Does the Bible teach that there should be a plurality of elders?

Again, in Titus 1:5, we find Titus left in the island of Crete to ordain elders in every city.

From these two scriptures we learn (1) That the appointment of elders was a purely apostolic function, accomplished by the Apostles themselves or by their delegates; (2) Not one elder, but elders, were appointed; and not to a diocese or district, but to the gathering (we saw on a previous occasion that in apostolic times there was only one assembly of Christians in any given place, which was an expression of the one Assembly or church of God); and such men would be specially guided by the Holy Ghost to walk before the infant assemblies as "patterns to the flock."

Such was certainly the case with the bishops or elders. That bishops and elders were the same is clear from Paul's language to Titus, whom, he says, he left in Crete, to set things in order, and to "ordain elders in every city, as I had appointed thee; if any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly. For a bishop must be blameless, as the steward of God" (Titus 1:5-7). So Peter exhorts the elders to "feed the flock of God which is among you, taking the oversight thereof" (literally, "bishopping them"), "not by constraint, but willingly" (1 Peter 5:2). In like manner we read that when Paul from Miletus "sent to Ephesus and called the elders of the Church," he beseeches them — "Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost has made you overseers," — or "bishops," which is the same word in the original (Acts 20:17, 28).

The elders and bishops, or overseers, then, were the same persons. There were, as the passages quoted in the last paragraph will show, several in each assembly, and their appointment is always either by apostles or apostolic delegates. When Paul and Barnabas, in their first journey, had reached Derbe, they returned through the various cities which they had before visited, comforting and exhorting the brethren, "and when they had ordained them elders in every Church, and had prayed with fasting, they commended them to the Lord on whom they believed" (Acts 14:23). This shows, not only that elders were appointed by the apostles, and that there were several of them in each assembly, but also that the assembly was not dependent upon them. The journey described occupied a considerable time, and during this time, till the apostle's return to each city, the Church of that city had no elders, notwithstanding the persecution it endured and the little knowledge it possessed.

It remains only to remark that God's bishops never stood alone. The charge is one, but exercised in all known scriptural instances by a plurality of persons. There were bishops watching over the saints in Christ Jesus at Philippi; and elders, who, as we have seen, are the same persons under another name, were appointed by apostolic direction 'in every city' in which a Church or assembly of God was found.9

These were the offices then in the various assemblies, which the apostles, and Paul in particular, established when all was yet in order. There were in each assembly several elders.

Another matter may claim brief notice here, though it may seem somewhat of an anticipation. The elders of the church are designated 'overseers' or 'bishops' by the apostle (ver. 28): 'Take heed to yourselves and to all the flock in which the Holy Ghost made [set] you bishops, to feed [tend] the church of God, which He purchased with His own blood.' This identification falls in with every scriptural notice we possess. Such is the genuine inference from 1 Tim. 3:1-7 as well as from 1 Tim. 5:17-19 and still more plainly from Titus 1:5-6, compared with verses 7, 9, as well as from Acts 11, 14, 15, 16, and 21, and from 1 Peter 5 and James 5, no less than Phil. 1:1. The great distinction which soon reigned in Christendom between bishops and presbyters is wholly unknown to the word of God.

Not one, but more were appointed in each assembly or city, where charges were conferred at all. There was regularly a plurality of elders and bishops. They might be men of gift, teachers, or evangelists; but the indispensable work was to 'rule' or 'preside'. This was the object of their appointment, for appointed they certainly were by apostolic authority direct, or indirect when an apostle could not be there (as for instance by Titus commissioned for the purpose by the apostle Paul (Titus 1:5). The gifts, on the other hand, were given by Christ without any such intervention. A pastor, teacher, or evangelist, as such, was never nominated by an apostle or an apostolic delegate.

But how does Scripture speak? That there were elders (or "bishops") and deacons in the early church no one will deny. We read that the apostles "ordained them elders in every church" (Acts 14:23). "Every church" means in the particular district named; the reason of this remark will be apparent presently. We find also that Titus was left in Crete to set in order the things that were wanting and to ordain* elders in every city, as the apostle appointed. (This chapter shows clearly that "elders" and "bishops" were the same persons). Such were to rule (1 Tim. 5:17), to oversee the flock (Acts 20:28), and to exhort with sound doctrine and convince gainsayers (Titus 1:9). Gifts were not indispensable for this office, though doubtless of great service if possessed (see 1 Tim. 5:17). Moral qualities were the great requisite, as both Timothy and Titus show. They must be irreproachable in every way, and their homes must be well governed. They were supposed also to be men of experience and married (1 Tim. 3:1-6). They were appointed by the apostles or their delegates. Hands were probably laid on them, but Scripture nowhere directly says so. Their work was purely local. An elder at Ephesus had no authority at Corinth nor vice-versa. It should be noted also that there were always several in every assembly (Acts 20; Phil. 1:1, etc.) The notion of episcopacy, i.e., one person ruling (with the title of lord, alas!) over all the churches throughout a province, is quite unknown to the Word of God.

The next office in order will be that of bishops or elders. I say bishops or elders, because in fact they are but two names for the same office. This is proved beyond dispute from Acts 20. We there read that Paul sent for "the elders of the church" (v. 17). In speaking to them, he terms them "overseers" (v. 28) — i.e., bishops (ἐπισκόπονς). Well, these are never found alone. The Church at Ephesus, in the passage before us, had more than one. Paul called the "elders" of the Church. So too in Acts 14:23, Paul and Barnabas "ordained them elders in every city." In the epistle to the Philippians also we read of "the bishops and deacons" (Phil. 1:1; see also Acts 15:23; Titus 1:5).

The next office in order will be that of bishops or elders. I say bishops or elders, because in fact they are but two names for the same office. This is proved beyond dispute from Acts 20. We there read that Paul sent for "the elders of the church" (v. 17). In speaking to them, he terms them "overseers" (v. 28) — i.e., bishops (ἐπισκόπονς). Well, these are never found alone. The Church at Ephesus, in the passage before us, had more than one. Paul called the "elders" of the Church. So too in Acts 14:23, Paul and Barnabas "ordained them elders in every city." In the epistle to the Philippians also we read of "the bishops and deacons" (Phil. 1:1; see also Acts 15:23; Titus 1:5).

I found another difficulty — that of "one-man ministry." If all the rest had been clear, this would have been an insurmountable problem. I found that there is not a single verse that speaks of an elder or a bishop of the church; nor is the word (in either case) ever found in the singular, except in the pastoral epistles where the qualifications of the office are detailed. In Acts 20:17, "He … called the elders of the church"; Acts 14:23, Elders in every church"; Phil. 1:1, "With the bishops"; Titus 1:5, "Ordain elders in every city"; 1 Peter 5:1, "The elders who are among you"; etc.

Thus, it is impossible to justify from Scripture, the Nonconformist method of appointing one elder or bishop to "preside over a church." In fact, the practice isn't even seriously defended, for I remember dining with some Congregational ministers when one of them began to condemn the practices of so-called "brethren." Interrupting, I asked, "Are you sure of your own position? Show me your Scriptural justification for one-man ministry." He replied, "That easily can be done." But, on being pressed, the only passage he could find was, "The seven stars are the angels of the seven churches" (Rev. 1:20). The others were equally helpless. This example shows not only how indefensible the practice is, but also, how easily we are led to take solemn and responsible positions without the guidance of the Word of God.

Elders come into view as the coadjutors of the apostles in the church at Jerusalem in Acts 15:2, 4, 6, 22, 23. They are, it will be observed, referred to in the plural. The notion of one bishop or presbyter being set over a church finds no support in the New Testament, and far less the idea of one bishop having the oversight of several churches. We read, therefore, in Philippians 1:1, of the "bishops" in the church at Philippi; several bishops in one church.