Chapter 33 - Governance

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The original church was not of this world. It was an eternal entity suited to transcend the boundaries of space and time.

The eternal church was not governable by human life (psuche) apart from God. The temporal, organizational strategies of mankind were plainly inadequate to govern an eternal entity.

Theocracy

The eternal New Testament church was designed to be governed by God. Thus, its government was theocratic.

The Father chose to govern the eternal New Testament church through the immediate headship of Jesus Christ. (Romans 12:4-5; Ephesians 1:22-23; 4:15, 5:23; Colossians 1:18, 24, 2:19, 3:15) It was both representative (legal) and representational (organic).

The eternal New Testament church was not forced to submit to the immediate headship of Christ by the rule of law, the “law of sin and of death.” Instead, sharing life with Jesus, it was privileged to yield to His headship according to the gracious rule of His indwelling life (zoe), the “law of the Spirit of life (zoe) in Christ Jesus.”

The eternal New Testament church was governed by the rule of life (zoe) through the ordered equality of its members. By design of God, the members of the early church were equal in status but ordered in authority. They were equally important to the ecclesia of God but ordered by a divinely appointed hierarchy of authority.

Governed by God, each of the small group communities of the eternal New Testament church were recognized by the divine headship of Jesus Christ. Governance by His headship was satisfied according to the rule of life (zoe) through the ordered equality of its members.

Mediatorial Theocracy

The government of the eternal New Testament church was not only a theocracy. It was a mediatorial theocracy. It was a form of government ruled by God through human mediation. The mediation of the church was representative (legal) and representational (organic).

The divine governance of the New Testament church was mediated through human beings who were privileged to share life with God. As such, they accommodated the authoritative presence of God on earth. Consequently, the eternal function and form of the New Testament church were protected and preserved, and thus, the fulfillment of its eternal purpose and mission were assured.

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Brothers and Sisters

In the New Testament, the shared life members of the ecclesia of God were most often referred to as brothers and sisters. They were referenced as such 56 times in the Book of Acts and 180 times in the Epistles.

The co-equal, eternal life (zoe) sharing brothers and sisters of the New Testament church were awarded the privileged responsibility for its co-governance on earth. It was a mutual, cooperative obligation of eternal significance that demanded faith, humility, and submission to the immediate headship of the indwelling Christ.

Eldership

The brothers and sisters of each small group community of the New Testament church were served and supported by elders. As implied, elders were spiritually mature. Additionally, scriptural standard revealed that God appointed only men as elders. (1 Timothy 3:1-7; Titus 1:5-9)

The role of elders was important to the New Testament church. They supported and facilitated the equipping of the brothers and sisters by Christ. As a result, the brothers and sisters of the church were prepared for the work of ministry. Devoting “[themselves] to prayer and to the ministry of the Word,” the elders guided, modeled, persuaded, taught, fed, counseled, protected, warned, advised, rebuked, and corrected the New Testament church. (cf. Acts 6:4; 1 Timothy 3:1-7; Titus 1:5-9)

Elders did not rule the New Testament church for God. Instead, church elders were appointed to serve the body of Christ in the capacity of under-shepherds to Jesus Christ, the Chief Shepherd. Submitted to His headship, they served and supported the church body.

The service and support of the church elders never served to elevate themselves or humanity in general. Instead, it exalted Christ alone. By service and support, word and deed, the New Testament ministry of church eldership was intended to direct the church body to Jesus Christ, His immediate headship, and ministry of eternal life (zoe).

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Appointment

When the need arose, elders were chosen through divine appointment. They were appointed from within the brotherhood of the existing New Testament church body. Therefore, the prospective elder was known for his role of brother before he was appointed as elder. No matter how long a man had walked with Christ, if he did not first serve rightly in the role of a brother, he was not qualified to function in the role of elder.

Those appointed by God as elders did not need to be asked. As a brother, they had already been serving the ecclesia as prompted by God, not man. For that reason, they were known for their service and support. When there was a need for a new elder, those willing to wait on the Lord would discover that His provision, appointment, and prompting was clear.

Elders did not make decisions for the New Testament church. Instead, they participated in the decision-making process as brothers. In the case of difficult to resolve issues, the church elders were led by God to provide mature, scripturally based counsel.

Difficult decisions warranted collective submission to the leadership and wisdom of the elders by every member of each small group community. After the elders provided wise counsel, the members of the church body were to “obey.” (Hebrews 13:17) However, submission to the decision of the elders was not suggestive of blind obedience. The original language of Hebrews 13:17 indicates that New Testament church members were to allow themselves to be persuaded. Consequently, submission to wise counsel was always a personal choice made for the greater good of the body.

Deacons

The elders of each small group community of the New Testament church were served and supported by deacons. The word “deacon” is translated from the Greek diakonos. Relative to the context in which it is used, diakonos is also translated in the New Testament as “minister” or “servant.”

The cultivation of the role of deacon is first discussed in the Book of Acts. (6:1-6) Reputable men, “full of the Spirit and of wisdom,” were appointed by the elders to serve tables. Their appointment allowed the elders to devote themselves to “prayer and to the ministry of the Word.” (Acts 6:4)

As revealed by the Apostle Paul, the role of deacon was further illuminated during the approximately 30 years that transpired between the writing of the books of Acts and 1 Timothy. His detailed list of qualifications provided great insight into the role and responsibility of the deacon. (1 Timothy 3:8-10, 12-13)

It is apparent that women were appointed to serve in the role of deacon. Paul not only referenced women in his list of qualifications for deacons but specifically mentioned the work of Phoebe, who appeared to have been serving in the role of deacon. (Romans 16:1-2; 1 Timothy 3:11)

When there was a need for deacons, they were first approved by God. Secondarily they were appointed by the elders.

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Prayerful Consensus

The brothers, sisters, elders, and deacons of each small group community of the New Testament church were intended to cooperate with Christ in the governance of His ecclesia through faith, humility, and prayerful consensus. In contrast to majority rule, consensus referred to an opinion or general agreement reached by a whole group. Governance by consensus has been referred to as “government by unity, oneness, harmony, or mutual agreement.”

Diversity of opinion was not viewed as counterproductive for reaching consensus. Instead, each small group community of the New Testament church viewed it as a gracious, divinely inspired opportunity that allowed for the exercise of mutual restraint and the pursuit of greater dependence on God to reveal His will.

Prayerfully arriving at consensus was not always easy. It required extended, fervent prayer that could sometimes last hours, days, or even weeks. In addition to prayer and time, arriving at consensus necessitated faith, love, patience, humility, and gentleness.

Prayerfully arriving at true consensus was not the result of human effort. It was the fruit of collective submission to the headship of Christ through the fullness of His Spirit.

Through governance by prayerful consensus, no one was left behind. It enabled the New Testament church to “… preserve the unity of the Spirit in the bond of peace.” (Ephesians 4:3)

© 2025 James Hiatt

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