The Identity and Mission of the Presbytery
The leadership of the church, from biblical times onward, was entrusted to godly men, recognized for their spiritual maturity, knowledge of the Scriptures, and willingness to serve. The figure of the elders emerges already in the Old Testament as an expression of representation and wisdom among the people of God. These elders did not exercise isolated authority, but acted collegially, participating in civil, religious, and judicial decisions, as seen, for example, in Moses’ instructions in Exodus 18, in the choice of the seventy men in Numbers 11, in the decisions regarding Boaz’s marriage to Ruth, and in the coronation of King David.
Over time, this collegial model of leadership was also established in synagogue life. The Jewish synagogue, especially in the post-exilic period, was organized with a body of local elders and a president, the archisynagogos. In these local communities, emphasis was placed on teaching, discipline, and prayer — elements that would become fundamental in the life of the emerging Christian churches. The synagogue model, therefore, not only preceded but directly influenced the ecclesial organization of the New Testament.
In the time of Jesus, the “elders of the people” frequently appear alongside the scribes and chief priests, exercising functions of recognized authority in the religious and social context of Israel. Even though they are often portrayed in opposition to Christ’s ministry, their presence demonstrates a well-established and familiar structure. The church, at its birth, did not invent a model of leadership: it received it, transformed it, and consecrated it to the service of the Gospel.
The book of Acts bears witness to this development. From early on, the church in Jerusalem included elders, who acted together with the apostles in doctrinal and missionary decisions (Acts 11:30; 15:2,6,22; 21:18). Throughout their journeys, Paul and Barnabas appointed elders in each church (Acts 14:23), signaling that shepherding should be shared, contextualized, and local. The epistles confirm this pattern, presenting lists of moral and doctrinal qualifications (1 Tim. 3:1–7; Titus 1:5–9), appeals to humility and service (1 Pet. 5:1–5), and exhortations to respect and obey spiritual leadership (Heb. 13:7,17).
When observing the terms used in the New Testament, we perceive that the words presbyter (πρεσβύτερος), bishop/overseer (ἐπίσκοπος), and pastor (ποιμήν) do not designate essentially distinct offices, but different emphases of the same ministry. The presbyter highlights spiritual maturity and representation; the overseer, vigilance and supervision of the community; the pastor, care and guidance of the flock. The internal evidence of Scripture (Acts 20:17,28; Titus 1:5,7; 1 Pet. 5:1–4) shows that these terms apply to the same group of spiritual leaders, without establishing hierarchy among them.
Nevertheless, throughout church history, this simple and collegial model was altered. In the first and second centuries, the presbytery was still the primary leadership in local churches. Over time, especially beginning with Ignatius of Antioch, there was a gradual transition to the so-called “monarchical episcopate,” in which a bishop centralized authority over the presbyters. In the following centuries, this distinction solidified, and the ecclesiastical structure distanced itself from the New Testament model. The pastor became the bishop alone, assisted by presbyters.
The Protestant Reformation of the sixteenth century called for a return to the Scriptures and rejected the hierarchical episcopate. In Geneva, Calvin organized the consistory as a body of presbyters governing the church, recovering the collegial vocation. The Reformed Baptist tradition, though born with a strong emphasis on congregational government, also historically recognized the presence of local presbyters. In many contexts, pastoral practice became concentrated in a single figure, but recent movements have been recovering the value of presbyterial plurality and parity.
Thus, two biblical principles structure this understanding: plurality and parity. The New Testament never conceives of a church with only one presbyter. All references point to shared leadership (Acts 14:23; Titus 1:5; James 5:14). This plurality protects against abuse, promotes wisdom in counsel, and reflects the communal nature of the church. Parity, in turn, means that all presbyters share the same spiritual authority, even though there may be functional distinctions. One presbyter may dedicate himself more intensely to teaching or act as moderator of meetings, but this does not make him superior to the others (cf. 1 Tim. 5:17). Pastoral leadership is service, not domination.
The responsibilities of the presbytery are broad and crucial for the health of the church. It is charged with preserving and teaching sound doctrine, governing with diligence and humility, praying for the flock, accompanying members with pastoral sensitivity, exercising discipline when necessary, and recognizing and training new leaders. Above all, the presbytery must lead by example, anchored in the Word, in prayer, and in fidelity to the Chief Shepherd, Jesus Christ (1 Pet. 5:4).
By returning to the biblical pattern, the local church is strengthened in its mission, unity, and maturity. The presbytery, well-formed and committed, is not merely a functional structure but a living instrument of God’s care for His church.
Statement of Principles
Central Principle
We believe that the presbytery is the pastoral body instituted by Christ and guided by the Scriptures to lead, care for, and build up the local church with faithfulness, plurality, and humility, according to the apostolic model and in submission to the Chief Shepherd.
Complementary Principles
▪︎ The leadership of the local church is exercised by qualified presbyters, called and recognized by the congregation, according to the criteria established in Scripture.
▪︎ The New Testament employs the terms presbyter, overseer, and pastor interchangeably, referring to one and the same office of supervision and spiritual care.
▪︎ The presbyterial model has its roots in the eldership of the Old Testament and the synagogue, being legitimately appropriated and transformed by the New Testament church.
▪︎ The plurality of presbyters is the biblical pattern for church leadership, reflecting the wisdom of fellowship and protection against abuses of authority.
▪︎ Parity among presbyters is essential for the health of the presbytery: although there is diversity of gifts and functions, all share equal spiritual authority before the church.
▪︎ The presbytery bears collective responsibility for teaching, prayer, the supervision of the doctrinal and moral life of the church, the administration of discipline, and the training of new leaders.
▪︎ Pastoral leadership must be exercised with a servant’s spirit, by example of life, devotion to the Word, and faithfulness to the flock of Christ.
▪︎ The local church is strengthened when its presbytery acts with unity, spiritual discernment, and readiness to guide, correct, comfort, and edify.
▪︎ All pastoral authority is delegated by Christ, limited by Scripture, and legitimized by the recognition of the local church.
▪︎ The presbyterial structure must be constantly evaluated in light of the Word, aiming at fidelity to the gospel and the well-being of the congregation.
Summary of Class Taught by Pastor Gilson Santos
Church: Igreja Batista da Graça – São José dos Campos, São Paulo, Brazil
Date: August 31, 2025
This class, led by Pastor Gilson Santos, was part of the ongoing biblical and theological formation of the congregation of Igreja Batista da Graça. It emphasized the biblical identity and mission of the presbytery as a collegial body of pastoral leadership instituted by Christ and guided by Scripture. The lesson traced the roots of presbyterial leadership from the Old Testament and the synagogue to the New Testament church, showing how the terms presbyter, overseer, and pastor refer to the same office of spiritual care. It highlighted the two essential principles of plurality and parity, affirming that leadership must always be shared and exercised with equal authority, in humility and service. The class also stressed the responsibilities of the presbytery in teaching, prayer, discipline, governance, and the formation of new leaders, underscoring that such leadership is not domination but service, modeled after the Chief Shepherd, Jesus Christ.
