Difference between revisions of "Bishop"

<p> <strong> BISHOP </strong> (Gr. <em> episkopos </em> , Lat. <em> episcopus </em> , Ital. <em> vescovo </em> , Fr. <em> évêque </em> , Germ. <em> Bischof </em> ), <strong> ELDER </strong> (Gr. <em> presbyteros </em> , Lat. <em> presbyterus </em> , Fr. <em> prêtre </em> , Eng. <em> priest </em> ). The two words are so closely connected in the NT that they must be taken together here. </p> <p> <strong> 1 </strong> . <strong> The terms </strong> . The Greek word for ‘bishop’ is common in the general sense of an <em> overseer </em> , and in particular of sundry municipal officers. In LXX [Note: Septuagint.] it is used in Isaiah 60:17 of taskmasters, in Nehemiah 11:19 of minor officials, and in 1Ma 1:51 of the commissioners of [[Antiochus]] who enforced idolatry. But, so far as we can see, it was not the common name for the treasurers of private associations. </p> <p> In the NT the word is found five times. In Acts 20:28 St. Paul reminds the elders of [[Ephesus]] that the [[Holy]] [[Ghost]] has made them bishops over the flock; in Philippians 1:1 he sends a greeting to the saints at [[Philippi]] ‘with bishops and deacons’; in 1 Timothy 3:2 he tells Timothy that ‘the bishop must be blameless,’ etc.; in Titus 1:7 he gives a similar charge to Titus; and 1 Peter 2:25 speaks of Christ as ‘the shepherd and bishop of your souls.’ </p> <p> In the OT the word ‘elder’ is used from early times of an official class having jurisdiction both civil and religious, so that when synagogues were built, the elders of the city would naturally be the elders of the synagogue, with the right of regulating the services and excluding offenders. </p> <p> In NT times the idea would be carried over to the churches. It is indirectly recognized in Luke 22:26; but we cannot infer the existence of elders from Acts 5:6 , for ‘the younger men’ who carry out [[Ananias]] are simply ‘the young men’ in Acts 5:10 when they carry out Sapphira. The first clear trace of [[Christian]] elders is at Jerusalem. In Acts 11:30 (a.d. 44) they receive the offerings from [[Barnabas]] and Saul; in Acts 15:6 (a.d. 50) they take part in the Conference; in Acts 21:18 (a.d. 58) they join in the welcome to St. Paul. Earlier than this may be James 5:14 , where the word seems to denote officials. After this we hear no more of them till the Pastoral [[Epistles]] and 1Peter. </p> <p> For the last two hundred years it has been generally agreed that bishops and elders in the NT and for some time later are substantially identical. For (1) bishops and elders are never joined, like bishops and deacons, as distinct classes of officials. (2) Philippians 1:1 is addressed ‘to bishops and deacons.’ Had there been an intermediate class of elders, it could not well have been omitted. So 1 Timothy 3:1-16 ignores the elders, though ( 1 Timothy 5:17 ) there were elders at Ephesus, and had been ( Acts 20:17 ) for some time. Conversely, Titus 1:6-7 describes elders instead, and nearly in the same words. (3) The bishop described to Timothy, the elders of Acts 20:1-38 , those of 1 Timothy 5:17 , those described to Titus, and those of 1 Peter 5:2 , all seem to hold a subordinate position, and to have rather pastoral duties than what we should call episcopal. (4) The same persons are called elders and bishops ( Acts 20:17; Acts 20:28 ). The words are also synonymous in [[Clement]] of Rome, and (by implication) in the <em> Teaching of the [[Apostles]] </em> and in Polycarp. [[Ignatius]] is the first writer who makes a single bishop ruler of a Church; and even he pleads no [[Apostolic]] command for the change. </p> <p> The general equivalence of the two offices in the Apostolic age seems undeniable; and if there were minor differences between them, none have been clearly traced. The only serious doubt is whether bishops and deacons originally denoted offices at all. The words rather describe functions. Thus Philippians 1:1 ‘to bishops and deacons’ (no article) will mean ‘such as oversee and such as serve’ that is, the higher and the lower officials, whatever titles they may bear. This would seem proved by Titus 1:5; Titus 1:7 ‘that thou appoint elders …, for the bishop (overseer) must be blameless.’ The argument is that the elder must be so and so, because the bishop must be so and so. This is vain repetition if the bishop is only the elder under another name, and bad logic if he is a ruler over the elders; but it becomes dear if the ‘bishop’ is not a defined official, but an overseer generally. Then, the elder being a particular sort of overseer, the argument will be from a general rule to a particular case. </p> <p> <strong> 2. [[Appointment]] </strong> . At first popular election and Apostolic institution seem to have gone together. The Seven ( Acts 6:5-6 ) are chosen by the people and instituted by the Apostles with prayer and laying-on of hands. In the case of the [[Lycaonian]] elders ( Acts 14:23 ) the Apostles ‘appointed’ them with prayer and fastings. Similarly the elders in [[Crete]] ( Titus 1:6 ) are ‘appointed’ by Titus, and apparently the bishops at Ephesus by Timothy. In these cases popular election and laying-on of hands are not mentioned; but neither are they excluded. 1 Timothy 5:22 does not refer to ordination at all, nor Hebrews 6:2 to ordination only. The one is of the laying-on of hands in restoring offenders, while the other takes in all occasions of laying-on of hands. But in any case Timothy and Titus would have to approve the candidate before instituting him, so that the description of his qualifications is no proof that they had to select him in the first instance. Conversely, popular election is very prominent (Clement, and <em> Teaching </em> ) in the next age; but neither does this exclude formal approval and institution. The elders are already attached ( 1 Timothy 4:14 ) to the Apostles in the conveyance of special gifts; and when the Apostles died out, they would act alone in the institution to local office. The development of an episcopate is a further question, and very much a question of words if the bishop (in the later sense) was gradually developed upward from the elders. But the next stage after this was that, while the bishop instituted his own elders, he was himself instituted by the neighbouring bishops, or in still later times by the bishops of the civil province or by a metropolitan. The outline of the process is always the same. First popular election, then formal approval by authority and institution by prayer, with (at least commonly) its symbolic accompaniments of laying-on of hands and fasting. </p> <p> <strong> 3. Duties </strong> </p> <p> (1) <em> General superintendence </em> : [[Elders]] in Acts 20:28 , 1Ti 5:17 , 1 Peter 5:2; 1 Peter 5:2 (ruling badly); bishops in 1 Timothy 3:5 . Indicated <em> possibly </em> in 1 Corinthians 12:28 ‘helps, governments’: more distinctly in Ephesians 4:11 ‘pastors and teachers,’ in pointed contrast to ‘apostles, prophets, and evangelists,’ whose office was not local. So 1 Thessalonians 5:12 ‘those that are over you,’ Romans 12:8 ‘he that ruleth.’ and Hebrews 13:7; Hebrews 13:17; Hebrews 13:24 ‘them that have the rule over you,’ remind us of the bishops and elders who rule ( 1 Timothy 3:4; 1 Timothy 5:17 ). So, too, the ‘rulers’ in Clement must be bishops or elders, for these bishops plainly have no earthly superior, so that they must be themselves the rulers. </p> <p> Under this head we may place the share taken by the elders: ( <em> a </em> ) at [[Jerusalem]] ( Acts 15:6 ) in the deliberations of the Apostolic Conference, and ( Acts 21:18 ) in the reception held by James; ( <em> b </em> ) elsewhere ( 1 Timothy 4:14 ) in the laying-on of hands on Timothy, whether that corresponds to ordination or to something else. </p> <p> (2) <em> Teaching </em> : 1 Thessalonians 5:12 rulers admonishing in the Lord; 1 Timothy 3:2 the bishop apt to teach; 1 Timothy 5:17 double honour to the elders who rule well, especially those who toil in word and teaching; Titus 1:9 the elder or bishop must be able to teach, and to convince the gainsayers. Yet 1 Timothy 5:17 seems to imply that elders might rule well who toiled in other duties than word and teaching; and if so, these were not the sole work of all elders. </p> <p> [[Preaching]] is rather connected with the unlocal ministry of apostles, prophets, and evangelists: but in their absence the whole function of public worship would devolve on the local ministry of bishops and deacons. This becomes quite plain in the <em> Teaching </em> and in Clement. </p> <p> (3) <em> Pastoral care </em> : This is conspicuous everywhere. To it we may also refer: ( <em> a </em> ) visiting of the sick ( James 5:14 ) with a view to anointing and cure not as a <em> viaticum </em> at the approach of death; ( <em> b </em> ) care of strangers and a <em> fortiori </em> of the poor ( 1 Timothy 3:2 , Titus 1:8 , the bishop to be a lover of strangers). </p> <p> H. M. Gwatkin. </p>

<p> Greek episkopos , applied to the inspectors sent by [[Athens]] to her subject states, to inquire into their state, to rule and defend them. The Greek speaking [[Jews]] or [[Hellenists]] applied it in the [[Septuagint]] to officers who had "the oversight of the tabernacle" (Numbers 4:16; Numbers 31:14), "the officers overseeing the host" (Psalms 109:8, "his charge of overseeing let another take," quoted in Acts 1:20 "his bishopric"; Isaiah 60:17, "thine overseers righteousness." [[Presbyter]] or elder was the term in the Christian church at Jerusalem for the pastoral superintendent; episcopus or bishop was naturally adopted in [[Gentile]] Christian churches, the word being already in use among the Greeks. The terms were originally equivalent; presbuteros (whence "priest" comes by contraction) marking the age, rank, and respect due to him, episcopus marking his official duty. </p> <p> Bishops and deacons are the two orders alone mentioned in Philippians 1:1. The plural shows there was more than one bishop and more than one deacon there. Those called "elders" (presbyters) are also termed "overseers" (bishops, Greek) as if the terms were interchangeable (Acts 20:17; Acts 20:28; Titus 1:5; Titus 1:7). The presbyters discharged episcopal functions, i.e. overseeing the flock (1 Timothy 5:17; 1 Peter 5:1-2). So in the epistles of Clement of Rome the two terms are interchangeable. But in Ignatius' epistles the bishop is regarded as superior to the presbyter. However, in the genuine epistles, in the [[Syriac]] version edited by Cureton, the bishop is much less exalted. "Elder" is the correlative term to "younger men" (Greek neoteroi ), Acts 5:6. "Elders" are first mentioned in the church in [[Judaea]] (Acts 11:30). </p> <p> Paul and Barnabas transplanted the same [[Jewish]] government to the Gentile churches (Acts 14:23) by "ordaining elders in every church." "Bishops" are first mentioned in Paul's address at [[Miletus]] (Acts 20:28), describing the duty of the elders, namely, to be faithful "overseers." Then, during Paul's first imprisonment, in Philippians 1:1 "bishops" is the recognized term for "elders" Every Jewish synagogue had its council of "elders" (Luke 7:3) presided over by one of themselves, "the chief ruler of the synagogue." In their apostleship the apostles have no successors, for the signs of an apostle have not been transmitted. But the presidents over the presbyters and deacons, while still continuing of the same order as the presbyters, have succeeded virtually, by whatever name designated, angel, bishop, moderator, to a superintendency analogous to that exercised by the apostles, and evidently derived from the synagogue; see Vitringa, Synag. 2, chapters 3, 7. </p> <p> The superintending pastor of each of the seven churches is in Revelation called its "angel," (the abuse of the term "apostle" by pretenders led to its restriction to the twelve and Paul, Revelation 2:2) just as in Old [[Testament]] the prophet Haggai (Haggai 1:13) is termed "the Lord's messenger (angel) in the Lord's message." In the larger churches, as Ephesus and Smyrna, there were many presbyters, but only one angel under the one "chief [[Shepherd]] and [[Bishop]] of Souls," the term "bishop" thus being applicable to the highest pastoral superintendence (1 Peter 2:25; 1 Peter 5:4). The enigmatic symbolism of Revelation transfers the term of office, angel, from Jehovah's heavenly to His earthly ministers; reminding them that, like angels above, they should do God's will lovingly and perfectly. </p> <p> The "legate (angel) of the church" (sheliach tsibbur ) recited the prayers in the name of the assembled worshippers in the synagogue; the apostles, as Jews, naturally followed this pattern, under God's providential sanction: compare James 2:2, "assembly," Greek synagogue," 2 Corinthians 8:23. Timothy either at his ordination as presbyter, or else consecration as temporary overseer or bishop over Ephesus, received a spiritual gift "by prophecy," i.e. by the Spirit speaking through the prophets (Acts 13:1-3; 1 Timothy 1:18; 1 Timothy 4:14-15), accompanied "WITH the laying on of the hands of the presbytery." The laying on of hands symbolized the impartation of spiritual strength; as in Joshua's case (Numbers 27:18-20; Deuteronomy 34:9). The "with" implies that the presbyters' laying on of hands accompanied the conferring of the gift. The "by" in 2 Timothy 1:6 implies that Paul was the more immediate instrument of conferring it: "stir up the gift of God which is in thee BY the putting on of my hands." </p> <p> The Jewish council was composed of the elders (the presbytery, Luke 22:66; Acts 22:5), and a presiding rabbi; so the Christian church was composed of elders and a president (Acts 15:19; Acts 15:23). At the ordination of the president three presbyters were always present to lay on hands; so the early church canons required three bishops to be present at the consecration of a bishop. The president ordained in both cases as the representative, in the name of the presbytery. [[Ordination]] (compare Acts 6:6; Acts 13:3) is meant in 1 Timothy 5:22, "lay hands suddenly (without careful inquiry into his character beforehand) on no man"; not, as Ellicott explains, "receive penitent backsliders into church fellowship by laying on hands." The qualifications are stated in 1 Timothy 3:1-7. </p> <p> "Husband of one wife" confutes the [[Roman]] [[Catholic]] celibacy. He who has a virtuous wife and family will more attractively teach those who have similar ties, not only by precept but by example. The Jews teach a priest should neither be unmarried nor childless, test he be unmerciful. Yet as Jews and [[Gentiles]] regarded second marriages with prejudice (compare Anna, Luke 2:36-37), and a bishop ought to stand well in the esteem of his flock, he should be married but once. That prohibition no longer holds good, now that no such prejudice exists, which might otherwise have required lawful liberty to yield to Christian expediency. The prohibition may also refer to a second marriage after a divorce. Of ruing (presiding, Greek) presbyters there were two kinds, those who "labored in the word and teaching," and those who did not. The former were to receive "double honor" and remuneration. Both had "government" (1 Corinthians 12:28). </p> <p> The "apostle" and evangelist" preached to the pagan, but the bishop-presbyter's office was pastoral (Titus 1:9; 1 Thessalonians 5:12), including ministration to the sick (James 5:14). Timothy as vicar apostolic heard accusations against elders, and deposed the guilty, and ordained presbyters and deacons (1 Timothy 5:19; Titus 3:10). The presiding bishops in the next age naturally succeeded in a permanent and settled sphere to these duties, which were previously discharged in a less settled charge by the apostles and their deputies, who moved from place to place. The sum of the arguments amounts to this, that episcopacy in the sense of superintendency, not in that of succession to the apostleship, has the apostolic precedent to recommend it; but no directions for the form of church government so positive and explicit as those in the Old Testament concerning the Aaronic priesthood and [[Levitical]] ministry are laid down in the New Testament as to the Christian ministry. </p> <p> Various other orders and gifts are mentioned besides bishop-presbyters and deacons, with superintending apostles and apostolic vicars (as Timothy and Titus). These have not been permanent in all times and places (1 Corinthians 12:28; Ephesians 4:11-12). The absence of literal, positive directions as to church government, and the statement of the broad principle, "Let all things be done unto edifying" 1 Corinthians 14:26), and the continual presence of the Holy Spirit in the church to raise up fresh agencies for fresh needs of the church, while justifying episcopacy in its general following of the apostolic order, show us that it is not exclusively the divine platform, but that in all churches holding the essential truths of [[Scripture]] "we ought to judge those ministers lawfully called and sent, who be chosen and called to this work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard." (Ch. of Eng. Art. 23) </p>

<i> episkopos </i> Acts 20:28Philippians 1:11 Timothy 3:2Titus 1:71 Peter 2:25 <p> [[Prior]] to the advent of [[Christianity]] episkopos meant “inspector,” “watchman,” or “overseer.” It was used of the finance officers of Greek guilds and of the officers Athens sent to its subject-states. Finance officers administered revenues for Greek temples. </p> <p> One of the five usages of <i> episkopos </i> in the New Testament was as a title applied to Jesus: “the Shepherd and Bishop of your souls” ( 1 Peter 2:25 ). The other four uniformly referred to one who had a role or office in an early Gentile Christian congregation. In addressing the elders of the church of Ephesus the [[Apostle]] Paul stated, “the Holy Ghost hath made you overseers ( <i> episcopous </i> ), to feed the church of God” (Acts 20:28 ). In the salutation to his [[Epistle]] to the Philippians he greeted “the bishops and deacons” of the church at Philippi (Acts 1:1 ). In 1 Timothy 3:1-7 qualifications were given for a “bishop”: reputation, marital status, character traits, hospitality, teaching ability, non-drunkenness, attitude toward money, responsible parenthood, and length of time as a Christian. A similar list of qualifications for a “bishop” appears in Titus 1:6-9 . </p> <p> The noun <i> episkope </i> , meaning “overseership,” “bishopric,” or “office,” appears in Acts 1:20 (a quotation from Psalm 109:8 ) and in 1 Timothy 3:1 . The verb <i> episkopeo </i> , meaning “to exercise oversight,” appears in some Greek New Testament manuscripts and hence some English translations (KJV, ASV) in 1 Peter 5:2 . </p> <p> Paul, addressing the [[Ephesian]] “elders,” reminded them that the Holy Spirit made them “overseers” ( <i> episkopous </i> ) “to feed (verb which is cognate to the noun “pastor”) the church of the Lord.” From this many conclude that in Paul's time “elder,” “bishop,” and “pastor” were terms used to describe three different functions of the same Christian leader, not three distinct ministerial offices. Moreover, according to Philippians 1:1 the church at Philippi had more than one bishop. </p> <p> During the second century A.D. churches came to have a single bishop, and then that bishop came to exercise oversight over nearby rural churches as well as the city church so that his ecclesiastical territory became known as a “diocese” or “see” (“eparchy” in the East). Bishops of churches that had been founded by apostles were said to be in succession to the apostles, and hence their teaching was held to be authentic and their authority collegial. By 400 A.D. in the West, the bishop of Rome began to assume extraordinary authority above other bishops. </p> <p> Today the Roman Catholic Church, the Eastern [[Orthodox]] churches, the Old Catholic Church, the Anglican communion, and the (Lutheran) Church of [[Sweden]] teach the doctrine of apostolic (or episcopal) succession. Other Lutheran bodies, the United [[Methodist]] Church (USA), and the Moravian Church have bishops who serve as superintendents. </p> <p> James Leo Garrett, Jr. </p>

<div> 1: Ἐπίσκοπος (Strong'S #1985 — Noun Masculine — episkopos — ep-is'-kop-os ) </div> <p> lit., "an overseer" (epi, "over," skopeo, "to look or watch"), whence Eng. "bishop," which has precisely the same meaning, is found in Acts 20:28; Philippians 1:1; 1 Timothy 3:2; Titus 1:7; 1 Peter 2:25 . See Overseer. </p> Acts 20:17 Acts 20:28Acts 14:2320:17Philippians 1:1Titus 1:5James 5:141 Timothy 3:2Titus 1:71 Peter 2:25Elder. <div> 2: Ἐπισκοπή (Strong'S #1984 — Noun [[Feminine]] — episkope — ep-is-kop-ay' ) </div> <p> besides its meaning, "visitation," e.g., 1 Peter 2:12 (cp. the Sept. of Exodus 3:16; Isaiah 10:3; Jeremiah 10:15 ), is rendered "office," in Acts 1:20 , RV (AV, "bishoprick"); in 1 Timothy 3:1 , "the office of a bishop," lit., "(if any one seeketh) overseership," there is no word representing office. </p> 1 Peter 5:2Oversight.

<p> BISH'OP, n. L. episcopus Gr. of, over, and inspector, or visitor to view, or inspect whence, to visit also, to view. This Greek and Latin word accompanied the introduction of christianity into the west and north of Europe. </p> 1. An overseer a spiritual superintendent, ruler or director applied to Christ. <p> Ye were as sheep going astray, but are now returned to the shepherd and bishop of your souls. 1. Pet 2 </p> 2. In the primitive church, a spiritual overseer an elder or presbyter one who had the pastoral care of a church. <p> The same persons are in this chapter called elders or presbyters,and overseers or bishops. Scott,Comm. Acts 20 </p> <p> Till the churches were multiplied, the bishops and presbyters were the same. Ib. Philippians 1:1 . 1. Tim 3:1. Titus 1.7 . </p> <p> Both the Greek and Latin fathers do, with one consent, declare, that bishops were called presbyters, and presbyters bishops, in apostolic times, the name being then common. </p> 3. In the Greek, Latin, and some [[Protestant]] churches, a prelate, or person consecrated for the spiritual government and direction of a diocese. In Great Britain, bishops are nominated by the king, who, upon request of the dean and chapter, for leave to elect a bishop, sends a conge d'elire, or license to elect, with a letter missive, nominating the person whom he would have chosen. The election, by the chapter, must be made within twelve days, or the king has a right to appoint whom he pleases. Bishops are consecrated by an archbishop, with two assistant bishops. A bishop must be thirty years of age and all bishops, except the bishop of Man, are peers of the realm. <p> By the canons of the Protestant Episcopal church in the United States, no diocese or state shall proceed to the election of a bishop, unless there are at least six officiating presbyters residing therein, who shall be qualified, according to the canons, to vote for a bishop a majority of whom at least must concur in the election. But the conventions of two or more dioceses, or states, having together nine or more such presbyters,may join in the election of a bishop. A convention is composed of the clergy, and a lay delegation, consisting of one or more members from each parish. In every state, the bishop is to be chosen according to such rules as the convention of that state shall ordain. The mode of election, in most or all of the states,is by a concurrent vote of the clergy and laity, in convention, each body voting separately. Before a bishop can be consecrated, he must receive a testimonial of approbation from the General Convention of the church or if that is not in session, from a majority of the standing committee in the several dioceses. The mode of consecrating bishops and ordaining priests and deacons differs not essentially from the practice in England. </p>

<p> פקיר . επισκοπος , signifies <em> an overseer, </em> or one who has the inspection and direction of any thing. Nehemiah speaks of the overseer of the [[Levites]] at Jerusalem, Nehemiah 11:22 . The most common acceptation of the word <em> bishop </em> is that in Acts 20:28 , and in St. Paul's Epistles, Php_1:1 , where it signifies the pastor of a church. St. Peter calls Jesus Christ "the Shepherd and Bishop of our souls," 1 Peter 2:25; and St. Paul describes the qualities requisite in a bishop, 1 Timothy 3:2; Titus 1, 2, &c. It is not improbable that the overseers of Christ's church are in the New Testament called επισκοποι , from the following passage in Isaiah: "I will also make thy officers peace, and thine <em> overseers" </em> ( επισκοπους ), "righteousness," Isaiah 60:17 . The word, as used by the Apostolic writers, when referring to the pastors of Christian churches, is evidently of the same import as <em> presbyter </em> or <em> elder; </em> for the terms, as they occur in the New Testament, appear to be synonymous, and are used indifferently. Thus the same persons that are called επισκοποι , <em> bishops </em> are also called ωρεσβυτεροι , <em> elders. </em> Hence, when St. Paul came to Miletus, he sent to Ephesus for the presbyters of the church, and thus addressed them: "Take heed unto yourselves, and to all the flock over which the Holy Ghost hath made you" (the presbyters) " επισκοπους , bishops," or overseers, Acts 20:17 . "Here, says Dr. Campbell, "there can be no question that the same persons are denominated presbyters and bishops." Nor is this the only passage in which we find the terms used convertibly. In Titus 1:5 , it is said, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders" (Greek πρεσβυτερους ) "in every city;" and then it follows in Titus 1:7 , "For a bishop" (επισκοπον ) "must be blameless." In like manner, the Apostle Peter, 1 Peter 5:1 : "The elders" (πρεσβυτερους ) "which are among you I exhort; feed the flock of God which is among you, <em> taking the oversight thereof; </em> επισκοπουντες , that is, discharging the office of bishops." See EPISCOPACY . </p>

<p> The Greek word ἐπίσκοπος is once translated 'overseer,' Acts 20:28 , and this occurrence shows conclusively that the 'elders' and the 'bishops' were the same. Paul called for the elders of the church at Ephesus, Acts 20:17 , and called them 'overseers.' The same thing is seen in the epistle to Titus: Paul left Titus in Crete to "ordain <i> elders </i> in every city . . . . for a <i> bishop </i> must be blameless." Titus 1:5-7 . The above two passages prove that, instead of a bishop being set over a large district, with inferior clergy (as they are called) under him, as is now the custom in Christendom, each city had more than one bishop or overseer, and at that time there was only one assembly in a city. Titus was to ordain (literally 'to appoint') <i> elders </i> in every city. </p> <p> In Titus 1 : and in 1 Timothy 3:1-7 the qualifications necessary for a bishop are given. [[Special]] gifts are not mentioned, but moral qualities are essential. A bishop must be blameless, the husband of one wife, having his children in subjection, etc.; but he must be able to 'take care' of the church of God, and be 'apt to teach.' The bishops of Ephesus were exhorted to take heed to all the flock, and to feed the church of God. Though an apostle or his delegate was the instrument used in the appointment of the bishops, and thus the unity of the church was preserved, Paul could say "the Holy Ghost hath made you overseers." Acts 20:28 . </p> <p> Elders were established to exercise godly care in the undivided local assembly — to 'shepherd' the flock. Any attempt to appoint them now would be, not only without the necessary apostolic authority, but would ignore the divided state of the church. Such elders could only assume authority over a fragment of the church in a locality, and that with no apostolic sanction. That no security for the church was to be found in them is proved by the warning of the apostle, that among themselves should men arise, speaking perverse things; and in view of this he commends them, not to some ecclesiastical authority, or to a church council, but "to God, and to the word of his grace," a resource which all [[Christians]] still have. Happily there are now servants of God who care for the saints, those who are 'apt to teach,' and gifted to feed the flock of God; and who, without any apostolic appointment, addict themselves to the work of the ministry, as did the house of [[Stephanas]] in early days. 1 Corinthians 16:15 . All such should be acknowledged, and be highly esteemed for their work's sake. In one passage the Lord is Himself called the Shepherd and Bishop of souls; and who can care for and feed His saints as He? 1 Peter 2:25 . </p>

<p> Bishop. 1 Timothy 3:2. The original word means "overseer," such as [[Joseph]] was in Potiphar's house, [[Genesis]] 39:4, or as the 3600 men were in Solomon's temple, 2 Chronicles 2:18, or as [[Uzzi]] was of the Levites, Nehemiah 11:22. In the New Testament the term is synonymous with presbyter or elder, with this difference—that bishop is borrowed from the Greek and signifies the function; presbyter is derived from an office in the synagogue and signifies the dignity of the same office. Comp. Acts 20:17; Acts 20:28; Philippians 1:1-30; Philippians 1:1-30; 1 Timothy 3:1 ff.; Titus 1:5 ff. These presbyters or bishops of the apostolic period were the regular teachers and pastors, preachers and leaders, of the congregations. We may imagine, however, that among themselves there would be a division made according to individual fitness. Each congregation of Christians as gathered by the apostles, was organized into a church, having a number of elders, or bishops, ordained over it, Acts 15:23; Acts 20:17; Acts 20:28; Philippians 1:1; Titus 1:5; Titus 1:7, indicating that the office was the same. See Elder. </p>

<p> Bishop. The word originally signified an "overseer" or spiritual superintendent. The titles, bishop and elder, or presbyter, were essentially equivalent. Bishop is from the Greek, and denotes one who exercises the function of overseeing. Presbyter was derived from the office in the synagogue. Of the order in which the first elders or bishops were appointed, as of the occasion which led to the institution of the office, we have no record. The duties of the bishop-elders appear to have been as follows: </p> <p> 1. General superintendence over the spiritual well-being of the flock. 1 Peter 5:2. </p> <p> 2. The work of teaching, both publicly and privately. 1 Thessalonians 5:12; Titus 1:9; 1 Timothy 5:17. </p> <p> 3. The work of visiting the sick, James 5:14. </p> <p> 4. Among other acts of charity, that of receiving strangers, occupied a conspicuous place. 1 Timothy 3:2; Titus 1:8. Peter calls Christ, "the shepherd and bishop of your souls." 1 Peter 2:25. </p>

<p> A prelate consecrated for the spiritual government of a diocese. The word comes from the Saxon bishop, and that from the Greek meaning an overseer, or inspector. It is a long time since bishops have been distinguished from mere priests, or presbyters; but whether that distinction be of divine or human right; whether it was settled in the apostolic age, or introduced since, is much controverted. Churchmen in general plead for the divine right; while the [[Dissenters]] suppose that the word no where signifies more than a pastor or presbyter; the very same persons being called bishops and elders, or prebyters, Acts 20:1-38; 1 Peter 5:1; 1 Peter 5:3 . Titus 1:5; Titus 1:7 . Philippians 1:1 . </p> <p> See EPISCOPACY. All the bishops of [[England]] are peers of the realm, except the bishop of Man; and as such sit and vote in the house of lords. Besides two archbishops, there are twenty-four bishops in England, exclusive of the bishop of Sodor and Man. The bishops of London, Durham, and Winchester, take the precedence of the other bishops, who rank after them according to their seniority of consecration. </p> <p> See EPISCOPACY. </p>

<p> (1): (n.) A spiritual overseer, superintendent, or director. </p> <p> (2): (n.) In the Methodist Episcopal and some other churches, one of the highest church officers or superintendents. </p> <p> (3): (v. t.) To admit into the church by confirmation; to confirm; hence, to receive formally to favor. </p> <p> (4): (n.) A piece used in the game of chess, bearing a representation of a bishop's miter; - formerly called archer. </p> <p> (5): (n.) An old name for a woman's bustle. </p> <p> (6): (n.) A beverage, being a mixture of wine, oranges or lemons, and sugar. </p> <p> (7): (n.) In the Roman Catholic, Greek, and Anglican or Protestant Episcopal churches, one ordained to the highest order of the ministry, superior to the priesthood, and generally claiming to be a successor of the Apostles. The bishop is usually the spiritual head or ruler of a diocese, bishopric, or see. </p> <p> (8): (v. t.) To make seem younger, by operating on the teeth; as, to bishop an old horse or his teeth. </p>

<p> An overseer, one who has the charge and direction of any thing. The most common acceptation of the word in the New Testament, is that which occurs Acts 20:28 Philippians 1:1 , where it signifies Christ "the Shepherd and Bishop of your souls," 1 Peter 2:25 . Paul describes the qualities requisite in bishops, 1 Timothy 3:2 Titus 1:7 , etc.; Christ himself is their great exemplar. </p>

Acts 20:17-281 Peter 5:1,2Philippians 1:11 Timothy 31 Peter 2:25

<p> 1 Peter 2:25 (a) This title is given to the Lord JESUS in regard to His right to rule over the religious life and affairs of the church. </p>

<p> The active controversy in which the subject of episcopacy has been involved, although it has not reconciled conflicting opinions, has brought out the historical facts in their fullest clearness. The able and candid on opposite sides can scarcely be said to differ as to the facts themselves; but they differ in their estimate of them. </p> <p> The Apostles originally appointed men to superintend the spiritual, and occasionally even the secular wants of the churches (Acts 14:23; Acts 11:30; see also 2 Timothy 2:2), who were ordinarily called elders, from their age, sometimes overseers (bishops), from their office. They are also said to preside (1 Thessalonians 5:12; 1 Timothy 5:17), never to rule, which has far too despotic a sound. In the Epistle to the Hebrews (Hebrews 13:7; Hebrews 13:17; Hebrews 13:24) they are named leading men (comp. Acts 15:22); and figuratively, shepherds (Ephesians 4:11). But that they did not always teach is clear from 1 Timothy 5:17; and the name Elders proves that originally age, experience, and character were their most necessary qualifications. They were to be married men with families (1 Timothy 3:4), and with converted children (Titus 1:6). In the beginning there had been no time to train teachers, and teaching was regarded far more in the light of a gift than an office; yet St. Paul places 'ability to teach' among episcopal qualifications (1 Timothy 3:2; Titus 1:9; the latter of which passages should be translated, 'that he may be able both to exhort men by sound teaching, and also to refute opposers'). That teachers had obtained in St. Paul's day a fixed official position, is manifest from Galatians 6:6, and 1 Corinthians 9:14, where he claims for them a right to worldly maintenance: in fact, that the shepherds ordered to 'feed the flock,' and be its 'overseers' (1 Peter 5:2), were to feed them with knowledge and instruction, will never be disputed, except to support a hypothesis. The leaders also, in Hebrews 13:7, are described as 'speaking unto you the word of God.' Ecclesiastical history joins in proving that the two offices of teaching and superintending were, with few exceptions, combined in the same persons, as, indeed, the nature of things dictated. </p> <p> That during St. Paul's lifetime no difference between elders and bishops yet existed in the consciousness of the church, is manifest from the entire absence of distinctive names (Acts 20:17-28; 1 Peter 5:1-2). The mention of bishops and deacons in Philippians 1:1, and 1 Timothy 3, without any notice of elders, proves that at that time no difference of order subsisted between bishops and elders. A formal ceremony, it is generally believed, was employed in appointing elders, although it does not appear that as yet any fixed name was appropriated to the idea of ordination. In 1 Corinthians 16:15 we find the house of Stephanas to have volunteered the task of 'ministering to the saints;' and that this was a ministry 'of the word,' is evident from the Apostle's urging the church 'to submit themselves to such.' It would appear then that a formal investiture into the office was not as yet regarded essential. Be this as it may, no one doubts that an ordination by laying on of hands soon became general or universal. Hands were first laid on not to bestow an office, but to solicit a spiritual gift (1 Timothy 4:14; 2 Timothy 1:6; Acts 13:3; Acts 14:26; Acts 15:40). To the same effect Acts 8:17; Acts 19:6—passages which explain Hebrews 6:2. On the other hand, the absolute silence of the Scriptures, even if it were not confirmed, as it is, by positive testimony, would prove that no idea of consecration, as distinct from ordination, at that time existed at all; and, consequently, although individual elders may have really discharged functions which would afterwards have been called episcopal, it was not by virtue of a second ordination, nor, therefore, of episcopal rank. </p> <p> The Apostles themselves, it is held by some, were the real bishops of that day, and it is quite evident that they performed many episcopal functions. It may well be true, that the only reason why no bishops (in the modern sense) were then wanting was, because the Apostles were living; but it cannot be inferred that in any strict sense prelates are co-ordinate in rank with the Apostles, and can claim to exercise their powers. The later 'bishop' did not come forward as a successor to the Apostles, but was developed out of the presbyter; much less can it be proved, or alleged with plausibility, that the Apostles took any measures for securing substitutes for themselves (in the high character of Apostles) after their decease. It has been with many a favorite notion that Timothy and Titus exhibit the episcopal type even during the life of Paul; but this is an obvious misconception. They were attached to the person of the Apostle, and not to any one church. In the last Epistle written by him (2 Timothy 4:9) he calls Timothy suddenly to Rome, in words which prove that the latter was not, at least as yet, bishop, either of Ephesus or of any other church. That Timothy was an evangelist is distinctly stated (2 Timothy 4:5), and that he had received spiritual gifts (2 Timothy 1:6, etc.); there is then no difficulty in accounting for the authority vested in him (1 Timothy 5:1; 1 Timothy 5:19; 1 Timothy 5:22), without imagining him to have been a bishop; which is in fact disproved even by the same Epistle (1 Timothy 1:3). That Titus, moreover, had no local attachment to Crete, is plain from Titus 3:13, to say nothing of the earlier Epistle, II Corinthians passim. Nor is it true that the episcopal power developed itself out of wandering Evangelists any more than out of the Apostles. </p> <p> On the other hand it would seem that the bishop began to elevate himself above the presbyter while the Apostle John was yet alive, and in churches to which he is believed to have peculiarly devoted himself. The meaning of the title angel, in the opening chapters of the Apocalypse, has been mystically explained by some; but its true meaning is clear from the nomenclature of the Jewish synagogues. In them, we are told, the minister who ordinarily read the prayers of the congregation, besides acting as their chief functionary in matters of business, was entitled messenger of the church. The term 'angel of the church' appears therefore to be nothing but a harsh Hebraism for 'minister of the church.' We therefore here see a single officer, in these rather large Christian communities, elevated into a peculiar prominence, which has been justly regarded as episcopal. </p> <p> Episcopalians, Presbyterians, and Congregationalists agree in one point, viz. that (because of its utility and general convenience) it is lawful for Christians to take a step for which they have no clear precedent in the Scripture, that of breaking up a church, when it becomes of unwieldy magnitude, into fixed divisions, whether parishes, or congregations. The question then arises, whether the organic union is to be still retained at all. To this (1) Congregationalists reply in the negative, saying that the congregations in different parts of a great city no more need to be in organic union, than those of two different cities; (2) Presbyterians would keep up the union by means of a synod of the elders; (3) Episcopalians desire to unite the separate churches by retaining them under the supervision of a single head—the bishop. It seems impossible to refer to the practice of the Apostles as deciding in favor of anysone of these methods; for the case had not yet arisen which could have led to the discussion. The city churches had not yet become so large as to make subdivision positively necessary; and, as a fact, it did not take place. To organize distant churches into a fixed and formal connection by synods of their bishops, was, of course, quite a later process; but such unions are by no means rejected, even by Congregationalists, as long as they are used for deliberation and advice, not as assemblies for ruling and commanding. The spirit of Episcopacy depends far less on the episcopal form itself, than on the size and wealth of dioceses, and on the union of bishops into synods, whose decisions are to be authorative on the whole church: to say nothing of territorial establishment and the support of the civil government. If, under any ecclesiastical form, either oppression or disorder should arise, it cannot be defended: but no form is a security against such evils. Our experience may, in these later times, possibly show us which of these systems is on the whole preferable; but the discussion must belong to ecclesiastical history, and would be quite out of place here. </p>