones working hard among you.”
2) Emphasis is given to hard work, service, and responsible concern to meet the needs of each other in
the body.
Application: While care should be taken to encourage efficient working of the body, its simple structure
as an organism must not be cast aside in favor of a highly structured authoritarian pyramid. Eve n the
apparent biblical precedent of the Jethro principle (Exodus 18) should be viewed as an Old Testament
model for the nation that is superceded by the New Testament body of Christ.
Principle: Words of inherent authority which require absolute obedience are always reserved as the
right of God and the Lord Jesus through the Word. This absolute power of deity is tempered by the
revelation of mercy and grace which is accepted in the obedience of faith. When terms of absolute
authority are seen in human rulers they are examples which Christian leaders are to reject.
Applications :
1. Any concept of an “umbrella of authority” (government, master-slaves, husband-wives, parentschildren, and leaders- members) which is expressed in the same type of leadership and response is
clearly false.
2. The self- giving love of God in Christ and the “weakness” (by human wisdom) of the cross are
factors which radically alter the Christian view of leadership (cf. II Cor. 11:1ff; 11:16-12:13; I Peter
2:21-25)
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3. Discipleship expressed in terms of a “discipler”* who must be fully obeyed in everything by her/his
“disciple”* is unbiblical. Such unqualified obedience belongs only to God and is expressed by faith
(Rom. 1:5; 16:25).
*Jesus rejected this use of “discipler” and “disciple” since
He is the only Master (Discipler) and we are all brothers (Matt. 23:8-11).
4. Every Christian must be guided to make their own faith response to Christ (II Cor. 1:24). Any
demand or system which is contrary to this faith system which is our freedom in Christ is not to be
submitted to (Gal. 2:5, 14ff).
5. Evangelists – and any other Christian – should speak the divine word of scripture with all
impressiveness/commandingness (Tit. 2:15) but they are not, thereby, possessors of authority over
the church or its elders.
Principle: A variety of leaders serve, equip, and guide the body of Christ at the congregational level. As
congregations mature the primary responsibility of leadership is entrusted to a group of men called
elders, overseers, and pastors. They are called to a servant leadership of/with the body rather then an
authoritarian leadership over the body.
Applications :
1. Except for their decision- making and management responsibilities all the functions of elders are also
to be exercised by every Christian. This suggests that elders are people already involved in informal
leadership who are recognized and entrusted with leadership by the body – not by some higher
official within or outside the congregation.
2. In view of this fact it is proper for congregations led by their elders (or congregations without elders)
to appoint people to work in areas which are part of the elders’ work (such as counseling, teaching,
equipping, etc.) Some may be employed full time to do one or more of these works – a staff. They
should exercise the same qualities of leadership as any other Christian since they do not acquire any
special or inherent authority by virtue of being fulltime ministers (servants). Whether deacons
(special servants) or staff they should have authority (“right to act”) within the limits of their work
assigned to them.
3. The body functions best when leadership flows from and responds to the diversity of gifts in the
body. Therefore, any congregation whose program does not recognize and utilize this diversity must
not judge acceptability with God and worth in the body on the basis of conformity to one program.
Note: A related topic to church leadership is the question of the relationship of Paul and his co-workers
(missionary team) to the permanent structure of the church. A detailed examination of this relationship
is found in Robert Banks: Paul’s Idea of Community, Eerdmans, 1980, chapters 15, 16. Banks
concludes that Paul did not make this team “the organizational link between the local churches
suggesting the basis for a wider conception of ekklesis of a “denominational” kind” (p. 170). The
rejection of local autonomy and growing authority over the churches by leaders in the discipling
movement is contrary to the New Testament.
Tom Yoakum
101 Kanungum Trail
Shelton, Conneticut 06484-4978
1-203-225-0699
[email protected]
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