Church, Organization of the
Organization of the Church
The church began not as a mixture of saved and unsaved. Only true believers would associate with the new religion of Christ. The way was too narrow for people to walk in, and persecution from the outside and judgment from the inside (Acts 5) Inept people out of the church in the very beginning. Those who did not fully conform to the teachings of Christ left Him before He was crucified (John 6:66-71). Judas backslid and committed suicide, and the secret believers would not come out wholly for Christ. After Pentecost there was such persecution of the church that no one would dare join unless he had made a consecration to suffer (Acts 5:13). Such passages as Acts 1:14; 2:1, 42-47; 4:23-37; 5:12-42 plainly show the united state of the early church. Sin began to enter by Ananias and Sapphira, but it was quickly judged, making the people fearful of joining the church who were not true (Acts 5:1-16). Later on, division started, and it was quickly settled (Acts 6:1-7). Persecution continued to keep the church clean of all hypocrites for some time, and when it ceased troubles in the ranks of Christians began to appear. As the church grew, more divisions and strife appeared until it was necessary to write letters constantly correcting certain doctrines and practices among believers. Tares appeared, and since then Christendom has been a mixture of tares and wheat (Matt. 13:36-43).
As churches multiplied and pagans were converted who did not know the Bible, it became necessary to make written laws and form an organization to control believers and require them to conform to the teachings of Christ and the apostles. Another factor that made it necessary for a more definite form of government in the church was the fact of the conversion of many Jews who still held to the law of Moses.
That there was no organization in the early church is not supported by any part of the New Testament or early church history. Of course, the organization was not the same as in some churches of today, but it was a real organization controlled by the apostles and elders and other leaders in other parts of the church world.
The organization of the church will be studied under the following healings:
1. THE FACT OF CHURCH ORGANIZATION
When we use the word church in a collective sense we refer to the many local churches that were established throughout the world. We may speak of the Methodist Church, the Baptist Church, or the Presbyterian Church of America. The term church simply means churches. When we speak of the New Testament church we mean the exclusive body of Christ made up of all true new-creature Christians of all the world and of this whole age regardless of personal church affiliation. The following facts in the New Testament prove that there was an organization among the early believers:
(1) Even when Christ was alive the followers of Christ were formed into different groups such as "twelve apostles" (Matt. 10; Luke 9), "seventy" (Luke 10), and the general body of "disciples" in addition to the special eighty-two preachers ordained to preach and heal (Matt. 8:21; 10:42; Luke 14:26-33; 19:37; John 6:60-66; 8:31; 9:28; 19:38; Acts 1:15; 1 Cor. 15:6). Judas was the treasurer of the disciples (John 13:29). Laws of discipline were given for the whole church in the days of Christ (Matt. 18:17). The Lord added to the church 3,000 souls on Pentecost, and if there had been no church before this there could not have been anything to add to (Acts 2:41). There was a church roster, for the names together at Pentecost were 120 (Acts 1:15). Again, over 500 brethren are mentioned as seeing Christ at one time after the resurrection (1 Cor. 15:6). Voting was carried on by the church (Acts 1:15-26). Many other laws and ordinances were given to the church by Christ, as recorded in the four gospels. Ministers were trained and ordained by Christ (Matt. 10; Luke 9 and 10). Commissions to the church were all given by Christ (Matt. 28:18-20; Mark 16:15-20; Luke 24:49-52; Acts 1:4-8). There were regular meetings held by the disciples before Pentecost (John 20:19, 26; Luke 24:33, 49-52, Acts 1).
(2) Before and after Pentecost the apostles were recognized as the leaders of the church (Acts 1:15-26; 2:14, 42-47; 4:35, 37; 5:1-16, 18, 29; 6:1-7; 8:14; 11:1-18, 22-30; 15:2, 23). Business elders were chosen by the church at the command of the apostles (Acts 6:1-7). When other churches were established, local leaders arose to care for them. They were called "bishops and deacons" (Phil. 1:1), "elders" and "overseers" (Acts 20:17, 28), "ambassadors" (2 Cor. 5:20), "apostles . . . prophets . . . evangelists . . . pastors and teachers" (Eph. 4:11; 1 Cor. 12:28), "servants" (Rom.16:1; Acts 4:29; 2 Cor. 4:5), "ministers" (2 Cor. 3:6-15), "workers" (2 Cor. 6:1), "stewards" (1 Cor. 4:1-2; 1 Pet. 4:10), "witnesses" (Acts 1:8), "messengers" (2 Cor. 8:23), "fishers of men" (Matt. 4:19), "laborers" (Matt. 9:38; 1 Thess. 3:2), and "preachers" (Rom.10:14; 1 Tim. 2:7). The fact that there were leaders of churches proves organization and government for the churches.
(3) Church leaders had authority to make decisions that affected the whole church (Acts 6:1-7; 15:2, 6, 19), to execute judgment on sinners (Acts 13:6-13) and upon church members (Acts 5:1-11; 1 Cor. 4:21; 5:1-8), to appoint officers in new churches (Acts 14:23; Titus l:5), to impart spiritual gifts (Rom.1:11; 1 Tim. 4:14; 2 Tim. 1:6; Heb. 6:1-2), to impart the Spirit-baptism (Acts 8:14-15; 9:17; 19:1-7), to confirm the word of God (Mark 16:20; Rom.15:18-29; Acts 19:11-20; Heb. 2:3-4), to call churches together and transact business (Acts 14:27; 20:17), to care for churches (1 Tim. 3:5), to settle doctrinal disputes and make laws (Acts 15; 16:4; 1 Cor. 4:17; 7:17; 11:2, 34; 14:37), to settle differences (1 Cor.__1 Corinthians__6), to bind and to loose (Matt. 16:18-20; John 20:22-23), to rule churches (Heb. 13:7, 17), and to oversee the work of God in general (Acts 15:1-28; 20:28; 2 Cor. 11:28; Gal. 2:1-15).
(4) Many facts in the New Testament prove church government and organization, such as requirements for membership (Matt. 12:50; John 15:1-6; Acts 2:41, 47; 4:4; 5:14; 9:35; 11:21; Rom.12:4-5; 1 Cor. 3:11-15; 12:12-28; Eph. 5:30; Phil. 4:3); membership records (Acts l:15; Rev. 3:4); power to excommunicate members for sin (1 Cor. 5:1-8; Matt. 18:15-20; Rom.16:17; 2 Cor. 6:14-18; 2 Cor. 13: 1-10 ; 2 Thess. 3:6-15); power to reprove, rebuke, instruct, and execute law and government (1 Thess. 5:14; 1 Tim. 6:3-5; 2 Tim. 4:2; Titus 1:13; 2:15; 3:10); definite statements of doctrine, Christian living, and requirement for membership (Rom.14; 16:17; 2 Thess. 3:6-15; 1 Tim. 6:3-5; Titus 1:13; 2:15; 3:10-11; Acts 15:28-29; 16:4; 1 Cor. 11:2); stated meetings (John 20:19, 26; Acts 20:7; 1 Cor. 11:33; 14:26; 16:1-2; Heb. 10:25); elections and appointment of officers (Acts 1:15-26; 6:1-7; 13:1-3; 14:23; 15:23-27; 16:4; Titus 1:5); clear references to different ranks in the ministry and to organization and government (Gal. 2:9-10; Acts 15:13-19; 1 Tim. 3; Titus 1; Phil. 1:1; Eph. 4:7-11; 1 Cor.__1 Corinthians__12); stated qualifications for ministers and deacons (1 Tim. 3; Titus 1; 1 Pet. 5; Matt. 20:25-28; 23:8-11; Luke 24:29; John 17:16-20; Acts 1:8; 4:8, 31; 6:1-7; Rom.2:21-23; 1 Cor. 2:2; 3:7-10; 1 Cor. 4:10-13; 9:16-27; 15:10; 2 Cor. 3:6-15; 4:1-10; 5:11-20; 6:1-7; 13:10; Phil. 3:17; 1 Thess. 2:3-12; 1 Tim. 5:17-21; 6:11-21; 2 Tim. 2:1-26; 3:14-17; Titus 2:1-15; 3:1-9; James 3:1-18; 1 Pet. 4:10-11); letters of commendation from one church to another (1 Cor. 16:3; Acts 18:27; 2 Cor. 3:1-5); epistles written to churches (Rom.1:1; 1 Cor. 1:1-2; Rev. 2-3; etc.); commands for churches to obey leaders (Heb. 13:7, 17; 1 Cor. 11:1-2; 16:15-16; Phil. 3:17; Col. 4:10, 1 Thess. 5:12-13); common laws for all local churches (1 Cor. 7:17; 11:16; 14:33; 16:1-2, 19; Rom.16:17; 2 Thess. 3:6-15; 1 Tim. 6 3-5; Titus 1:13; 2:15; 3:10-11; Acts 15:28-29; 16:4); general conferences and officers (Acts 15; Gal. 2:9-10; 2 Cor. 11:28; Eph. 4:7-11; 1 Cor. 12:28-31); the sending of missionaries (2 Cor. 8:19-24; Acts 13:1-2; 15:22-35; 16:4; etc.); mention of sectional churches (Acts 9:31; 1 Cor. 16:19; 2 Cor. 8:1; Gal. 1:2, 22); the enrollment of widows, charity work, and other phases of church activity of local churches (1 Tim. 5:9; Acts 6:1-7; Rom.15:26; 16:1-2); constant additions to the church (Acts 2:4-47; 4:4); and definite statements of church government prove organization (1 Cor. 12:28; Eph. 1:22-23; 4:7-11; Col. 1:18-24; Gal. 1:15-16; Heb. 13:7, 17; 1 Tim. 5:17; 1 Thess. 5:12).
These and many other revealed laws and provisions of the New Testament prove that the saved on Earth were not to be lawless and loose in their organization and government. All such lawlessness and looseness is of the devil, for he started rebellion when he rebelled against lawful authority and the moral government of God. Everything that God has had anything to do with has always been regulated by law and order. God has instituted civil and religious government as part of His moral government to execute His will and laws among men in nations and churches.
The theory that the church is an exclusive body of spiritual believers without law and restraint, without any formal organization, and without any bond except the mutual relation of each person to Jesus Christ, is unscriptural. Ananias and Sapphira found out that there was proper authority in the church (Acts 5) and the fornicator at Corinth found himself out of the church because he had sinned (1 Cor.__1 Corinthians__5). Distinction is often made between members of local churches and those who were not (__1 Corinthians__1 Cor. 14:23; Phil. 3:18; Acts 4:23; 14:27; 1 Cor. 10:32). If there was no such distinction and if all people who could or would happen to meet together at any place were the church, then sinners would be just as much part of the church as others. There could not be any discipline of sinners, and many other laws of the church could not be obeyed if all men belonged to the church, for sinners would be in the majority.
Some groups of people would do away with all organized Christianity by the creation of one large new sect, more narrow and hostile to existing churches than any other. All so-called non-denominational sects have just as much organization as some others. Certain men are recognized as leaders; rules and regulations, committees, and other necessary parts of an organization function just as much with them as in all organizations. They have their own writers and defenders and local churches and church government as much as anyone else. Every local body of people must have its leaders, and there must be certain formal functions of government in order to carry on any business. Men can make fools of themselves by claiming their churches are not a denomination or an organization, but they fool only their ignorant followers. They know and all the world knows that they are just as much an organization as others.
No group of people could possibly function as a local church without specified leaders, rules, and order. Even socialists, communists, and anarchists have their leaders and ways of doing things, and no group of people could do one thing without leaders and some organizational procedure.
2. NATURE OF CHURCH ORGANIZATION
The nature of any organization depends upon those who constitute its members, the purpose for which it was formed, and the laws which regulate its activities. Only the saved and born-again people in Christ should be permitted to belong to a local church. That is, no person who is not a member of the spiritual body of Christ should be allowed to belong to any local church (Acts 2:47; 5:14; 1 Cor. 1:2; 12:12-13; Eph. 5:25-31). Each member of Christ should recognize Him as the only head of the church and to be obeyed in all things. The members are all on an equal footing in Christ and in the gospel and no one should exalt himself above another (Matt. 23:8-10; John 11:5; 1 Pet. 5:3).
The church owes its allegiance to God rather than man (Acts 5:29). It exists for the purpose of glorifying God and evangelizing the world. (See Point IV, above.) The laws of the church are expressed in the New Testament. Every Christian should take a stand and consecrate himself to be governed by the whole Bible rightly divided and by the New Testament as the rule of faith and practice. Qualifications for members, officers, laws, ordinances, and all phases of church life are fully dealt with in Scripture, and no local church or no religious organization needs any other set of laws than those in the Bible. There may be a few details concerning church buildings, locations of churches, choice of local officers, what to eat and drink, what religious organization to belong to, whom to marry, what kind of business that each member should get into, and other details of life that are not specified in Scripture, but for every known truth and practice of Christianity that is important there are two or three plain Scriptures; so there should be no confusion on any important question of religion.
3. GOVERNMENT OF CHURCH ORGANIZATION
From what we have already stated, the government of the church as far as it pertains to the source of authority is an absolute theocracy; that is, God reigning supreme in the life of each church member through Jesus Christ by the power of the Holy Spirit in accord with the Word of God. In regard to the proper function of the whole body of Christ in the execution of His will, the church is an unqualified democracy, in which the single members are entrusted with the duty and responsibility of obeying the laws of the gospel.
The church in its proper function must be democratic in carrying out the dictates of theocracy. The union of members must be voluntary and intelligent. It is the duty of each person and of the body as a whole to preserve the unity of the faith and of the Spirit. Church government was democratic as proved by the following
(1) The saved are exhorted to have the same mind and judgment and to speak the same things, endeavoring to keep the unity of the Spirit in the bond of peace (Rom.12:16; 1 Cor. 1:10; 2 Cor. 3:11; Eph. 4:1-8; Phil. 1:27; 1 Pet. 3:8). The whole church started its ministry by being in one accord, and it must continue this way if true theocratic democracy is to continue to exist among men (Acts l:15; 2:1,42-47: 4:32-37).
(2) The church as a whole was given the responsibility of maintaining sound doctrine and Christian living (1 Tim. 3:15; Jude 3; 1 Cor. 7:17; 16:1-2; Rom.16:17).
(3) The church as a whole made decisions which affected local churches everywhere (Acts 1:15-26; 6:1-7; 15:1-41; 16:4).
(4) Local churches as units selected their own officers and delegates to represent them (Acts 1:23-26; 6:1-7; 13:1-5; 14:23; 15:2,4,22, 30; 2 Cor. 8:19).
(5) Local churches had power to discipline, and therefore they had power to admit members into the church (Matt. 18:15-20; 1 Cor. 5:1-8; 2 Cor. 2:6-7; 2 Thess. 3:6-15). It will be noticed that there was no higher court to receive an appeal in case of a wrong decision by the church. If local churches will be obedient to Christ and the gospel and deal with offending members in righteousness, there v ill be no excuse for a wrong decision. It is the duty of local churches to deal with its own problems in accord with the Holy Spirit and the Word of God.
(6) Raising contributions for the poor and working out financial problems of its own was the responsibility of local churches (1 Cor. 16:1-2; 2 Cor.__2 Corinthians__9; 11:8).
These facts, together with those in Point 1 above, prove that local churches had the right of self-in harmony with the Scriptures. It is also clear that all decisions that were made were in harmony with the will of the personal Holy Spirit who is the Executive of God in the church on Earth (Acts 1:15-26; 4:31; 5:3; 6:3-6; 8:29, 39; 9:17; 10:19-22; 11:12; 11:24; 13:1-13, 52; 15:28; 16:6-7; 19:1-7; 20:28; 21:10-13; 1 Cor.12; etc.). If all believers would become filled with the Holy Ghost and obey God to the letter of the Word and be led by the Spirit, every decision would be a divine one. There would be no mistakes and no regrets.
Church governments then, is to be carried on by the whole church and by its leaders in the direct will of God and the guidance of the Holy Spirit in those matters that affect the whole church. In local matters the whole local church with its leaders in the direct will of God and the guidance of the Holy Spirit should make the final decision on any matter of business. The members of each church should know the Bible and seek to obey it and the Holy Spirit in every matter that affects its members. The laws of the church are so simple and plainly stated that there is no excuse for ignorance or for going contrary to the will of God in any matter that is important enough to be brought up. Anything that is not definitely spoken about in Scripture should never be brought up in church to cause division and strife. Most church differences are due to lack of honesty and open-heartedness to what the Bible does teach, or to some personal, non-essential thing that the Bible does not say one thing about. Such personal scruples should not be brought up for discussion among Christians. If it is important enough to be dealt with in Scripture, the will of God concerning it will be clear. If there is no Scripture to condemn a practice, then no church has a right to make a law about it. When it does, there is bound to be trouble. If Christians would all consecrate themselves to obey only the Bible and leave out of the church all matters that are not specifically dealt with in Scripture, we would come nearer unity among Christians. Unless plain Scripture can be found to condemn something that is allowed by some Christians, it had better be left to the personal conscience and the direct will of God in the individual life.
In church government the local pastor has no original authority to take action in himself. He is a servant of the people: "The kings of the Gentiles exercise lordship over them: and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve" (Luke 22:24-27). Peter speaks of ministers as being responsible to "Feed the flock of God which is among you, taking the oversight thereof.... Neither as being lords over God's heritage, but being ensamples to the flock" (1 Pet. 5: 1-8). The pastor is the overseer of the church, and he can best discipline an offender, not directly, but indirectly by making the church responsible for a proper decision. The pastor should make himself more a judge than a prosecuting attorney except in cases where the church is likely to make a wrong decision due to sympathy, family ties, friendship with the offender, or some other unscriptural cause.
He should guide the discipline of members in harmony with Matt. 18:15-20, and when all means of help to the guilty has been exhausted, the church can feel free of any guilt of being unjust and unfair and disobedient to God and His Word.
We may conclude that church government, like moral and civil governments, must be a reality. Churches must govern themselves, and if they do there must be government, laws, rulers, and moral obligation on the part of those governed. Local churches have authority:
(1) To judge and punish erring members (Matt. 18:15-20; 1 Cor.5 and 6).
(2) To "mark" and deny fellowship to rebels (Rom.16:17-19; Phil. 3:17-19).
(3) To forgive and extend fellowship to penitents (2 Cor. 2:6-11; Matt. 18: 21-35).
(4) To recommend fellow Christians by letters (1 Cor. 16:3; 2 Cor. 3:1-2).
(5) To choose their own business elders (Acts 6:1-8).
(6) To co-operate with the Holy Spirit in sending missionaries (Acts 13:1-5).
(7) To elect leaders (Acts 1:15-26; 2 Cor. 8:23).
(8) To discuss freely questions in general conference (Acts 15).
(9) To strive together with the pastor in unity for the salvation of lost souls
(Rom.15:30; Eph. 4; 6:19; Col. 4:3; 1 Thess. 5; 2 Thess. 3:1; Heb. 13:7, 17; 1 Pet. 5:1-9; Jude 3; 2 Cor.6).
(10) To share carnal things with ministers (Gal. 6:6; Phil. 4:10-13; 1 Thess. 5:12-15; 1 Cor. 9:1-19; Heb. 7:1-11; Rom.2:22).
(11) To obey ministers and those who rule them (Eph. 4:11-16; 1 Thess. 5:12-14; 1 Tim. 3:1-7; 5:17-20; Heb. 13:7, 17).
(12) To join believers of like faith (Acts 1:15; 2:47; Rev. 3:4).
(13) To be faithful in church attendance and duties (Heb. 10:25; Acts 2:40-47; 1 Thess. 5:11-23; 1 Tim. 3:15; 4:11-16; 2 Tim. 4:1-7).
(14) To live as they require ministers to do (1 Cor. 11:1; Phil. 3:17-19).
(15) To pray earnestly for their ministers (2 Thess. 3:1; Heb. 13:18).
(16) To covet earnestly spiritual gifts (1 Cor. 1:7; 12:31; 14:1; Rom.1:11).
(17) To yield to the operation of the Holy Spirit (1 Thess. 5:19; Eph. 4:30).
(18) To refuse to co-operate with those who cause division (Rom.16:17-19; Phil. 3:17-19, 1 Cor. 1:10; 3:1-3).
(19) To highly esteem the ministry for their work's sake (1 Thess. 5:12-14; Heb. 13:7, 17; 1 Tim. 5:l; Eph. 4:11-13).
(20) To be teachable, humble, godly, stable, obedient, and holy (Rom.16:17; Eph. 4; 1 Tim. 4:6-17; 5:17; 2 Tim. 4:1-3; Titus 1:9; 2:1-12; James 4; 1 Pet. 2; Gal. 5).
4. OFFICERS OF CHURCH ORGANIZATION
If there is to be any kind of local or universal church it requires local and universal officials to carry on business and to rule. Naturally, in the early church the apostles were the recognized leaders to begin with, because Christianity started out with only one congregation at Jerusalem. The church was to spread also into Judea, Samaria, and unto the uttermost parts of the Earth (Acts 1:8; Matt. 28:19-20). Even after the gospel spread over the Roman Empire, the apostles were considered the leaders of the church at Jerusalem and more or less leaders of the whole Christian church. (See Point 1, (2), above.) In the Gentile church-world Paul was considered the outstanding leader (Gal. 2:1-10), although Paul Himself recognized the original apostles as the most prominent leaders of the religion of Jesus (Gal. 2:1-10; Acts 15).
There were two main offices in the local church: first, the office of a bishop, presbyter, or pastor; second, the office of deacon. The word "elders" is a familiar one in the Old Testament where it is used of the officials of cities, tribes, and nations. This name seems to have been brought into the New Testament and applied to members of the council at Jerusalem other than the apostles (Acts 11:30; 15:2-23). Similar officers were elected and appointed in local churches (Acts 14:23; 20:17; Titus 1:5). That these were identical with the "overseers" is clear from Acts 20:17, 28. The Greek word episkopos, rendered "overseers" in Acts 20:28, is rendered "bishop" in Phil. 1:1; 1 Tim. 3:2; Titus 1:7; 1 Pet. 2:25. It refers to the pastors of churches or the preaching elders.
There were also men in the early church who were business elders. These were the "deacons" of Phil. 1:1; 1 Tim. 3: 8, 12. The Greek word diakonos translated "deacon" in these passages is rendered minister (Matt. 20:26; Mark 10:43; Rom.13:4; 15:8; 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:15, 23; Gal. 2:17; Eph. 3:7; 6:21; Col. 1:7, 23, 25; 4:7; 1 Thess. 3:2; 1 Tim. 4:6) and servant (Matt. 22:13; 23:11; Mark 9:35; John 2:5, 9; 12:26; Rom.16:1).
It can be seen by these passages that the word is applied to public servants, personal servants, church servants, and other kinds of servants. It simply means in the church one who serves the local assembly in some official capacity. The word literally means to be an attendant, a waiter, a teacher, deacon, minister, servant.
The Greek word presbuteros is translated elder (Luke 15:25; 1 Tim. 5:1, 19; 2 John 1; 2 John l; 1 Pet. 5:5), eldest (John 8:9), old man (Acts 2:17), elder women (1 Tim. 5:2), old (Acts 4:22), and elders (Matt. 15:2; 16:21; 21:23; 26:3, 47-59; 27:1, 3, 12, 20, 41; 28:12; Mark 7:3, 5; 8:31; 11:27; 14:43,53; 15:11; Luke 7:3; 9:22; 20:1; 22:52; Acts 4:5, 8, 23; 6:12; 11:30; 14:23; 15:1-23; 16:4; 20:17; 21:18; 23:14; 24:1; 25:15; 1 Tim. 5:17; Titus 1:5; Heb. 11:2; James 5:14; 1 Pet. 5:1; Rev. 4:4, 10; 5:5-14; 7:11-13; 11:16; 14:3; 19:4).
A study of all these passages reveals that there were men of certain official positions or ranks in Heaven and on Earth, in churches and in nations, and in families and tribes who were called elders. It was not always that all the oldest people were called alders in the church. They had to meet certain qualifications and be chosen and ordained as such to be elders in a local church. We can sum up the subject by saying that there were preaching elders and business elders in churches. Sometimes preaching elders had part in the business, and sometimes business elders preached. All preaching elders were deacons in the sense of being servants to the church, but their calling was higher than that of an ordinary deacon. The two offices-bishop, or pastor, and deacon-are contrasted in 1 Tim. 3:1-13. Further qualifications of bishops are listed in Titus 1. All apostles, prophets, pastors, and other ministers were elders or presbyters. Preaching elders were exhorted to feed the flock and oversee it, thus proving that they were the pastors (Acts 20:17, 28; 1 Pet. 5:1-5; 1 Tim. 3:1-7, Titus 1). The pastor is a called steward, messenger, servant, bishop, elder, and presbyter to oversee the affairs of the church.
The authority of the bishops and deacons was confined to the local church. The charge of a bishop over a diocese instead of a local church is man-made. The bishops were the teachers, preachers, and administrative officers of the local churches. The terms bishop, elder, pastor, overseer apply to the same office. The words mean the same, and the duties and qualifications for each are the same as for any other in the given list. There is no text that teaches a higher rank in the local church or in a particular section of the church.
The apostles were the highest ministers in the church and still would be if we could get men today qualified as apostles. In Matthew, Mark, Luke, and Acts (except Acts 14:4, 14) the word apostle is used of the twelve chosen and commissioned by the Lord (Matt. 10:1-20; 11:1; Mark 6:7-13; Luke 6:13; 9:1-8). From this office Judas fell, and it was filled by Matthias (Acts 1:15-26). In the Epistles and Revelation the context always shows where the twelve are meant. Christ was an apostle (Heb. 3:1), and He chose others to be apostles after His ascension (1 Cor. 12:28; Eph. 4:11). Paul and Barnabas are called apostles (Acts 14:4, 14). Others are called apostles (Rom.16:7; 1 Tim. 1:1; 2:6; 2 Cor. 8:23; Phil. 2:23).
The word apostle literally means "one sent on a special mission," the sender remaining behind, and the one who is sent goes to accomplish the same work that the sender would do if he went instead of the one being sent. All apostles in the New Testament abundantly demonstrated the works of Christ, who had sent them (See Lessons Twenty, Twenty-two, and Thirty.) When one gets to the place in God where he can do the works of Christ, he is a true apostle (John 14:12; 1 Cor. 9:1-6; 2 Cor. 12:12).
From certain passages it appears that there were several elders in a local church, but this could be accounted for on the grounds of large churches and also different ministries in the church such as apostles, prophets, pastors, and teachers, as there were at Antioch (Acts 13:1-2). Such passages as Acts 20:17; Phil. 1:1; Titus 1:5 do not prove that there were several equal leaders in every local church. In some churches there could be different ministers, and in others there may not be more than one. This would depend upon the success of the gospel in a particular locality. There was evidently one man who was the chief leader in every local church. This is proved from the fact that in the church at Ephesus where there were several elders (Acts 20:17, 28) there was only one main pastor or leader (Rev. 2:1). There is no definite Scripture saying how many bishops and deacons were to be in any local church; so any person who claims there must be only a certain number is exceeding his own authority. In 1 Tim. 3 and Titus I bishops of churches are spoken of in the singular and deacons in the plural. There is no statement that the bishop or pastor of a church cannot have any number of assistants who are also bishops.
In New Testament churches where the gifts of the Spirit were the possession of several individuals there naturally would be different ministers used of God for various services. For example, the prophet is mentioned as a class of ministers in the early church (Eph. 4:11; 1 Cor. 12:28; Acts 13:1-2). The prophet was one who spoke for God. It did not necessarily mean that he always foretold future events, although this was part of his work, as in Acts 11:28; 21:10. Prophecy was one of the gifts of the Spirit, and its chief purpose was to comfort and edify believers (1 Cor. 14:3). Other gifts would also produce certain ministries that would not be evident without them, such as the teachers and evangelists (Eph. 4:11).
5. DUTIES OF THE OFFICERS OF THE CHURCH
Where a number of local churches of like faith need a central headquarters to represent them it is biblical to have general officials, as was true of the early church, which was at first centered in Jerusalem and controlled by the apostles (Acts 15). If it is a group of churches desiring to conform to the New Testament pattern, the general officials will not be autocratic and despotic, but will merely carry out the best interests of all concerned according to the Bible, as decided in general conference (Acts 15). When they are in error they are subject to rebuke before men by any other official or minister of the church (Gal. 2:1-10).
The doctrine of apostolic succession is not taught in Scripture, neither is the one of infallibility for church leaders. This is disproved by the following:
(1) Christ gave no such authority to Peter or to any successor of Peter. Other apostles with Peter constituted the church foundation (Eph. 2:19-22; Rev. 21:14)
(2) James had equal authority with Peter at Jerusalem (Gal. 2:1-10).
(3) It even appears that James was the main leader, or at least chairman of the general conference at Jerusalem (Acts 15:13-19).
(4) Peter was not infallible, for he was rebuked by Paul (Gal. 2:1-11).
(5) Peter calls himself only a fellow-elder (1 Pet. 5: I -9).
(6) The power to bind and to loose was not for Peter only, but for all the apostles (Luke 24:49; John 20:22-23; Acts 1:8; 2:43). In fact, it is promised every believer throughout this age (John 14:12; Mark 16:15-20).
(7) Peter was not the rock upon which Christ built the church. Christ was the true foundation (1 Cor. 3:11) and the chief cornerstone (Eph. 2:19-22). Matt. 16:16-18 teaches that Christ is building His church upon the true confession of His sonship as well as upon Himself. "Thou art Peter [Greek, petros, little rock, or a piece of rock], and upon this rock [Greek, petra, big rock or mass of rock, referring to Himself and the many little stones that would confess His sonship, as did Peter on this occasion] I will build my church; and the gates of hell shall not prevail against it" (Matt. 16:16-18). Peter is merely one of many living stones, as he himself testifies (1 Pet. 2:5). He further teaches that Christ is the "living stone" (1 Pet. 2:1-8). All who make the confession that Jesus is the Son of God are Peters in the same sense that all who doubt are doubting Thomases. Peter is just one of the apostles upon which the church is being built (Eph. 2:19-22). The early church fathers agree with this scriptural fact.
(8) There is no reference to Peter's teaching apostolic succession or personal infallibility, or that he conferred such upon anyone to follow him. He claimed only equality with others. His whole spirit and teaching was contrary to those claims made for him (1 Pet. 5:1-3).
(9) There is no historical or biblical evidence of a continuous succession since Peter. Of course, we have man-made, spurious records, manufactured by the Roman Church to prove such a thing, but there is no genuine and authentic record of it. The earliest tradition we have of Peter being in Rome and starting a church there is the latter part of the second century, or about 100 years after Peter died. There is no proof that Peter died at Rome. There is no proof that Peter was ever in Italy.
(10) It is clear in Scripture that the church at Rome was not started by Peter. It is clear that no apostle had ever been to Rome before Paul's visit. The gospel was no doubt taken to Rome by Jews who were present at Pentecost (Acts 2:10). These converts would very likely have remained in Jerusalem long enough to get sufficient training in Christian doctrine to start a church at Rome. The church was established there at an early period, for it became well known throughout the Roman Empire by the time Paul visited there (Rom.1:8). The church had been in communication with Paul, not Peter, wanting him to come there for "many years" (Rom.15:23).
It was Paul's policy not to build upon another man's foundation, and this he would violate if Peter were the resident bishop (Rom.15:20-21; 2 Cor. 10:14-16).
If any apostle had been there, the church would have been in a much better condition and would have received more benefits than are evidenced in Rom.1:11. If Peter were at Rome as the resident Bishop, Paul would not have felt his responsibility to go there (Rom.1:10-15; 15:18-32). He would have been courteous enough to his superior to refer to Peter in his long letter when he sent greetings to many others at Rome (Rom.16:1-27).
(11) In no Scripture is Peter recognized as the universal head of the church with headquarters at Rome. On the contrary, Jerusalem was the headquarters of Christendom until it was destroyed in 70 A.D. (Acts 15; Gal. 2). Peter had no authority over the Gentile churches (2 Cor. 11:28). He had no more authority over the Jewish churches than did James (Gal. 2:9).
(12) The difference between the ministries of Peter and Paul prove that the Roman church was mainly Gentile and that Peter did not found this Gentile church (Gal. 2:8; Rom.1:13; 10:1-3; 11:13-14).
(13) In none of his prison-epistles did Paul mention Peter at Rome as the resident, universal head of the church, or as even being there in any capacity. This fact is more striking when Paul mentions many less noted workers of God as being there (Rom.16; 1 Cor. 16:15-24; Col. 4:7-18).
(14) The New Testament proves that Peter was in Judea ministering to the Jews during the time that he is supposed to have been in Rome (Acts 2:14-29; 3:16:7; 9:32-11:18; 12:1-19; Gal. 1:18-2:18).
Duties of the apostles and elders at Jerusalem are recorded in Acts 2:40-47; 3:1-11; 4:23-37; 5:1-16; 6:1-7; 8:14-25; 9:26-43; 10:17-46; 11:1-18; 15:1-35; Gal. 2. They were the pastors and leaders of the first and great church at Jerusalem and were going in and out of the city wherever they were needed to establish Christianity and take care of any necessary business that might arise.
Duties of local pastors are given in Acts 20:17-35; 1 Thess. 5:12-13; Heb. 13:7, 17; Matt. 28:19-20; 1 Cor. 1:16-24; 1 Tim. 3:1-7; 5:17; 1 Pet. 5:1-9; Titus 1; 1 Cor. 11:1-32; 12:1-31; 14:1-40; Eph. 4:7-13; Matt. 18:15-20; etc. Many other duties of pastors and shepherds are listed in Jer. 3:15; 23:1-40; Ezek. 34:1-29; Matt. 10:7-8; John 14:12; Jude 3; Eph. 5:11; Phil. 2:16; 2 Tim. 4:1-7; 2 Cor.__2 Corinthians__3; 1 Tim. 4; etc.
Duties of deacons include helping the pastors of local churches in temporal and spiritual things. They are to relieve the preachers of external labors (Acts 6:1-8), visit and heal the people (Acts 6:1-8), help establish other churches (Acts 8), and help in various capacities (1 Cor. 12:28; Rom.16:1; 1 Tim. 3:8-13; Acts 5:1-11). Any duty that would hinder the pastor from giving himself wholly to the ministry of the Word and prayer is the duty of deacons (Acts 6:1-8).
6. ORDINATION OF CHURCH OFFICERS
The word ordain means to set apart a person divinely called to a special ministry in and for the church. It does not always imply communication of power, although no person has a scriptural right to be ordained to an office until he is qualified to fill it. Ordination is simply the recognition of a qualified person to do what he is divinely called to do. It is the recognition by the church and its leaders of a man who has received certain gifts and made certain preparation for a particular work for God. The person to be ordained should not only be chosen by God, but also be recognized by the church and set apart by proper church officials in a special service of instruction, prayer, and laying on of hands (Acts 6:1-8; 12:1-3; 14:23; 1 Tim. 4:14; 5:22; 2 Tim. 1:6; Heb. 6:1-3).
Ordination should come from God first of all. When Jesus ordained the twelve and the seventy to represent Him, He gave them power (Matt. 10; Luke 9:1-8; 10:1-20; Mark 6:7-13). When God wanted His church to establish Christianity throughout the world, He endued them with power to confirm His Word (Mark 16:15-20; Luke 24:49; Acts 1:8; 3:6; 19:11; etc.). When servants were chosen by the Holy Spirit and the church to do Christian work, men already filled with faith and power and the Holy Ghost were chosen (Acts 6:1-8; 13:1-3). When the church chose men to represent it among the heathen and to travel among local churches they chose workers who had been tried and tested (Acts 8:12-20; 13:1-3; 15:2, 22, 25-28; 2 Cor. 8:19). When Paul ordained Timothy he imparted power to him (1 Tim. 4:14; 2 Tim. 1:6). When Paul was chosen to represent Christ among the heathen, Ananias laid hands on him that he might be healed and baptized in the Holy Spirit (Acts 9:17). These are enough scriptural examples of the qualifications and practice of ordaining men for the work of God.
The only other question to settle is Who are to ordain? It is clear in the New Testament that Christ personally ordained the twelve and the seventy (Matt. 10; Mark 3:14-21; 6:7-13; Luke 6:12-16; 9:1-9; 10:1-20; John 15:16). Churches ordained men (Acts 1:22-26; 6:1-8; 13:1-5; 2 Cor. 8:23). Leaders of churches also ordained men (Acts 14:23; Titus 1:5). It must be remembered that to ordain means to choose, appoint, and set apart, and in this sense any person or group of persons who has the responsibility of choosing, appointing, or setting apart any one to the work of the church has the right to ordain. There is no statement in the Bible that ordination should be done only by a select few in the church. Those in each local church who have the right to select or choose any one for a work have the right to ordain that person to that work.
Notice to Sermon Central Users:
My name is William Poovey, and I pastor at Bethel Church in Olar, SC. I have been a long-time user of Sermon Central and truly appreciate its content and contributors. Some of the best sermons I’ve ever preached have been reworked material from this website. As you use the material from my sermon bank, understand that it is work that has been done from not just myself, but from hundreds of other pastors as well. If you see part of your message, or a lot of your message with my name on it and this upsets you, please email me and I will quickly respond and cite you as the main source. My intent is not to claim someone’s work as my own. I am disclaiming up front that I use the resources from Sermon Central and appreciate the tool. I simply want all those who use my work to know that some of these messages were inspired by the Holy Spirit working through other pastors. Because I do use the messages of other pastors I waive all claims of originality or origin of creativity for the messages posted under my messages. I pray God blesses your preaching ministry for the glory of His Kingdom.
Respectfully,
William Poovey
These are the writings of Finis Jennings Dake (1902–1987) was an American Pentecostal minister and evangelist known primarily for his writings on the subjects of Pentecostal (or Charismatic) Evangelical Christian spirituality and Premillennial Dispensationalism. His most well known work was the Dake Annotated Reference Bible.
