(Editor’s note: This is Chapter 14 of an excerpt from What Is a Pastor?, recently released by Courier Publishing. To order, visit CourierPublishing.com.)
By Nate Akin
To answer the question, “What is a pastor?” it’s helpful to set it in the context of a current debate. Given this current debate, it’s also helpful to show why the term pastor, alongside elder and overseer, is a wonderful title for the office.
On May 6, 2021, Saddleback Church ordained three women as staff pastors while commissioning three men as elders. A little over a year later, Saddleback’s pastor Rick Warren addressed the messengers of the Southern Baptist Convention and in a passing comment said he believed in the “gift of pastoring as opposite from the office of pastoring.” Essentially, Warren argued that women can be pastors but not elders because “pastoring” is a gift given in Ephesians 4:11, while “elder/overseer” in 1 Timothy 2–3 and Titus 1 is an office separate from the gift of pastoring.
Warren did not publish any detailed exegesis or explanation of his conclusion. But this argument is not unique. On October 28, 2019, theologian Sam Storms wrote an article entitled “Is it Biblically Permissible for a Woman to be Called a ‘Pastor’?” Storms does seek to lay out an exegetical argument for defending that “we should conclude that pastors are those with the gift of pastoring.” Further back, biblical scholar Harold Hoehner wrote an article in December 2007 entitled, “Can a Woman Be a Pastor-Teacher?” In it, he makes an even more in-depth argument that the church should view the pastor-teacher of Ephesians 4:11 as a gift and not as synonymous with the office of elder/overseer, identified in places like 1 Timothy 3, Titus 1, and 1 Peter 5. This summary raises the question: Is Warren’s argument novel or is it consistent with what the church has historically believed?
This chapter will assert that this argument is a recent phenomenon that is inconsistent with the Scriptures and the bulk of church history. Conversely, those making the argument that the pastor-teacher (ποιµήν- διδάσκαλος; poimēn-didaskalos) of Ephesians 4:11 is not just a gift but also synonymous with the office of overseer/elder (ἐπισκοπή/ πρεσβύτερος; episkopē/presbuteros) in 1 Timothy 3 and Titus 1, are using arguments consistent with church history. Furthermore, we hope to show why “pastor” is not just an acceptable term, but a glorious one. To do this, we’ll consider the precious nature of an under-shepherd who is given charge of God’s flock.
First, we will examine what men like Harold Hoehner argue, and how far back in church history that argument can be found. Next, we will explore the opposite argument, that the pastor of Ephesians 4:11 is synonymous with the office of overseer/elder. Then we’ll demonstrate an array of theologians and traditions throughout church history that have argued the same. Finally, this chapter will conclude by giving brief attention as to why the term “pastor” is a wonderful, biblical title for the office of overseer/elder.
The Argument that “Pastor” is Only a Gift
It’s necessary to lay out the contrasting argument fairly. Sam Storms argues that to be pastor is simply to have the gift of pastoring. Although many elders will have the gift of pastoring, some will have the gift of pastoring who are not elders. He writes,
The only texts where the verb to shepherd or to pastor is used of leaders in the local church are Acts 20:28 and 1 Peter 5:2. In the former Paul is addressing the elders at Ephesus, and in the latter Peter is likewise giving instructions to elders. … Clearly, these two texts where the verb is used indicate that an essential role or ministry of the elders in a local church is to shepherd or to pastor the people of God. Thus, it stands to reason that all elders must, in some sense, be pastors. But nothing in the way this verb is used should lead us to believe that all pastors must be elders. No text asserts the latter. … There is only one text where the noun “shepherd” or “pastor” is used of leaders in the local church … (Eph. 4:11). In this latter text, Paul is identifying several representative gifts that Christ has given to the church. We know that prophets are those with the gift of prophecy and that evangelists are those with the gift of evangelism and that teachers are those with the gift of teaching. Whether or not apostleship is a spiritual gift or office (in some sense of the term) is a debatable question. It would seem, then, that we should conclude that pastors are those with the gift of pastoring. Contrary to what many in the charismatic world believe, there is nothing in this text that would lead us to conclude that Paul is identifying five specific offices or governmental positions. … These five nouns refer to people who were blessed with a particular gift, not a position of authority in the local church. Of course, apostles are of a different order and did exercise authority over churches.
Hoehner argues similarly when he writes, “Scripture consistently maintains a distinction between the office and the gift. Eldership is an office, whereas pastor-teacher is a gift.” Hoehner lists six distinctions between a New Testament gift and office:
First, the office appears to be limited to apostles (Acts 1:21–25), elders/bishops (1 Tim. 3:1–7; Titus 1:5–11), and deacons (Acts 6:1–6; 1 Tim. 3:8–13). … Gifts, on the other hand, are many. … Second, it should be noted that those who hold offices are either appointed (Acts 14:23; Titus 1:5) or elected based on qualifications (Acts 1:26; 6:3; 1 Tim. 3:1–13), whereas gifts are sovereignly bestowed directly by God (Eph. 4:7; Rom. 12:6; 1 Cor. 12:11, 18, 28). Hence, there are no qualifications listed in any of the gifts passages. … Third, Scripture indicates that every believer has at least one gift (Eph. 4:7; 1 Cor. 12:7, 11; Rom. 12:4; 1 Pet. 4:10), but not every believer holds an office. Fourth, while marital status is mentioned for the offices of elder and deacon (1 Tim. 3:2, 4–5, 12; Titus 1:6), no such stipulation is mentioned for those endowed with gifts. Fifth, those holding the office of elder cannot be a recent convert (1 Tim. 3:6), whereas gifts are given to each person regardless of age or maturity. Sixth, the office of elder (possibly deacon also) must be held by men (e.g., 1 Tim. 3:2, 12; Titus 1:6), whereas gifts are given to either gender, for you have, for example, women who have the gift of prophecy (e.g., Acts 21:9–10; 1 Cor. 11:5).
In his examination of the distinction between gift and office, Hoehner omits a discussion of how the term “gift” is being used in Ephesians 4:11. Hoehner essentially argues that gifts are given to every Christian, while offices are not; therefore, the list in Ephesians 4:11 comprises gifts (potentially) given to every Christian. Consistent with Hoehner, some might argue that all Christians are called to care for others; so, in one sense, all Christians (regardless of gender) “pastor.” Hoehner makes a similar argument—one that will be shown to be inconsistent with the usage of the term “pastor” in the New Testament—when he writes, “On the other hand, it may be that Paul was encouraging elders to care for believers in Ephesus in the more general way that all Christians are to care for one another rather than their having that specific gift.” An examination will be made as to whether this assertion is consistent with church history’s interpretation of the New Testament in general and with Ephesians 4:11 specifically.
Further back, William Barclay, quite inconsistently, makes a similar argument in his commentary on Galatians and Ephesians. He writes, “And this is no official office; it is the duty that is laid on every Christian that he should be a shepherd to all his brethren.” It is rather odd, however, that Barclay begins the very next section continuing his discussion of Ephesians 4:11–13 as, “The Aim of the Office-Bearer.” He writes, “It is the function of the office-bearers of the Church to see that the members of the Church are so educated, so helped, so guided, so cared for, so sought out when they go astray, that they become what they ought to be. The office-bearer of the Church holds his office, not for his own honour, but for the help he can give his fellow-members within the Church.”
Any trail of argument that “pastor” is a gift and not an office seems to end at this point. It is certainly possible there are more resources arguing for the non-office nature of the pastor, but none of the theologians consulted in any of these works, nor their footnotes or citations, led to such an argument. Nor could we find other sources of any stature or significance.
The Argument for “Pastor” as Synonymous with the Office of Overseer
Given the counter-arguments now being made, it is important with a wide array of data to lay out the argument before substantiating the claim. The uses of the term “office,” “pastor,” and “to pastor” in the New Testament demonstrate why recognizing the term “pastor” as synonymous with the office of elder/overseer is the dominant position of church history, and a good one for us to follow.
• Use of “Office” in the NT
The Greek word for “office” (ἐπισκοπή; episokopē) is only used four times in the New Testament and only translated as “office” twice (Acts 1:20; 1 Tim. 3:1). In Acts 1:20, it is used for the office of “apostle” when they’re replacing Judas. In 1 Timothy 3:1, it represents the office of overseer, which is followed by a list of qualifications for the office that are like the qualifications for “elder” in Titus 1. This connection is important because it reveals that at least one of the gifts mentioned in Ephesians 4:11, “apostle,” is also an office. It is consistent then for other offices to show up in the Ephesians 4 list, such as the office of overseer/elder.
In addition, the gifts in Ephesians 4:11 seem to differ in some ways from the list of gifts in Romans 12, 1 Corinthians 12, and 1 Peter 4. Hoehner draws attention to these lists in his commentary on Ephesians: “Whereas Romans 12 and 1 Corinthians 12 speak of gifts given to believers, Ephesians 4:7 speaks more of gifted believers given to the church (cf. v. 11).” These differences aren’t vital for our argument, but we would love to see more research into how the list in Ephesians 4:11 differs from the lists of gifts in Romans 12, 1 Corinthians 12, and 1 Peter 4. For instance, the term for “gifts” in Romans 12, 1 Corinthians 12, and 1 Peter 4 is the word “charisma” (χάρισµα; charisma). The term for “gifts” in Ephesians 4 is a different word—that is, “doma” (δόµα; doma). Interestingly, Stanley Grenz gives three passages for spiritual gifts in the New Testament for all Christians, but he excludes Ephesians 4 in that list before also arguing the pastor is the same as the elder.
• Use of “Pastor” as Noun
The term “pastor” (ποιµήν; poimēn) occurs eighteen times in the New Testament—six times of actual shepherds (those who actually tend sheep), eleven times of the Chief Shepherd, and once of spiritual shepherds. When used of the Chief Shepherd in 1 Peter 2:25, Jesus is called both the “Shepherd [Pastor] and Overseer [Bishop] of our souls.” Peter is pleased to connect the terms “pastor” and “overseer” in strengthening his explanation of who Jesus is for his flock.
• Use of “To Pastor” as a Verb
The strongest argument for seeing pastor and elder/overseer as synonymous terms is the New Testament’s use of the verb form “to pastor.” The term “to pastor” (ποιµαίνω; poimainō) is used eleven times in the New Testament—three times of actual shepherds, three times of elders (spiritual shepherds), and six times of the Chief Shepherd. Interestingly, and perhaps convincingly, outside of physical shepherds and the Chief Shepherd, the charge “to pastor” is only ever given to elders (John 21:16; Acts 20:28; 1 Pet. 5:2).
Contra the arguments above, the call to pastor is not given to all Christians, as though they could possess pastoring as a gift. In addition, the three words for “pastor,” “elder,” and “overseer” show up together in some form only twice in the New Testament. In both instances, elders are being addressed and told “to pastor” the flock or church of God (Acts 20:28; 1 Pet. 5:2). Again, this charge is only given to actual shepherds, the Chief Shepherd, and elders, not any or every Christian. If “to pastor” refers to a gift for any Christian, then Ephesians 4:11 would be the only place in the New Testament where that was so. The burden of proof seems to lie with those who want to argue that pastoring is simply a gift.
In addition, the term “flock” (ποίµνιον; poimnion) is only used five times in the New Testament—once in Luke’s Gospel, and four times across two passages that use all three terms for pastor, elder, and overseer (Lk. 12:32; Acts 20:28, 29; 1 Pet. 5:2, 3). No one in the New Testament is given the gift of pastoring, or the office of pastor, if they do not also have an actual flock under their charge. Rather, it only applies to the church and the office of overseer carrying out the task of shepherding (pastoring). A line of thinking can then follow: “to pastor” (ποιµαίνω; poimainō) is a task for actual shepherds (Lk. 17:7; 1 Cor. 9:7; Jude 12), elders or spiritual shepherds (John 21:16; Acts 20; 1 Pet. 5), and the Chief Shepherd (Matt. 2:6; Rev. 2:27; 7:17; 12:5; 19:15). Therefore, only shepherds shepherd; only Jesus and elders (Jesus’ under-shepherds) are called shepherds over the church or flock of God. That’s why we can confidently argue that only elders are pastors in the New Testament.
Ephesians 4 Commentaries and Comments
Baptist Justin A. Smith (1887) draws the parallel between the pastor and the elder-overseer. He writes, “Ellicott, very justly, views it as designating the same office as ‘bishop’ (overseer) and ‘elder.’ It points to those who are charged in an especial manner with the care of the flock.”
Presbyterian Charles Hodge in his Ephesians commentary (1856) views these gifts as offices. He writes, highlighting the connection between pastoring and teaching,
The absence of the article before didaskalous [teachers] proves that the apostle intended to designate the same persons as at once pastors and teachers. The former term [i.e., pastors] designates them as episkopoi overseers, the latter as instructors. Every pastor or bishop was required to be apt to teach. This interpretation is given by Augustine and Jerome. … Pastors and teachers, therefore, must be taken as a two-fold designation of the same officers, who were at once the guides and instructors of the people.
Methodist G. G. Findlay (1892), because of Acts 20:28 and 1 Peter 5:2, strongly makes the case for the Ephesians 4:11 pastor-teacher to be synonymous with elder/overseer of Titus 1 and 1 Timothy 3. He writes,
The distribution of Church office indicated in verse 11 corresponds closely to what we find in the pastoral epistles. … Pastors (shepherds)—a title only employed here by the apostle—is a fitting synonym for the “bishops” (i.e., overseers) of whom he speaks in Acts 20:28, Philippians 1:1, and largely in the epistles to Timothy and Titus, whose functions were spiritual and disciplinary as well as administrative. Addressing the Ephesian elders at Miletus four years before, St. Paul bade them “shepherd the Church of God.” In 1 Peter 5:1–2 the same charge is laid by the Jewish apostle upon his “fellow elders” that they should “shepherd the flock of God making themselves examples” to it; Christ himself he has previously called “Shepherd and Bishop of souls.”
Anglican J. Armitage Robinson (1909) notes a connection between the list of gifts and the use of those gifts by elders, while also pointing out the term “pastor” is used of our Lord in the same passage in which he is also called Bishop.
Reformed commentator William Hendriksen (1967) also views these titles as not only gifts but offices. He writes of Ephesians 4:11,
The ascended Savior gave what he had received: men who were to render service to the church in a special way. … It is not Paul’s intention to furnish us with a complete list of officebearers, as a comparison with 1 Cor. 12:28 shows … though there is no scriptural warrant whatever for the tendency to get rid of the idea of “office” and “authority” for these concepts are clearly implied in Matt. 16:18, 19; John 20:23; Acts 14:23; 20:28; 2 Cor. 5:3, 4; 10:8; 1 Tim. 1:18, 3:1, 5; 4:14; 5:17; 2 Tim. 4:1, 2; Titus 1:5–9; 3:10.
Brethren theologian F. F. Bruce (1984) provides a lengthy and helpful discussion in the use of both the noun and verb of pastor in the New Testament. He confirms the connection that one of the primary functions of an elder is the ability to teach before showing that the pastor-teacher of Ephesians 4:11 is the elder or bishop. He writes, “‘Pastors’ may readily be identified with the ministers who are elsewhere called ‘elder’ (presbyteroi) or ‘bishops’ (episkopoi), rendered ‘guardians’ in our preceding citation of Acts 20:28: ‘shepherd the flock of God that is in your charge’ is the injunction given to ‘elders’ by a ‘fellow elder’ in 1 Pet. 5:2).”
Finally, even egalitarians like Paul Jewett make the connection while trying to argue the office of pastor is open to all Christians. He writes, “Further, as the same apostle says, the church is built upon the foundation of the apostles and prophets (Eph. 2:20), some of whom, it would appear, were women. In other words, the essential qualifications and gifts which men brought to the office of ministry in the New Testament, women also brought.”
Conclusion
The point of this chapter is not necessarily to restate our complementarian bona fides (though we both would be happy to do so). Rather, it’s to show why we chose to put the word “pastor” in the title, and why we believe it’s such a wonderful descriptor of the office, given what Paul exhorts the Ephesian elders to be and do. It seemed prudent to address recent critiques of the term.
In addition, while there certainly might be resources on this topic that we haven’t located, it appears that only Hoehner, Storms, Warren, Jason Parades, and Eric Geiger have publicly held the position that “pastoring” is only a gift. Further, none of them makes this argument until 2002. Interestingly, even Hoehner did not make this argument in his 1985 commentary. In fact, he made an argument very similar to ours. Novel interpretations of Scripture, especially ones not attested to in any previous age, should be viewed with great skepticism.
The church is on solid ground biblically, and certainly historically, to contend that the pastor-teacher of Ephesians 4:11 is the overseer/elder of 1 Timothy 3 and Titus 1. That’s why “pastor” seems like a good synonymous title for elders since they have been charged by the Chief Shepherd to be under-shepherds who care for and pastor the flock of God. These under-shepherds “keep watch” over the souls of men and will give an account to the Lord for how they did. What a great responsibility and privilege to help men and women navigate this earthly soil as they journey toward their heavenly home. It seems fitting then that the church in every age, and across traditions, has seen fit to title those who hold the leadership office in the church as pastors, for they have been instructed to care for Christ’s sheep by the Chief Shepherd himself.
