When considering the matter of “A Plurality of Elders in the Scriptures, it is important to note that not all Bible lessons are explicitly stated nor even expressly implied. Rather, the meanings and applications for some Bible teachings gain form as logical inferences.

In this regard, I believe a principle of plurality of Elders in a local church is reasonably inferred to have been a common practice in the primitive church based on many scriptures in which the situation is mentioned.

Scripture supplies the general principle of preference for mutual aid and benefit which in light of multiple scriptural examples of plurality of Elders can infer a principle of shared ministerial responsibilities. Solomon, “the Preacher," expressed the general principle by asserting “two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. (Ecclesiastes 4:9-11). Similarly, Proverbs 27:17 supports a principle of mutual support to mutual benefit as shared improvement in areas such as wisdom, knowledge, ability and commitment. “Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.” The benefit of mutual support by collaborative decision making is stated in Proverbs 11:14. “Where no counsel is, the people fall: but in the multitude of counselors there is safety.” Indeed, this passage promises failure to preachers who are inclined to operate in a vacuum of their own opinions.

In the New Testament we find that Jesus employed the principle of shared ministerial responsibility when assigning duties to his apostles and disciples. The first time the Savior sent out the twelve to preach repentance and to heal, he sent then in groups of two. “And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits… And they went out, and preached that men should repent” (Matthew 6:6,12). Likewise, he sent the seventy out “two and two.” “After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come” (Luke 10:1). It is noteworthy when Jesus sent out the seventy, He also observed an abundance of potential disciples and commanded them to pray, asking God to send more laborers (Luke 10:2). This narrative context suggests Elders have a greater responsibility to ask God for yolk-fellows with whom they may share the burdens of serving the Lord's children. Other NT examples of mutually shared labor include Paul and Banabas; Paul and Silas; Paul and Timothy; Paul and Titus; Barnabas and John Mark; Peter, James and John and Barsabas and Silas.

Evidence found in Acts of the Apostles and the Epistles likewise indicates that a plurality of Elders was both taught and commonly practiced in the primitive church. Congregations with multiple Elders include Churches at Derbe, Lystra, Iconium, Jerusalem, Ephesus, Thessalonica, Crete, and Philippi.

In Acts Chapter 14 Paul and Barnabas preach in Derbe, Lystra, Iconium; etc. “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). Notice the language, “ordained them elders in every church.” From this we understand multiple Elders were ordained in each church.

Jerusalem Church had plurality of elders. “And when they were come to Jerusalem, they were received of the church, and of the apostles and elders” (Acts 15:2, Acts 21:18). Notice that one church is mentioned which has among her membership multiple Apostles and Elders.

The Church at Antioch had multiple ministers in her membership. “When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question” (Acts 15:2). Paul and Barnabas were ordained Elders of Antioch Church and remained members while performing the duties as ministers of the gospel (Acts 31:2, Acts 14:1-3).

The Church at Ephesus had a plurality of preachers in her membership. “And from Miletus he sent to Ephesus, and called the elders of the church” (Acts 20:17). Paul also uses the plural pronoun, “yourselves” to address the “overseers” of the Church at Ephesus. “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” (Acts 20:28.

Likewise, in his letter to the Church at Thessalonica Paul's use of plural pronouns logically infers plurality of ministerial leaders in that church. “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves” (1 Thessalonians 5:13-13).Paul's salutation in the Philippian letter suggests the Church at Philippi also had more than one elder among its membership, bishop being another title for Elder. “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons...” (Philippians 1:1)

In the Colossian letter, mention of Tychicus, Onesimus, Epaphras and Archippus by Paul suggests these all ministered to the Colossian church. (Colossians 1:7, 4:7-17)

Benefits/Blessings from Plurality of Elders

Churches benefit in many ways from having more than one Elder. In simple terms having more than one preacher provides more capacity for visiting the sick and for individual counsel. The church also benefits from each preacher’s unique gift. Different administrations of preaching gifts are apt to provide complimentary explanations that expand understanding of scripture, doctrines, and practices, and so increase spiritual growth among church members. The presence of Elders with differing administrations of gifts (teaching, exhortation, showing mercy, etc.) also provides opportunity for members to have their spiritual needs more quickly and/or better addressed (Romans 12:4-8, 1 Corinthians 12:4-12, Ephesians 4:8-16).

A plurality of Elders also lessens the likelihood of a church becoming a “cult of personality” from the strong influence of a single preacher. In common language, having more than one preacher in a church reduces the risk of “preacher worship.” The Apostle Peter addressed the issue of dictatorial pastors by admonishing elders to be willing servants “of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock” (1 Peter 3:2-3). Multiple preachers form a hedge against such dangers by distributing the ministerial load.

One last benefit is plurality of Elders reduces the likelihood of burnout by providing another pair of helping hands for day-to-day ministry and another mind for wise counsel. A fellow laborer experiencing some measure of the same challenge to preach and minister to the same congregation can be a sounding board, an encouraging voice, and a source of sound advice; all of which relieve the pressure and fatigue that accompanies serving a church, and which Satan exploits to discourage ministry.

* The capitalized “Elder” is used in this essay to denote that we are talking about the ordained NT church office of Elder and not simply an older person in the church.