The Bishop’s Role in the Bible: How Often Is It Mentioned?

How many times is the word “bishop” mentioned in the Bible?

As we explore this question, we must approach it with both scholarly precision and spiritual discernment. The word “bishop” as we understand it today does not appear in the original biblical languages. But the Greek word “episkopos,” which is often translated as “bishop” or “overseer,” does appear in the New Testament.

In the original Greek text of the New Testament, the word “episkopos” occurs 5 times. These occurrences are found in:

1. Acts 20:28
2. Philippians 1:1
3. 1 Timothy 3:2
4. Titus 1:7
5. 1 Peter 2:25

In some English translations, such as the King James Version, the word “bishop” is used more frequently, as it is also used to translate other Greek terms that refer to church leadership roles. But in more modern translations, these other terms are often rendered differently to reflect nuances in the original language.

I find it fascinating how the understanding and translation of such terms can evolve over time, reflecting changes in church structure and our understanding of leadership roles. This evolution reminds us of the dynamic nature of language and interpretation.

Historically, the role of the bishop as we know it today developed gradually in the early church. The New Testament presents a picture of church leadership that is still in its formative stages. The term “episkopos” in the first century would not have carried all the connotations it does in modern ecclesiastical structures.

In the Septuagint, the Greek translation of the Old Testament, the word “episkopos” is used about 12 times, often to translate Hebrew words meaning “overseer” or “supervisor.” But these uses do not refer to a specific church office as we understand it today.

In our modern context, as we seek to understand and apply these biblical principles, we must be careful not to impose later ecclesiastical structures onto the early church. Instead, we should strive to grasp the spirit of servant leadership and pastoral care that these terms embody.

What is the biblical definition of a bishop?

In the New Testament, the Greek word “episkopos,” which is often translated as “bishop” or “overseer,” provides us with the foundation for understanding this role. The term literally means “one who watches over” or “one who looks after.” This etymology gives us a beautiful insight into the heart of what it means to be a bishop from a biblical perspective.

The apostle Paul, in his letter to Timothy, provides perhaps the most comprehensive description of the qualities and responsibilities of an episkopos. In 1 Timothy 3:1-7, he writes:

“Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.” (NIV)

This passage suggests that a bishop is, a person of exemplary character. I find it noteworthy that Paul emphasizes personal qualities and interpersonal skills over specific duties or powers. This indicates that the role of bishop is fundamentally about who a person is, not just what they do.

Historically, we see that in the early the terms “episkopos” (overseer/bishop), “presbyteros” (elder), and “poimen” (pastor) were often used interchangeably. This suggests that the role of bishop was not initially as distinct from other leadership roles as it would later become. The bishop was essentially a pastoral leader, charged with overseeing the spiritual welfare of the community.

The biblical definition of a bishop also includes the aspect of teaching and preserving sound doctrine. In Titus 1:9, Paul writes that a bishop “must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.” This highlights the bishop’s role as a guardian of the faith, responsible for ensuring that the truth of the Gospel is faithfully transmitted and defended.

Another crucial aspect of the biblical definition of a bishop is the concept of servant leadership. Jesus himself set this example, saying, “The Son of Man did not come to be served, but to serve” (Mark 10:45). This principle is echoed in 1 Peter 5:2-3, where Peter exhorts the elders (which would include bishops) to “Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock.”

The biblical definition of a bishop is that of a servant leader who oversees the spiritual well-being of the community, teaches and preserves sound doctrine, and leads by example. It is a role of great responsibility and humility, requiring a deep commitment to Christ and to His people.

What are the main roles and responsibilities of a bishop according to the Bible?

The bishop is called to be a shepherd of God’s flock. This imagery, drawn from Jesus’ own words in John 10, is powerfully echoed in 1 Peter 5:2-3, where Peter exhorts the elders (which would include those we now call bishops) to “Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock.” This pastoral role encompasses nurturing, protecting, and guiding the community of believers.

The bishop is responsible for teaching and preserving sound doctrine. Paul emphasizes this in Titus 1:9, stating that a bishop “must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.” This role as a guardian and teacher of the faith is crucial for maintaining the spiritual health and unity of the community.

Another key responsibility is that of oversight and administration. The very term “episkopos” implies this supervisory role. In Acts 20:28, Paul charges the Ephesian elders to “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers.” This involves not only spiritual oversight but also practical management of the church’s affairs.

The bishop is also called to be a model of Christian living. In 1 Timothy 3:2-7, Paul provides a list of qualities that a bishop should embody, including being “above reproach, faithful to his wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.” This emphasis on personal character underscores the importance of leading by example.

The bishop has a responsibility to equip others for ministry. Ephesians 4:11-12, while not specifically mentioning bishops, speaks of leaders who are to “equip his people for works of service, so that the body of Christ may be built up.” This suggests that a key role of church leaders, including bishops, is to empower and prepare others to serve.

The bishop also plays a crucial role in maintaining unity within the church. In his letters, Paul frequently addresses issues of division and calls for unity. The bishop, as a leader, is responsible for fostering this unity, resolving conflicts, and promoting harmony among believers.

Another important aspect of the bishop’s role is that of intercession. In 1 Timothy 2:1-2, Paul urges that “petitions, prayers, intercession and thanksgiving be made for all people—for kings and all those in authority.” While this is a call to all believers, it is particularly pertinent for those in leadership roles.

Lastly, the bishop has a responsibility to exercise church discipline when necessary. In 1 Corinthians 5, Paul addresses the need to confront sin within the church community. This difficult but essential task falls primarily to those in leadership positions.

In our modern context, as we seek to apply these biblical principles, we must be mindful of the evolving nature of church structures and the diverse contexts in which bishops serve. Yet, the core responsibilities of pastoral care, teaching, oversight, and servant leadership remain as relevant today as they were in the early church.

Who were some notable bishops mentioned in the Bible?

We must consider the apostles themselves. While not called “bishops” in Scripture, they were the first overseers of the early Christian communities. Peter, in particular, is often seen as a prototype of later bishops. In Acts 1:20, referring to Judas, Peter quotes from Psalm 109:8: “May another take his place of leadership.” The Greek word used here, “episkopÄ”n,” is related to “episkopos” (bishop/overseer). This suggests a continuity between the apostolic role and later episcopal functions.

James, the brother of Jesus, is another figure who could be considered a proto-bishop. Although not one of the Twelve, he emerged as the leader of the Jerusalem church. His role in the Council of Jerusalem (Acts 15) demonstrates his authority and oversight in making crucial decisions for the early Christian community.

Timothy and Titus, while not explicitly called bishops in Scripture, were clearly entrusted with episcopal-like responsibilities by Paul. In his letters to them, Paul provides instructions on church leadership, ordination, and the handling of doctrinal and disciplinary issues – all functions that would later be associated with the role of bishop.

In the book of Revelation, the “angels” of the seven churches (Revelation 2-3) are often interpreted as referring to the overseers or bishops of these communities. While this interpretation is not universally accepted, it suggests the emerging importance of individual leaders in local churches.

Paul addresses his letter to the Philippians to “all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons” (Philippians 1:1). This is one of the clearest references to “episkopoi” (overseers/bishops) as a distinct group within a local church.

Historically it’s fascinating to observe how these early leadership roles evolved into the more formalized office of bishop in the post-apostolic period. Figures like Ignatius of Antioch, Polycarp of Smyrna, and Clement of Rome, while not mentioned in the Bible, were among the first to be clearly identified as bishops in the early second century.

I find it intriguing to consider the personal qualities and leadership styles of these early church leaders. They faced immense challenges – persecution, doctrinal disputes, and the practical difficulties of guiding a rapidly growing movement. Their ability to provide stable leadership and pastoral care in such circumstances is truly remarkable.

It’s also important to recognize that the development of church leadership roles was a gradual process, influenced by both the guidance of the Holy Spirit and the practical needs of the growing Christian communities. The flexibility and adaptability shown by these early leaders offer valuable lessons for church leadership today.

Let us be inspired by their example of servant leadership, their courage in the face of adversity, and their dedication to the truth of the Gospel. May we, in our own time and contexts, strive to embody the same spirit of humble service and faithful oversight that characterized these early leaders of the Church.

And let us pray for all those who serve in leadership roles in the Church today, that they may be guided by the wisdom of the Holy Spirit and the examples of these faithful servants who have gone before us.

How does the New Testament describe the qualifications for becoming a bishop?

The most comprehensive list of qualifications for bishops (or overseers) is found in 1 Timothy 3:1-7 and Titus 1:5-9. These passages, written by the Apostle Paul, offer a detailed portrait of the ideal candidate for episcopal leadership. Let us examine these qualifications with care and reflection.

Paul emphasizes the importance of personal character. He states that a bishop must be “above reproach” (1 Timothy 3:2, Titus 1:6). This overarching quality sets the tone for all that follows. I find it major that Paul begins with this holistic view of character, recognizing that leadership in the Church is fundamentally about who a person is, not just what they can do.

The New Testament also stresses the importance of family life for a bishop. Paul writes that a bishop should be “faithful to his wife” (1 Timothy 3:2) and “a man whose children believe and are not open to the charge of being wild and disobedient” (Titus 1:6). This emphasis on family relationships reflects the understanding that one’s ability to lead in the domestic sphere is indicative of one’s capacity to lead in the Church.

Self-control and temperance are also highlighted as crucial qualities. A bishop must be “temperate, self-controlled, respectable” (1 Timothy 3:2). These qualities speak to the need for emotional and spiritual maturity in those who would lead God’s people.

Hospitality is another key qualification mentioned by Paul. A bishop must be “hospitable” (1 Timothy 3:2, Titus 1:8). This quality reflects the pastoral nature of the episcopal role and the importance of creating a welcoming environment for all members of the community.

The ability to teach is also emphasized as a crucial skill for bishops. Paul states that a bishop must be “able to teach” (1 Timothy 3:2) and “encourage others by sound doctrine and refute those who oppose it” (Titus 1:9). This underscores the bishop’s role as a guardian and transmitter of the faith.

Paul also provides a list of negative qualities that a bishop must avoid. These include being “not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money” (1 Timothy 3:3). These prohibitions further emphasize the need for self-control and a spirit of gentleness and peace.

Interestingly, Paul also mentions that a bishop “must not be a recent convert” (1 Timothy 3:6). This qualification recognizes the need for spiritual maturity and experience in the faith, guarding against the dangers of pride that might come with rapid advancement.

Finally, Paul notes that a bishop “must also have a good reputation with outsiders” (1 Timothy 3:7). This qualification acknowledges the public nature of the episcopal role and the importance of maintaining a positive witness to those outside the Church.

What’s the difference between a bishop, elder, and pastor in the Bible?

In the New Testament, we find these terms often used interchangeably, suggesting a fluidity in early church leadership that may surprise us today. The Greek words episkopos (overseer or bishop), presbyteros (elder), and poimen (shepherd or pastor) all refer to leaders within the early Christian communities.

The term “bishop” (episkopos) appears in Acts 20:28, where Paul addresses the elders of Ephesus, calling them “overseers” and exhorting them to “shepherd” the church. Here, we see all three concepts united in one group of leaders. Similarly, in 1 Peter 5:1-2, Peter urges the elders to “shepherd the flock of God that is among you, exercising oversight.” Again, the roles are intertwined.

But as the Church grew and faced new challenges, these roles began to differentiate. By the early second century, we see in the letters of Ignatius of Antioch a more distinct role for the bishop as a single leader presiding over a local with elders (presbyters) and deacons serving under him.

Psychologically this development reflects a natural human tendency to create hierarchies and defined roles as organizations grow. It also speaks to the need for clear leadership in times of doctrinal disputes and persecution.

The term “pastor” (poimen) is used less frequently in the New Testament, appearing only once in Ephesians 4:11 in reference to church leaders. But the concept of shepherding is a rich biblical metaphor for leadership, rooted in the Old Testament and exemplified by Christ himself as the Good Shepherd.

I must note that the development of these roles was not uniform across all early Christian communities. Local needs and cultural contexts influenced how leadership structures evolved. The house churches of the first century had different needs than the larger urban congregations of the third and fourth centuries.

It’s important to remember that these terms describe functions more than fixed offices in the early church. A bishop was an overseer, tasked with guarding the doctrine and unity of the church. An elder was respected for wisdom and experience. A pastor was charged with nurturing and guiding the flock.

In our modern context, these roles have taken on more specific meanings in different Christian traditions. Some denominations maintain a threefold order of bishop, presbyter (priest), and deacon. Others see the terms as largely synonymous, emphasizing the pastoral and teaching functions over hierarchical distinctions.

As followers of Christ, we are called to respect and support those who lead us, whatever title they may bear. At the same time, we must remember that all leadership in the church is ultimately in service to Christ and His people. Our leaders, whether called bishops, elders, or pastors, are entrusted with the precious task of shepherding God’s flock, a responsibility that demands both humility and courage.

Although these terms had fluid meanings in the New Testament era, they all point to the layered nature of Christian leadership – overseeing, shepherding, and providing mature guidance. As the Church grew and faced new challenges, these roles became more distinct, but their fundamental purpose remained the same: to nurture the body of Christ and proclaim the Gospel to all nations.

How did the role of bishops develop in the early Christian church?

In the earliest days of the as recorded in the Acts of the Apostles, leadership was primarily in the hands of the apostles themselves. They were eyewitnesses to Christ’s ministry and resurrection, entrusted with the task of spreading the Gospel. As the Church grew beyond Jerusalem, we see the emergence of local leaders, often referred to as elders (presbyteroi) or overseers (episkopoi) (Alikin, 2010, pp. 183–210; Countryman, 1979, pp. 261–268).

By the end of the first century, as the apostolic generation passed away, there was a growing need for stable local leadership. The letters of Ignatius of Antioch, written around 110 AD, provide our earliest clear evidence of a threefold ministry of bishop, presbyters, and deacons. Ignatius emphasizes the bishop as the center of unity for the local presiding over the Eucharist and maintaining doctrinal purity (Lankina, 2018, pp. 684–717).

This development was not uniform across all Christian communities. In some areas, a collegial model of leadership by a group of elders persisted longer. But the monarchical episcopate – a single bishop leading each local church – became increasingly common throughout the second century.

Psychologically this shift towards more defined leadership roles can be understood as a response to the human need for structure and clear authority, especially in times of crisis or rapid change. The early Church faced both internal challenges, such as doctrinal disputes, and external pressures from persecution. A strong, centralized leadership could provide stability and a unified voice.

As historians, we must also consider the influence of the surrounding culture. The Roman Empire provided models of hierarchical organization that may have influenced church structures. the Jewish synagogue system, with its elders and teachers, likely informed early Christian leadership patterns.

By the third century, we see bishops taking on broader responsibilities. They became the primary teachers and guardians of orthodox doctrine, a crucial role in an era of competing interpretations of the faith. Bishops also increasingly acted as representatives of their communities to the secular authorities, a role that would become even more major after the conversion of Constantine (Vesevska, 2018; Villarreal-Thaggard, 2013).

The Council of Nicaea in 325 AD marks a major moment in the development of the episcopate. Here, we see bishops gathering from across the Empire to define core doctrines of the faith. This council also established norms for the selection and authority of bishops, including the idea that a bishop should be ordained by at least three other bishops.

Throughout this period, the understanding of the bishop’s role was deeply rooted in biblical and theological reflection. The bishop was seen as a successor to the apostles, entrusted with preserving and passing on the apostolic faith. The image of the bishop as shepherd, drawing on Christ’s own words, remained central to the understanding of episcopal ministry (Methuen, 1995, pp. 197–213).

As the Church expanded into new territories, bishops played a crucial role in missionary activity. They were often the ones who established new Christian communities and ordained leaders for them. This missionary dimension of the episcopate reflects the Church’s growing self-understanding as a universal community, transcending cultural and political boundaries.

In reflecting on this history, we see how the role of bishops developed in response to the needs of the growing always seeking to remain faithful to the apostolic mission. The episcopate evolved as a ministry of unity, doctrinal guardianship, and pastoral care. Although the specific forms of episcopal ministry have varied across time and different Christian traditions, its essential purpose remains: to serve the people of God and to bear witness to the Gospel of Jesus Christ.

What did the Church Fathers teach about bishops and their importance?

One of the earliest and most influential voices on this matter is Ignatius of Antioch. Writing at the beginning of the second century, Ignatius emphasizes the central role of the bishop in the life of the local church. For Ignatius, the bishop is the focal point of unity, representing Christ in the midst of the community. He writes, “Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church.” This powerful image underscores the sacramental nature of the bishop’s role, acting as a living icon of Christ among the faithful (Lankina, 2018, pp. 684–717).

Irenaeus of Lyon, writing later in the second century, develops the concept of apostolic succession. He sees bishops as the guardians of apostolic tradition, tracing their authority back to the apostles themselves. For Irenaeus, this succession is not merely a matter of historical lineage but a guarantee of doctrinal fidelity. The bishop’s role in preserving and transmitting the faith becomes paramount in his thought.

Cyprian of Carthage, in the third century, further elaborates on the unity of the Church as expressed through the episcopate. He famously declares, “The episcopate is one, each part of which is held by each one for the whole.” This powerful statement speaks to the collegial nature of episcopal ministry, where each bishop, while responsible for a local participates in the leadership of the universal Church.

Psychologically we can see how these teachings addressed the human need for stability and authority in matters of faith. In a time of persecution and doctrinal disputes, the figure of the bishop provided a tangible link to the apostolic tradition and a visible sign of the Church’s unity.

I must note that the Fathers’ teachings on bishops were not merely theoretical but deeply rooted in the practical realities of early Christian communities. Bishops were often at the forefront of defending their flocks against persecution, caring for the poor, and arbitrating disputes. The writings of Ambrose of Milan and Augustine of Hippo, for instance, give us vivid pictures of bishops deeply engaged in the social and political issues of their day (Countryman, 1979, pp. 261–268).

The Cappadocian Fathers – Basil the Great, Gregory of Nazianzus, and Gregory of Nyssa – offer powerful reflections on the spiritual dimensions of episcopal ministry. They emphasize the bishop’s role as a teacher and model of Christian virtue. Gregory of Nazianzus, in particular, speaks of the awesome responsibility of the episcopate, likening it to the purification required of Old Testament priests before entering the Holy of Holies.

John Chrysostom, known for his eloquent preaching, provides some of the most detailed teachings on the practical aspects of episcopal ministry. His work “On the Priesthood” offers a comprehensive vision of the bishop’s role, emphasizing pastoral care, preaching, and personal holiness. Chrysostom does not shy away from addressing the challenges and temptations faced by bishops, providing a realistic and deeply spiritual guide for church leaders.

The Fathers’ teachings on bishops were not uniform or static. They developed over time in response to the changing needs of the Church and the challenges it faced. But certain themes remain constant: the bishop as a center of unity, a guardian of apostolic tradition, a teacher of the faith, and a shepherd of souls.

In our modern context, these patristic teachings continue to inform and inspire our understanding of episcopal ministry across various Christian traditions. They remind us that the role of bishop is not merely administrative but profoundly spiritual and ecclesial. The bishop, in the vision of the Fathers, is called to be a living witness to Christ’s presence in the a servant-leader who guides, teaches, and unites the people of God. This vision fosters a deeper appreciation for the bishop’s responsibilities, which extend beyond mere governance to embodying the heart and soul of the Church. As they engage with their communities, bishops also play a pivotal role in the dissemination of faith, ensuring that spiritual wisdom is accessible to all. In today’s world, where the demand for ‘christian pure acquisition news‘ is ever-present, bishops are challenged to communicate the relevance of the Gospel message in ways that resonate with contemporary believers while remaining rooted in the rich traditions of the Church.

How does the biblical concept of bishops compare to modern-day bishops in different Christian denominations?

In the New Testament, as we have discussed, the term “bishop” (episkopos) refers to overseers within local Christian communities. These leaders were charged with teaching, preserving sound doctrine, and shepherding the flock. Their role was intimately connected with the local and there is little evidence of a hierarchical structure extending beyond this local context (Countryman, 1979, pp. 261–268).

Today, we see a diversity of episcopal structures across Christian denominations, each reflecting different theological understandings and historical developments. In the Roman Catholic and Orthodox traditions, bishops are seen as successors to the apostles, possessing a special charism of teaching and governance. They form part of a hierarchical structure, with the Bishop of Rome (the Pope) having a unique role in the Catholic Church (Vesevska, 2018).

Anglican and some Lutheran churches maintain an episcopal structure that in many ways resembles the Catholic model, though with major theological differences regarding the nature of apostolic succession and the extent of episcopal authority. These churches often see their bishops as signs of unity and continuity with the early while also embracing more democratic elements in church governance.

Many Protestant denominations, particularly those emerging from the Reformation, have moved away from a distinct episcopal office. In these churches, the functions traditionally associated with bishops – oversight, pastoral care, and doctrinal guardianship – are often distributed among various leaders or bodies. Some may use the title “bishop” for senior pastors or overseers, but the role typically lacks the sacramental dimension found in Catholic, Orthodox, and Anglican understandings.

Psychologically these different approaches to church leadership reflect varying understandings of authority, community, and spiritual gifting. The more hierarchical models can provide a sense of stability and clear lines of authority, which some find reassuring in matters of faith. More distributed models of leadership may resonate with those who value democratic participation and individual conscience in religious matters.

I must note that the development of episcopal roles has been influenced by various factors beyond theology. Political contexts, cultural norms, and practical needs have all played a part in shaping how different traditions understand and implement episcopal ministry. The role of bishops in the medieval Western for instance, often included major secular power, a situation quite different from both the biblical model and most modern understandings (Rollason, 2014).

One major difference between biblical and many modern episcopal roles is the scale of oversight. While New Testament bishops were leaders of local communities, many bishops today have responsibility for multiple congregations across large geographical areas. This expanded role brings both opportunities and challenges, as bishops seek to provide effective leadership and maintain connection with diverse communities.

Another key development is the increased emphasis on the bishop’s role in broader church governance and ecumenical relations. Many modern bishops participate in national and international bodies, representing their churches in dialogues with other denominations and engaging with social and political issues. This aspect of their ministry, while rooted in the biblical call to unity and witness, has developed far beyond what we see in the New Testament context.

Despite these differences, there are also major continuities between biblical and modern episcopal roles. The core functions of teaching, pastoral care, and maintaining doctrinal integrity remain central to the episcopal ministry across many traditions. The image of the bishop drawn from biblical metaphors, continues to shape understandings of this role.

In our ecumenical age, we are called to appreciate the diverse ways in which different Christian traditions have sought to embody faithful leadership. Although we may differ in our specific understandings of episcopal ministry, we can recognize in each approach a sincere attempt to be faithful to Christ’s commission to feed His sheep and guard His flock.

What guidance does the Bible provide for how Christians should relate to and respect bishops?

The New Testament provides several key principles for how believers should interact with their spiritual leaders, including those we now call bishops. In 1 Thessalonians 5:12-13, Paul exhorts the faithful to “respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.” This passage emphasizes the importance of honoring church leaders for their service and the spiritual labor they undertake on behalf of the community.

Similarly, in Hebrews 13:17, we read, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.” This verse highlights the weighty responsibility placed on spiritual leaders and calls for a cooperative attitude from the faithful that allows leaders to fulfill their duties joyfully.

Psychologically these instructions recognize the importance of healthy authority structures for community well-being. Respect for leadership can foster unity and provide a sense of security, especially in times of challenge or uncertainty. But it’s crucial to note that this respect is based on the leader’s function and faithfulness, not on personal power or status.

I must point out that the early church faced many challenges in leadership, including false teachers and those who abused their positions. This context helps us understand why the New Testament also emphasizes discernment and accountability.