Bishops in the Bible

While it may not sound much like it, the English word "bishop" comes from Late Latin episcopus, from Greek episkopos, presumably via the Old Saxon biscop rather than via the French évêque, both of which ultimately trace back to the same Greek root. (source)

In the New Testament, we see "ἐπισκοπή" (episkope), which is translated as the office of bishop (or bishopric), but is also translated as "visitation" in the sense of an inspection (Luke 19:44 and 1 Peter 2:12).  This word is related to the middle voice verb, ἐπισκέπτομαι (episkeptomai), which means to visit (often with the connotation of doing so to provide relief).  Thus, when Jesus says "I was sick, and ye visited me," this verb is used (Matthew 25:36) and James uses the same verb to describe pure religion as being "to visit the fatherless and widows" (James 1:27).  The verb seems to be derived from ἐπί (epi - meaning "upon") and σκοπός (skopos - "look/observe/watch").  There is a similar construction of "oversee" in English.  Peter also uses the related verb ἐπισκοπέω (episkopeo) to describe a similar action (1 Peter 5:2)

The noun, ἐπίσκοπος (episkopos), is used both of Jesus himself (1 Peter 2:25) and of the human leaders of the churches in the New Testament.  In the following, we consider all the relevant uses in the New Testament of each of these three words.  I will use "bishop," even though that has come to have a "high church" connotation in the 21st century.

Acts 20:17-31

17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20 [And] how I kept back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I [am] pure from the blood of all [men]. 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

The word translated "overseers" is our noun (ἐπισκόπους).  It appears just once in this passage, but provides us with several observations.

First we see that already in Acts 20, Ephesus had multiple bishops, as ἐπισκόπους is plural.  Thus, a polyepiscopal model is present already in Ephesus.

Second, these bishops are described in term of having a shepherding role, as they are portrayed in a shepherd-sheep metaphor with respect to the other members of the church.    

Third, Luke uses bishops interchangeably with presbyters (πρεσβυτέρους) translated as "elders" here.  Notice as well that "of the church (ἐκκλησίας)" in verse 17 is singular.  

Fourth, while the shepherd metaphor and the word itself suggests a service role, the abuse of men referred to as "wolves," suggests a teaching role ("to draw away disciples (μαθητὰς) after them"). Disciples are typically associated with a teacher (διδάσκαλος).    

Philippians 1:1&4:22 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: ...  All the saints salute you, chiefly they that are of Caesar's household.

Paul's letter to the Philippians provides a few other details to flesh out our understanding of bishops.  There may be some ambiguity as to whether Paul and Timothy mean that they themselves are with bishops and deacons or whether those at Philippi have bishops and deacons with them.  I think the latter is intended.  

First, this passage suggests that Philippi (or Rome if the former view is taken) has more than one bishop.

Second, this passage suggests that bishops and deacons are distinct roles in the church, with "saints" being the general designation for the church members.

1 Timothy 3:1-7

1 This [is] a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; 3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4 One that ruleth well his own house, having his children in subjection with all gravity; 5 (For if a man know not how to rule his own house, how shall he take care of the church of God?) 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

This passage includes both the "office of a bishop" (ἐπισκοπῆς) and the word "bishop" itself (ἐπίσκοπον).  The passage lays out the requirements of a bishop.  These requirements include an aptitude for teaching (διδακτικόν) as well as for hospitality (φιλόξενον).  They also include the need to rule (προστῆναι) well domestically so he will be prepared to care (ἐπιμελήσεται) for God's church.  The verb for taking care of the church here is the same verb used of the good Samaritan in Luke 10:34 and the host he pays in the following verse.  Likewise, this discussion of the qualifications of a bishop are immediately followed (1 Timothy 3:8-13) by a discussion of the qualifications of a deacon.

Notice that the qualifications, as written, seem to assume (or perhaps even require) that bishops will be married men with experience raising children.

Titus 1:5-9 

5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: 6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Once again, "bishop" is used interchangeably with presbyter, and once again every city (singular) has elders (plural).  The qualifications are similar to those from 1 Timothy including a proclivity for hospitality and assumed experience as husband and father.

1 Peter 2:25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

While this reference by Peter is to Christ as the Shepherd and Bishop, it nevertheless reinforces the idea that the role of Bishop is one that is pastoral.

1 Peter 5:1-4 

1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2 Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3 Neither as being lords over [God's] heritage, but being ensamples to the flock. 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

This final example uses a verb (ἐπισκοποῦντες) to describe an action of the presbyters. Peter acknowledges the leadership role of elders, but exhorts the elders to lead by moral example and keeping in mind that they are under the chief shepherd, namely Christ.

Paradigm Puzzle for Jason Stellman

Jason Stellman has claimed that one of his attractions to the Roman religion was that allegedly the Biblical authors said things that someone with a Reformed paradigm would not say. Actually, he's being anachronistic. There are certain things Reformed pastors wouldn't say, because of heresies that have arisen since the time of the apostles (such as papalism) and because of misinterpretations of Biblical passages, such as those related to perseverance.

I'm persuaded that Stellman will perceive particular passages to be puzzling for his present paradigm.  For example, I'm sure Stellman realizes that in Roman Catholicism the Eucharist is central. For example:

Eucharist and Priests: The Eucharist is central to the ministry of priests and it is by means of the Eucharist that “they are in communion with Christ the head, and leading others into this communion” (Ad Gentes, 39). The missionary activity of the Church is about the extension of communion through the building up, day by day of the body of Christ.

(source)

This should be obvious as well from the title of the blog of Stellman's pals, "Called to Communion." But what is the central aspect of the ministry of Christian elders? Check out the description in Acts:

Acts 6:2-4
Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word.

The word and prayer are the central aspects.

And again, in 1 Timothy:

1 Timothy 5:17
Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.

Here the emphasis is on word and doctrine, as well as on administrative ability.

And again, in Titus 1:

Titus 1:1-9
Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; in hope of eternal life, which God, that cannot lie, promised before the world began; but hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; to Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.
For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and 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; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Notice again the emphasis on the word and doctrine, as well as the emphasis on moral rectitude.

And again in 1 Timothy:

1 Timothy 3:1-7
This is a true saying, if a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God?) not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

Again, teaching aptitude and administrative ability (together with exemplary moral status) are the focus.

In fact, while the Lord's supper (and Baptism) are important, they are not closely linked with the roles of bishops/elders in Scripture. While typically these sacraments are administered by elders in Reformed churches, this is not because the Scriptures require it. It is a matter of order in the church, rather than a matter of absolute necessity. For example, Philip (one of the proto-deacons) baptized the Ethiopian eunuch.

In Roman Catholicism, the priests/bishops must administer the Eucharist, because they are priests. That is not the paradigm of the New Testament. The elders/bishops are never referred to as priests. Indeed, in the New Testament properly the only priest is the Lord Jesus Christ. In a sense, we are all priests, but properly it is only the Lord. He is the only mediator between God and man, which necessarily excludes a priestly class.

But Stellman claims that the Roman Catholic paradigm better explains the New Testament. I'm not persuaded.

-TurretinFan