An intriguing (and sensible) suggestion from Trevor Gervase Jalland’s The Church and the Papacy:
Though there are, as we believe, adequate grounds for rejecting the view that Clement formally identifies episcopi with presbyters, yet in the face of this evidence it appears equally impossible to deny that he refers to the episcopate in a way that suggests that it was held by more than one person in a single community. It may be pointed out further that we are bound to infer from Clement’s description that the function of the episcopate at this time was purely and solely liturgical. Thus it may well be that his frequent use of liturgical language, to which commentators on this document repeatedly call attention, is due to his deep sense of the outrage which has been committed by unjustly depriving ministers of the liturgy of their peculiar office.
If it be asked how this plurality of the episcopate arose, it is impossible to offer more than conjecture in reply. It is probable from the evidence in Acts, I Corinthians and Romans that the primitive basis of Christian liturgical organization was the ‘house church’, such as that of Prisca at Rome. It is equally probable on the same evidence that in large centres of population such as Rome and Corinth, more than one such ‘house church’ would be acquired at an early date by rapidly expanding community. Now when an Apostle was present, to him would properly belong the privilege of ‘Breaking Bread’, as in Acts XIX. But to whom would it be assigned in the Apostle’s absence? The natural inference from Clement, who evidently refers to established and recognized custom, is that it would be given to an episcopus, and thus a plurality of house churches would at first naturally lead to a plurality of episcopi. (p. 80)
Jalland goes on to describe how this polyepiscopate morphed into the “monoepiscopate” normative in Anglicanism (well, sort of,) Roman Catholicism and Orthodoxy. But his concept solves many of the problems in sorting out the leadership offices described in the New Testament and shortly afterwards.
What Jalland is describing is what has come back as a kind of cell group system. And, when I read this, I said to myself, “Score one for those in the Church of God who wanted to call the highest ministerial rank ‘bishop’ and not just those who supervise a region.”
Jalland also assumes that these bishops had liturgical duties from the beginning, and the whole idea of liturgical worship in the New Testament church is a complete freak-out for much of Evangelical and Pentecostal Christianity.