Why New Testament Polity Is Prescriptive by Bobby Jamieson

 Reflections on Why Testament Polity Is Prespective by Bobby Jamieson

    In his compelling article, Bobby Jamieson vividly presents the New Testament as providing a consistent and coherent pattern of church polity that should be regarded as normative for today’s churches. His solid, Scripture-based argument deeply convinced me. Jamieson asserts that the New Testament’s church governance is not merely descriptive of early church practice but also prescriptive for how churches should be structured and led. Among his various arguments, three stood out as particularly persuasive to me:

1. Consistent Presence of Elders in New Testament Churches

    Jamieson challenges scholars who claim that the absence of elders in certain Pauline letters, like Romans and Corinthians, means elders were not consistently present in those churches. He highlights that elders are also not mentioned in Ephesians, yet Acts 20:17-38 clearly shows the Ephesian church was led by multiple elders. This evidence strongly supports the biblical model that New Testament churches were consistently overseen by a plurality of recognized elders responsible for teaching, leadership, and spiritual oversight.

2. Distinction Between Elders and Deacons

    The article emphasizes that the offices of elder and deacon are clearly distinct in Scripture. Deacons primarily serve the church by attending to physical needs, while elders bear the spiritual responsibilities of teaching and ruling. For example, 1 Timothy 3:2 notes that elders must be able to teach, a requirement not placed on deacons. Furthermore, elders shepherd the church (Acts 20:28; 1 Peter 5:2), whereas deacons do not hold this spiritual oversight role. This distinction is crucial for maintaining biblical church governance.

3. Congregational Authority in Church Discipline

    Jamieson underscores the biblical principle that the local congregation holds final authority in matters of discipline.  In Matthew 18:17, Jesus instructs that an unrepentant sinner be brought before the church for a decision. Likewise, in 1 Corinthians 5:4-5, Paul directs the whole church in Corinth to remove a sinning member, showing congregational responsibility even under apostolic leadership. This is confirmed in 2 Corinthians 2:6, where Paul notes the punishment was “inflicted by the majority,” and he urges the church to restore the repentant man, affirming that both exclusion and restoration are the church’s collective responsibility.

Personal Reflections on Pastoral Ministry and Church Polity

    Reading Jamieson’s article reminded me of my own pastoral ministry experience. While I agree that the church I pastored was not healthy, I appreciated that its church polity was well-structured in form. However, the biggest challenge was the mishandling of authority. My role as pastor was heavily controlled by the association, and I was not authorized to perform baptisms, administer the Lord’s Supper, or officiate weddings. Thus, although the polity framework existed, it was not applied biblically. Another challenge I faced was with the office of deacons. In my church, deacons were like permanent authority figures, though it was not explicitly stated or given. However, pastors served under strict terms and limitations. This overemphasis on deacon authority created an imbalance, making deacons appear more authoritative than the pastor, contrary to the New Testament model of church governance.

    Reading Jamieson's article has deepened my appreciation of how difficult it is to revitalize a local church faithfully. It has also sparked a desire within me to consider starting a new church, one built from the ground up on the biblical pattern of church polity, though this is not yet a final decision.

Conclusion: The Vital Importance of Faithful Biblical Church Polity

    Reflecting on my pastoral experience alongside Jamieson’s insights has strengthened my understanding of the critical importance of faithful church polity. While my former church maintained a form of governance, the misapplication of authority and imbalance, especially regarding deacons, highlighted the real challenges of practicing biblical governance in an established local church. True church revitalization requires more than structural order; it demands correct, Scripture-based authorization and clearly defined leadership roles. Jamieson’s article serves as a timely reminder that faithful adherence to New Testament church polity is essential for healthy, spiritually vibrant churches today.