Following Scripture's Design for
Shepherding the Flock

Scripture gives a clear picture of church leadership through a plurality of elders. This is not a personal idea, nor is it a command from me, but rather counsel from God’s Word. In the New Testament, three words are used interchangeably for the same office: presbyteros (elder), episkopos (overseer), and poimēn (pastor or shepherd). Each emphasizes a different aspect of the role—wisdom, oversight, or care—but all describe the same office. In passages such as Acts 20 and 1 Peter 5, all three terms are applied to the same group of leaders.

Importantly, the New Testament does not present the church as led by a single pastor alone. Instead, it consistently shows elders in the plural leading each church in the singular. Acts 14:23 says, 

“They appointed elders [plural] in every church [singular].” 

Paul’s letter to the Philippians greets “the overseers [plural] and deacons” in one church. For this reason, the Baptist Faith and Message 2000 states simply: “Its scriptural officers are pastors and deacons” (Article VI). The word pastor here reflects the same office Scripture also calls elder and overseer.

Summary in Practice: Plurality of elders means the church is led not by one man alone but by a team of biblically qualified pastors/elders/overseers who shepherd the body together under Christ.

Historically, plurality of elders was the norm for Baptists. The London Baptist Confession of 1689 said, “The officers appointed by Christ… are bishops or elders, and deacons.” Early Baptists in England and America regularly set apart multiple elders along with deacons.

Over time, however, this changed. As Baptists spread across the American frontier in the 1700s and 1800s, many congregations were small and rural, only able to support one pastor financially. Revivalism during the Second Great Awakening further elevated the role of the preacher as the central figure of the church. Over time, the “single pastor with multiple deacons” model became standard in Baptist life. By the late 1800s and 1900s, most Baptist churches had drifted from the earlier pattern of plurality of elders.

Today, many are rediscovering the biblical and historical practice of multiple elders. The Baptist Faith and Message 2000 recognizes two scriptural offices: pastors and deacons. The word “pastor” here reflects the same office also called elder and overseer in the New Testament.

But we must be clear: truth is not determined by what most churches do. Truth is determined by God’s Word. Most Southern Baptists may not practice plurality of elders today, but the New Testament does. Texts like 1 Timothy 3 and Titus 1 give qualifications for elders not just for the first-century world, but for the church until Christ returns. Even if this means standing in the minority, we must stand on Scripture.

Summary in Practice: Early Baptists practiced plurality of elders, but on the frontier most churches could only support one pastor. Over time, the “one pastor plus deacons” model became the norm. Today, we are recovering the biblical and historic practice. Truth is not decided by majority opinion but by God’s Word, which calls for elders until Christ returns.

Yes, in many ways our deacons have stepped into roles that Scripture assigns to elders. Their hearts are big, and they love the Lord and His people. They have faithfully helped shepherd the body, especially when the load was too much for only one or two pastors. Sometimes they have even been assigned members to care for directly, functioning like “deacon-elders” or “delder.”

But this blurs the lines between the two biblical offices. Elders are called to shepherd, teach, and guard the flock (Acts 20:28; 1 Pet 5:1–3). Deacons are called to serve practical needs, promote unity, and support the ministry of the Word (Acts 6:1–6; 1 Tim 3:8–13). When deacons are asked to fill elder roles, two problems arise. First, deacons are stretched beyond the role God designed for them. Second, the church lacks a clearly identified group of shepherds devoted to the Word and prayer.

Historically, Baptist churches shifted from having multiple elders plus deacons to the more common model of one pastor plus deacons. This blurred the distinction even more. Yet the New Testament pattern is clear: elders and deacons both serve the church, but in distinct and complementary ways. Restoring that pattern frees deacons to focus on service and unity while ensuring that elders shepherd the flock.

Summary in Practice: Our deacons have served faithfully and even stepped into shepherding roles, but that has blurred the lines. Scripture calls elders to shepherd and deacons to serve. Returning to the biblical model will honor both roles as God intended.

Our current deacons have been faithfully serving in a role that has sometimes been blurred. Out of love for the pastor and the congregation, they have willingly taken on more than what Scripture specifically asks of them as deacons.

One example is when deacons are assigned to new families. This is not altogether wrong, but we must ask: are we expecting them to provide biblical counsel (the work of an elder), or are we asking them to meet practical needs and help families connect (the work of a deacon)?

Scripture is clear:

• Elders are called to shepherd, teach, and guard the flock (Acts 20:28; 1 Pet 5:1–3).

• Deacons are called to serve practical needs and promote unity (Acts 6:1–6; 1 Tim 3:8–13).

One clear biblical example of deacon service is the care of widows (Acts 6:1; 1 Tim 5:9–10, 16). Our deacons will continue to be assigned widows to care for, ensuring that no one in the body is neglected.

All of our current deacons meet the biblical requirements for deacons. Some of them may also meet the requirements for elders. None of our current deacons will be stepping down, but some of them may be stepping up.

Summary in Practice: Our deacons will not lose their place of service. Instead, they will gain clarity. Some will continue as deacons, faithfully serving widows and meeting practical needs. Others may step into elder training if both the church and the Spirit confirm their calling. In either case, we thank God for the faithful service of our deacons and look forward to strengthening our church through a clearer, more biblical structure.

The New Testament describes three groups working together in the life of the church: elders, deacons, and the congregation.

Elders are charged with shepherding, teaching, and guarding the flock. In Acts 20:28 Paul reminds the elders of Ephesus that the Holy Spirit made them overseers to care for the church of God, and in 1 Peter 5:1–3, Peter exhorts elders to shepherd the flock, exercising oversight without domineering. Elders lead by counsel, not by command, always pointing the congregation back to Scripture.

Deacons, whose title comes from the word diakonos (servant), are set apart to serve practical needs in order to support the ministry of the Word. In Acts 6, the apostles directed the church to choose men who would oversee the distribution of food to widows. This work almost certainly included handling money, purchasing supplies, and ensuring fair distribution. Their service freed the apostles to devote themselves to prayer and the ministry of the Word. Paul later gives qualifications for deacons in 1 Timothy 3:8–13, highlighting integrity, faith, and service.

The congregation, or ekklēsia, holds the final earthly authority under Christ. Jesus himself taught that unrepentant sin must be brought before the church (Matt 18:17). Paul instructed the Corinthians that when they were assembled, the church was responsible to discipline an unrepentant member (1 Cor 5:4–5). The church also guards the gospel itself, for Paul told the Galatians to reject even an apostle if he preached a different message (Gal 1:8–9). Elders lead, but the congregation alone has the authority to affirm leaders, receive and remove members, and guard the truth.

In practice, elders provide spiritual oversight while deacons serve practical needs, and together they work side by side for the good of the church. Philippians 1:1 shows both offices functioning together in the church at Philippi. Our church also believes it is wise and biblical to have more lay elders than staff elders, so that leadership is not dominated by employees of the church but is balanced with men who live and work in the same rhythms as the congregation. Proverbs 11:14 reminds us, “Where there is no guidance, a people falls, but in an abundance of counselors there is safety.”

Summary in Practice: Elders shepherd the church spiritually, deacons serve the church practically, and the congregation holds the final authority under Christ. Together these three groups work in harmony, with more lay elders than staff elders for balance and accountability.

What is really interesting is that Scripture does not require a church to have elders in order to be a true church. When Paul planted churches on his missionary journeys, many of them began without elders. For a time, they functioned with only the Word, the ordinances, and the gathered body of believers.

But Paul did not leave them that way. He consistently returned to appoint elders so that each church would be fully ordered and cared for.

• The churches in Galatia (Derbe, Lystra, Iconium, Antioch of Pisidia): In Acts 13–14, Paul and Barnabas preached the gospel and planted churches. Later, Acts 14:23 says, “They appointed elders for them in every church.”

• The churches in Crete: Titus 1:5 says, “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you.” The churches already existed, but they were not fully “in order” until elders were established.

• The Ephesian church: Paul planted this church in Acts 18–19. It began with just twelve disciples (Acts 19:7). Only later, in Acts 20:17, do we see Paul meeting with the Ephesian elders, showing that leaders were appointed after the church had grown.

• Other churches like Philippi and Thessalonica: Planted quickly in Acts 16–17. By the time Paul writes Philippians 1:1 and 1 Thessalonians 5:12–13, recognized leaders are in place.

And notice — these were not large churches. Most of them were small, house-based congregations made up of new believers in difficult settings. Yet Paul still appointed multiple elders in each one. Elders were not reserved for “megachurches” but were God’s design for even the smallest local gatherings.

When Paul and his co-laborers “appointed elders in every church” (Acts 14:23; Titus 1:5), the emphasis is on plurality. A church is not fully ordered until there is more than one man shepherding. But notice — Scripture never gives a required number of elders. It simply shows that churches are healthiest when there is a team of biblically qualified men caring for the flock together. In some places, that may mean two or three elders. In larger churches, it may mean more. The point is not the number but the presence of plurality.

The pattern is clear: a church can exist without elders for a time, but it is not complete until elders are appointed. A church without elders is like a newborn — alive and real, but not yet mature. As the church grows, God calls it to move toward the fullness of His design.

Summary in Practice: Being a small church doesn’t excuse us from following God’s Word. The New Testament shows that many churches began without elders, but the apostles always returned to establish them. These were small, ordinary congregations — just like ours. Scripture points to plurality as the mark of an ordered church, without requiring a specific number. Our goal is to move toward a team of elders so that Fellowship can be fully ordered according to God’s design.

The Bible is not silent on this question. Acts 6 provides a biblical model for selecting church leaders. While the passage specifically addresses the appointment of deacons, we can still derive principles for how the church identifies and sets apart leaders. When the apostles faced a need, they instructed the congregation, “Choose from among you seven men of good repute, full of the Spirit and of wisdom” (Acts 6:3). The congregation identified qualified men, and the apostles confirmed and set them apart.

Paul also gives clear qualifications for elders in 1 Timothy 3 and Titus 1, and he warns against laying hands on anyone hastily (1 Tim 5:22).

Following these principles, our process begins with the congregation. After the elders teach on the qualifications for the office, members prayerfully recommend men they believe meet those standards. The elders then pray, review, and discuss the recommendations. Only when they are in full agreement does a candidate move forward. At that point, the elders meet with the candidate, giving him time to seek the Lord to discern if he truly desires the noble task (1 Tim 3:1). If he confirms, he enters a season of training and testing, usually lasting a year. This reflects Paul’s instruction that candidates “must first be tested” (1 Tim 3:10). At the end of this time, the congregation affirms the man, and the elders lay hands on him, setting him apart for the work of shepherding (1 Tim 4:14).

Summary in Practice: New elders are chosen through congregational recommendation, elder review, a season of training and testing, and final congregational affirmation before being set apart by the laying on of hands.

For Fellowship: Because we do not yet have elders, our process will look slightly different until a plurality is in place. First, Pastor Travis will counsel the congregation on what the Bible teaches about elders and deacons. Then members will be invited to recommend elder and deacon candidates. Once submitted, Pastor Travis and the current deacons will meet to prayerfully consider those names. Together, they will contact potential candidates and let them know the congregation sees them as meeting biblical qualifications. Those men will then be asked to pray and discern if they truly desire this noble task (1 Tim 3:1).

• Deacon candidates will go through a year of training and, once completed, will be ordained by the church.
• Elder candidates will likewise train for a year, then be examined by an ordination board of elders from other like-minded churches. Upon successful examination, they will be presented to the congregation for affirmation and ordained to serve as elders at Fellowship.

Once we have a plurality of elders in place, the process will continue under their leadership, with our own elders guiding candidates through testing, training, and ordination.

Scripture warns against leaders who “lord it over” the flock (1 Pet 5:3). God’s design for plurality is actually meant to prevent the abuse of power, not create it. Several safeguards are built into the biblical model:

1. Plurality itself is a safeguard. No one man carries all the authority. Elders lead together as a team, checking and balancing one another. Proverbs 11:14 reminds us, “In an abundance of counselors there is safety.”
2. More lay elders than staff elders. This ensures that leadership is not dominated by paid staff, but balanced with men from the congregation who live and work in the same rhythms as the body.
3. The congregation retains final authority. Elders do not replace congregational decision-making. The church still affirms leaders, guards doctrine, and makes final decisions on membership and discipline (Matt 18:17; 1 Cor 5:4–5; Gal 1:8–9). Elders lead by counsel, not by command.
4. Elders do not recommend new elders or deacons. Instead, candidates are recommended by the congregation. Elders may test and train candidates, but the process begins and ends with the whole church. This prevents a self-perpetuating board of elders and keeps authority rooted in the congregation.
5. Financial oversight remains with the deacons and congregation. Elders may give counsel on vision and direction, but stewardship of church funds belongs to the deacons and is affirmed by the body.
6. Accountability to Scripture and qualifications. Elders must continually meet the character qualifications laid out in 1 Timothy 3 and Titus 1. If they fall short, the congregation has the authority and responsibility to remove them.

Summary in Practice: The elders will lead as a team, under the authority of God’s Word and with accountability to the congregation. At Fellowship, safeguards such as having more lay elders than staff elders, ensuring elders cannot recommend their own replacements, leaving financial oversight with the deacons and congregation, and keeping final authority in the hands of the body are designed to keep elders from becoming too powerful and to protect the health of the church.