Biblical Church Government
Foundation principles
... the household of God, which is
the church of the living God, a pillar and buttress of the truth.[1] 1Tim. 3:15
Biblical government is representative but not democratic,
authoritative but not authoritarian. In this lies its genius: It allows the
people a voice in who leads them, without the chaos of majority rule. Yet it
also gives authority for leaders to make decisions while avoiding the
dictatorial rule of a single fallible man.
Our God-given human instinct desires freedom but with
security. Freedom without form is anarchy. Form without freedom is bondage. The
genius of biblical government resides in providing Christians with a balance of
both.
We will seeÉ
á
There exists only one form of church government
endorsed by God in scripture.
á
The principles involved are moral and not merely
administrative and therefore mandatory, regardless of culture.
á
Biblical government reflects the eternal tension
between law and grace as in other aspects of Christian living.
á
The New Testament principles are a
simplification of Old Testament practices and therefore based on the whole
Bible.
This study assumes the student is a member of an evangelical
church in preparation for leadership and therefore familiar with foundational
concepts of church life. These include ideas such as Christ is head of the
church, which is his body, or the difference between the visible and invisible
church. This is therefore an intermediate-level study on biblical government.[2]
Overview: The question of authority
We recognize Christ is the sole head of the church. However,
he is in heaven and we are on earth. Therefore his rule is through human
agents. Who are these agents?
The whole issue of church government revolves around the
question of authority. Who makes final decisions in the church?
o In
Catholicism, final authority resides in one man, the Pope. This generates a
hierarchy appointed to carry out his decrees.
o In
some churches, final authority resides in the pastor, like a local protestant
pope. Any other leaders exist to assist him and apply his policies. In some
Pentecostal circles, the pastor is viewed as a divine prophetic voice and
therefore ultimate authority.
o In
congregationalism, a popular form of government in many evangelical churches,
final authority resides in the congregation that decides everything by democratic
vote.
o In
reformed government, authority resides in a committee of elders chosen by the
people. Elder-rule is always plural, never by one man.
We will see reformed government as rooted in the entire
history of the people of God, starting from the earliest times in the Old
Testament and consistent in its fundamental principles into the New Testament.
Though these principles came through a culture, the Hebrews, they are not the product of a culture. Like all other
teachings in GodÕs word, they are products of revelation and therefore primarily
ethical in their essence, not merely administrative. We are not free therefore
to discard them on the grounds of cultural issues. We make cultures conform to
the word of God, not vice versa.
When we see these principles as a unit, the divine genius behind
them becomes clear. They provide a workable balance between form and freedom that
allows for Christ to express his headship in the church, to the glory of God.
Lesson: The Old Testament origins of New Testament church government
New Testament church government is a fulfillment and
simplification of Old Testament principles. First
Corinthians Nine shows the apostles took this for granted because they
appealed to the Old Testament as authority.
Some Corinthians were questioning PaulÕs apostleship and
apparently doing so with an argument having to do with his right to receive
offerings. Paul argues his point by applying Old Testament principles governing
the material support of the Levite priests as applicable to New Testament
ministers preaching the gospel.
In V.8-9, to what does Paul appeal as authority for his
right to abstain from secular labor?
______________________________________________ [3]
In V.9-10, he quotes from Deut.25:4. For whom does he claim
this text was written? _____________________________ [4]
In V.10-11, Paul uses an illustration to justify his
position. Why is that illustration logical? ______________________________ [5]
In V.11, to what does he
liken spiritual truth dispensed by ministers? ________________________[6]
In V.11-12, what does the
minister have a right to reap? _____________________ [7]
According to V.11, should
the support given full-time ministers be regarded as charity or as earned? See
also Mt.10:10 and 1Tim.5:17-18 __________________________________ [8]
In V.13, from what Old Testament command does Paul draw his
conclusion about the right of support without secular labor?
_____________________ [9] Lev. 6:16, 26; 7:6; Num. 5:9,
10; 18:8-20; Deut. 18:1
In V.14, is PaulÕs
statement a command or a suggestion? __________________________ [10]
In V. 13-14 who were
those who served at the altar? See
Num.18:8-20 ______________[11]
Discussion question: What
are the practical consequences of understanding First
Corinthians Chapter Nine?
From 1Cor.9, we learnÉ
á
There exists a category of ministers called to
full-time preaching of the gospel as distinct from any other ministerial
calling.
á
Their support is to be derived from offerings.
á
This support is to be regarded as earned, not as
charity.
á
The Old Testament support of the Levite priests
is a fore-type and pattern for the support of gospel-preaching ministers in
this dispensation.
Lesson: Elders and the representative principle in the Old Testament
We saw there exists a category of ministers appointed over
the people of God for spiritual oversight. In this section, we will see a body
of spiritual leaders who exercise government over GodÕs people but who are not full
time ministers. [12]
The first mention of elders in the Bible as a governing body
over the people of God is in Exodus.
Ex. 3:13-17
When God wanted to talk to the
people of Israel, who did he tell Moses to gather?
_______________________________________ [13]
When God said he had observed the
sufferings of Israel, to whom was he speaking to? __________________________________
[14]
God made a promise in this text.
What was the promise and to whom was it addressed?
_______________________________________[15]
Ex.4:29-31
Who did Moses and Aaron gather
together? ________________________ [16]
Who spoke the words of the Lord?
_______________________________ [17]
Who is counted as having seen the
signs Moses did and believed? _____________________________________ [18]
(Hint:
Was the entire congregation present or not?)
In this incident, who represented
God and who represented the people?
_____________________________________________ [19]
1Sam.8:4,7,10,19
(Fill in the blanks)
Then all the ____________gathered
together and came to Samuel at Ramah. [20]
And the LORD said to Samuel, ÒObey the voice of the ___________in
all that they say to youÉ[21]
Samuel then said to_______________,
ÒGo every man to his city.Ó 1Sam. 8:22 [22]
From these texts, what
can we conclude about representation in the Old Testament?
_________________________________________________________[23]
Deut. 21:18-21
Did elders have judicial functions also?
__________________________ [24]
Deut.31:9
To whom was the law, the
Word of God, committed for safekeeping? ____________________________ [25]
Ex.12:21,27; Lev.4:13-21
Were the elders sometimes allowed to participate in the
sacrifices? If so, by what authority? ___________________________________________
[26]
Note: In the Bible, the phrase, Òpriests of the LordÓ occurs
about ten times, never as Òpriests of the people.Ó The phrase Òelders of the
peopleÓ is also found about ten times, never as Òelders of the Lord.Ó The
representative principle is clear: The priests represented the voice of the
Lord to the people. The elders represented the voice of the people to the Lord.
Did the same structure among the Jews carry over to New
Testament times?
Then the chief priests and the ____________________gathered
in the palace of the high priest, whose name was Caiaphas, Matt. 26:3 [27]
Discussion question: Compare the representative principle
with hierarchical government and one-man rule. Discuss the practical
consequences on the church.
From this section we learnÉ
á
From earliest times, there has been a category
of leaders among GodÕs people called elders
who represented the people and were not priests.
á
Their decisions were considered the voice of the
congregation.
á
Under the authority of the priests, elders
participated in sacerdotal functions, including sacrifices and reading of
scripture to the people.
á
Jews practiced this form of government into New
Testament times.
Lesson: Elders and the representative principle in the New Testament
So I exhort the elders among you, as a
fellow elderÉ 1Pet.5:1
In the above text, Peter uses the term to describe himself,
although he was an apostle. From this we see the term elder refers to spiritual leaders in general in the New Testament.
The Book of Acts
The first mention of
Christian elders in the New Testament
is Acts 11:28-30 when Antioch Christians sent famine relief to believers in
Jerusalem. Where in this text do we find a representative principle? ____________________[28]
The next mention of elders is in Acts 14:23.
And when they had appointed elders for them in every church,
with prayer and fasting they committed them to the Lord in whom they had
believed. Acts 14:23
Important
note: The term appointed in the original
Greek is cheirotoneo and means, ÒTo vote
by stretching out the hand.Ó This is the first hint in the New Testament of a semi-democratic
principle. [29]
How
many elders were appointed in each church? _______________[30]
With
what activity was their appointment associated? ______________[31]
According to Acts 16:4,
who has authority to make decisions regarding doctrine? Is it the elders, the
congregation or a combination of the two? ____________________________________[32]
Acts 20:17,28
In these verses, Paul
exhorts the elders of the church in Ephesus.
What is the job of all
elders? ____________________[33]
What is the word used to
describe them and what does it mean? ______________________________________[34]
Who does Paul say appointed them and how does this square
with the democratic principle in Acts 14:23? ____________________________[35]
Did elders have a judicial function as well?
_________________________ [36]
Apostolic assumptions: 1Tim.5:17-19
At first, these verses may seem ambiguous for defining
distinctions among elders, their roles and means of support. When we take into
account that Paul and Timothy were heirs of 1400 years of Jewish history and
custom, these verses become strikingly clear. Paul could assume Timothy
understood what he was talking about without going into details of Jewish
history. Under this light certain aspects of the New Testament elderÕs life and
ministry become evident.
If the apostles meant something new by the term elder, they would have clarified it.
What does Paul assume to be the function in common to all
elders? _____________________[37]
What two classes of
spiritual leaders are implied here? __________________[38]
Did Paul assume an overlapping in functions among elders? If
so, what was the overlapping? _____________________________[39]
To what aspect of ministry does Paul give priority of
importance? ___________________[40]
How does the quote about muzzling oxen relate to what Paul said in
1Cor.9:9? ________________________________________ [41]
In the statement, The laborer
deserves his wages, who is Paul quoting here and in what context? Mt.10:10 cf
Lev.19:13
_______________________________[42]
Note:
The term honor is a play on words in Greek. The word is timŽ and
means either honor or wages, depending on the context. The
context shows he means both at the same time with regard to the teaching elder.
What is required to bring a charge against an elder? What is the
background for this injunction? See Deut.19:15 ________________________[43]
The concept of Presbytery
The Greek word presbiterion
is used three times in the New Testament.
Luke
22:66; Acts 22:5; 1Tim. 4:14
In Luke 22:16, the assembly of elders (presbiterion) gathered together. Of what people did this assembly
consist? ___________________________[44]
In Acts 22:5, who possessed the judicial authority to send
Saul of Tarsus to Damascus? _______________________________[45]
In the New Testament church, who had authority to ordain?
1Tim.4:14 __________________________________ [46]
From this
section we learnÉ
á
The apostolic mindset regarding Christian elders
is rooted in their Jewish background and practices under the Law of Moses. This is shown by:
o Recognition
of two kinds of spiritual leaders, one of which is the high calling to teach
and preach, as in the Old Testament.
o There
is overlapping in the functions of different kinds of spiritual leaders.
o The
teaching elder in particular is to be both honored for his work of preaching
and teaching and amply supported. Paul quotes from Deut.25 to substantiate
this.
o Paul
quotes from Jesus for demonstrate the material support of teaching elders.
á
A council of elders, called a Presbytery, makes
decisions as a committee, not rule by one man.
Lesson: Are there two classes of elders?
The purpose of this section is to show there is one office
of elder, divided into two distinct classes, ruling and teaching. Overlapping
of functions does not indicate equivalence.
The latter are also called ministers or pastors and
alone have authority to administer the sacraments and the word of God to the
people in public worship. In this sense, teaching elders have a discipleship
function toward ruling elders that the latter do not have toward them, even
though both ÒruleÓ over the congregation.
Old Testament background
Preserving the word of God
To whom was committed the word of God? Priests alone?
Priests and elders together? If both, to which was it given first? Deut. 31:9; Ex.
19:7
_________________________________________[47]
Sacramental functions
Did elders participate in offering the sacrifices? If so,
under what authority? Lev. 4:13-17 _________________________________[48]
What implications does this have in the New Testament
church? ________________________[49]
The term minister
The manner in which the Bible uses the word minister underlines the concept that
there exists two different classes of spiritual leaders because the teaching
elder is a minister in a sense the ruling elder is not.
The term minister is
used about 40 times in the Old Testament in conjunction with priests and never
in reference to elders. An example is,
Éthe Levites the priests, my ministers. Jer.
33:21 [50]
New Testament application
Does the Old Testament
concept of priests as ministers, carry over to New Testament gospel preachers?
Rom.15:16 Yes or no? ______________[51]
To what does Paul compare
himself in this text? ___________________ [52]
Organizing pastors: Timothy and Titus
Paul also sent two men, Timothy and Titus in his place with
authority to perform certain functions.
What does Paul call Timothy 1Tim.4:6 and what were his
duties toward the congregation? _____________________________[53]
What did Paul send Titus to do in Titus 1:5? Does this imply
he was a pastor?
_______________________________[54]
What was the relationship of these men to other elders in
the church?
_____________________________________[55]
From this lesson we
learnÉ.
- There was a category of officials
presiding at the altars whose function was to proclaim the word of God and
offer sacrifices, i.e., sacraments. These were priests.
- There was a category of officials helping
the above, whose primary function was governmental. These were elders.
- There was over-lapping of both
governmental and sacerdotal participation, but the distinctions between
the two offices were never confused.
á
The priests alone were called ministers.
á
The same pattern carries through to the New
Testament in that those ordained to the teaching of the word and organization
of churches are also called ministers.
á
Therefore, while New Testament elders may
participate in administering the word of God and sacraments, they do so under
the authority of ministers. This does not make them pastors or equivalent to
New Testament ministers in sacerdotal authority.
Lesson: Ordination
Three aspects must combine for a man
to be ordained: Call, character and competence. These are in order of
importance. A man may very well be of good character and capable and still not
be called to the office. Or, he may be called but needs training in character
and competence. The question of call is supremely important. A pastor looking for leadership
candidates must never forget that competence and character alone is no proof of
a call to the office of elder.
Example: The Old Testament
priesthood was reserved for Levites. There may have been many men from other
tribes who could have done the work of the ministry as well or better than the
Levites. That was not the issue. The only issue was GodÕs call and appointment.
The call
The concept of call to
ministry is found throughout both testaments. With regard to the priesthood we
seeÉ
And no one takes this honor for himself, but only when
_________ [56]
just as Aaron was. Heb. 5:4
Acts 13:1-3: Paul and Barnabas
From who did the call to
ministry come?
_____________________________[57]
To whom did the Holy
Spirit speak about that call? _______________________ [58]
Who set Paul and Barnabas
apart for the ministry and how? _________________[59]
What would be a first indication to an individual that he
may be called to the office of elder, according to 1Tim.3:1?
__________________________ [60]
What is a key quality for
calling to ministry in 1Tim.1:12?
______________________ [61]
The character: 1Timothy 3
Much has been written on this chapter in the context of
Christian leadership, so we will not elaborate here, except for a couple of
points often misunderstood.
Discuss the meaning ofÉ
And let them also be tested first then let them serve. 1Tim. 3:10.
If a person has the character qualities in this chapter,
does this automatically qualify him to be ordained? ______________________[62]
Discussion question: According to 1Tim.3:6, what is likely
to happen if a new convert is ordained to the office of elder? ________________________
[63]
The competence
Some think that the character
qualities in 1Tim.3 are sufficient for ordination. If that were correct, there
would not be other necessary qualities mentioned.
What
is the one ministerial skill in 1Tim.3 required of all elders? ______________ [64]
According
to Titus 1:9, what must an elder able to do? ________________ [65]
According
to 2Cor.3:4-6, from where does our competence come? _________________________[66]
Discussion: Have we found in 1Tim.3
the three elements; call, character and competence?
The process
Who chooses the leaders?
In Acts 6:1-6, who chose the deacons and who laid hands on them?
____________________________[67]
Who ordains?
In 1Tim.4:14, who laid hands on Timothy for ordination? ______________ [68]
What is the Greek word used here for the group that laid on hands?
_______________________________ [69]
Who set apart Paul and Barnabas and by what authority?
______________________[70]
How is ordination done?
In Acts 13:1-3, what two actions accompanied the ordination
of Paul and Barnabas? ______________________________[71]
The problem of simplicity
The Old
Testament ordination of priests was a complex and ritualistic affair, requiring
two weeks of preparation, involving fasting, anointing with oil, bathing, laying
of hands and highly decorative garments reserved only for the priests. [72]
The
psychological effect on the Jewish congregation must have been profound. Such
elaborate proceeding was apparently designed to communicate the sacred nature
of ordination. Both the office and the person holding it must be treated with
reverence.
In this
lies a psychological problem in the way people today may perceive New Testament
rites. If the rite is less complex, then perhaps it is not as sacred.
For
example, the LordÕs Supper is both a fulfillment and simplification of the
Passover feast. The complexity is left behind. Is it less sacred for that?
Apparently certain Corinthians took that attitude and Paul had to correct them.
If it were less sacred, then why did God threaten Christians who partake of the
LordÕs Supper in an unworthy manner? [73]
Ordination
to gospel ministry in the New Testament is simple. Does this mean it is less
sacred? If the Old Testament priesthood was a fore-type, the answer is no. The
complexity is left behind, not the sacred nature of it.
From this lesson we learnÉ
á
Call
to ministry is based on GodÕs choice, not our own.
á
Character
qualities are important but general competency is also essential.
á
Though
the call comes from the Holy Spirit, the church leaders ordain though the
laying on of hands. Congregations do not ordain leaders.
á
The
ordination of elders is no less sacred than the ordination of priests in the
Old Testament, though the rite is supremely simple.
Lesson: Ordination of Women
The question of womenÕs ordination boils down to the
difference between creation and culture.
Those who hold to the ordination of women to ecclesiastical
office, point out that women are equal to men. From this they assume that
excluding them from ministerial office is based on outmoded cultural norms of
the past. This view is called egalitarianism.
Those who reserve ordination solely for men, base their
thinking on GodÕs purposes in creation before cultures existed. This view is
called complimentarianism because
they say the woman was created to compliment man in his created purpose, that
of caretaker of the earth for GodÕs glory.
The burden of proof
To overthrow 3500 years of Jewish and Christian practice,
egalitarians must show from the biblical text itself that the reason for
excluding women from authority in the church was cultural. Without this,
egalitarianism has no foundation.
In this study, we will see the apostles were well aware of
cultural considerations but ignored them in favor of issues going back to
creation before cultures existed.
Does the headship of the man in the
household extend to the church?
Both sides of the question concede that the husband is the
head of the wife because this is plainly taught in scripture.[74]
However, egalitarians insist the home and the church are separate institutions
and therefore the headship of the man in the home is not an issue in
ecclesiology. Complimentarians insist the two institutions are different but
not separate and therefore male leadership also extends to the church.
1Tim.2:11-15
Let a woman learn quietly with all submissiveness. 11 I do not permit a woman to teach
or to exercise authority over a man; rather, she is to remain quiet. 12 For Adam was formed first, then
Eve; 13 and Adam was not
deceived, but the woman was deceived and became a transgressor 14 Yet she will be saved through
childbearing—if they continue in faith and love and holiness, with
self-control. 1Tim.2:11-15
What are the two things that Paul does not permit women to
do in the church? _________________,
_______________________[75]
What is the first reason Paul gives for this prohibition?
___________________[76]
What is the second reason for this prohibition?
_____________________[77]
Discuss what is meant by saved
through childbearing in verse 15. [78]
From these verses, what can we deduce about the relationship
between the home and the church? Are they completely separate institutions or
not? _______________________________[79]
1Cor.11:1-16
Egalitarians sometimes argue that
both men and women are the image of God and therefore have the same value. On
the grounds of equal value, they say the woman must also be entitled to the
same authority in the church. Apparently some Corinthians held this view. In
the following verses, we will see how Paul deals with this.
What is the original creation hierarchy in V.3?
_______________________[80]
What is the man called in V.7? _________________________[81]
What is the woman called in V.7? _____________________[82]
Is there a difference
between the image of God in man and the image of God in woman? See V.8
__________________________________[83]
If so, how does this reflect on the question of
authority?________________________[84]
How does the order of events in creation reflect on the
question of authority? See V.9 _______________________________[85]
Does a manÕs authority in
the church or home imply he is independent of woman? See V.11-12
__________________________________[86]
From this lesson we learnÉ
á
The authority of the husband over the wife in
Genesis extends also to male authority in the church. The reasons are:
o Though
the home and the church are different institutions, they are not separate.
o Man
is the glory of God, whereas woman is the glory of man.
o
Creation order. Woman was derived from man,
whereas man was created directly by God.
o Creation
purpose. Woman was made to be manÕs helper.
á
The question of whether or not women may be
ordained is a creation issue, not a cultural one.
á
Though the man is in authority over the woman in
both the home and church, this does not make him independent of woman.
á
Putting women in authority in the church, may
subject them to the same temptation to deception that Eve faced in garden. The
apostolic prohibition against a woman teaching in the church or exercising
authority over men is intended to be protective, not discriminatory.
Lesson: Important elements about elders
Plurality of elders
In the entirety of biblical history, the term elder was always plural. The only time
when one person was in authority over Israel was when the people of God were in
a state of apostasy. Likewise in the local church. There is no such thing in
the New Testament as one elder in charge of a congregation.
Notice the plurality in
the following verses:
And when they had appointed elders for them in every church,
with prayer and fasting they committed them to the Lord in whom they had
believed. Acts 14:23
Now from Miletus he sent to Ephesus and called the elders of
the church to come to him. Acts 20:17
Do not neglect the gift you have, which
was given you by prophecy when the council of elders laid their hands on you. 1Tim.
4:14
This is why I left you in Crete, so
that you might put what remained into order, and appoint elders in every town
as I directed you— Titus 1:5
Is anyone among you sick? Let him call
for the elders of the church, and let them pray over him, anointing him with
oil in the name of the Lord. James 5:14
Bishops and elders
Are the terms bishop and elder interchangeable? See Acts
20:17,28; Titus 1:5-7; Phil.1:1 __________________________ [87]
According to Acts 20:28, what is a function in common with all elders?
______________________________[88]
Note: The Greek term for care
for is poimaino, which means to shepherd.
How the two classes of elder relate to each other
In this diagram, we notice the ruling elders
are objects of the ministry of the teaching elders, because the former are
members of the congregation.
Note the teaching elders have this relationship
with the ruling elders, not because of superiority of rank, but because
the ruling elders are members of the congregation.
Let the
elders who rule well be considered worthy of double honor, especially those who
labor in preaching and teaching. 1Tim. 5:17
Ruling elders must recognize the mentoring and discipleship
function of the teaching elders toward them because:
á
They also, like the members of the congregation,
are recipients of the teaching ministry of the teaching elder.
á
They are also recipients of the administration
of the sacraments, just as other members of the congregation.
á
The minister is to live of the gospel in a sense
that they do not. (1Cor.9)
Functions of all church leaders
According Eph.4:11-12, what are the spiritual leaders
supposed to be doing? __________________________________________[89]
According to 2Tim.4:1, what is a primary product of a
Christian leader? _______________________[90]
The rights of elders
What is due to elders in 1Tim.5:17? ___________________________[91]
What is due to elders in 1Tim.5:19? ___________________________[92]
What is due to elders in 1Thess.5:13? _________________________________[93]
Conclusion: While both types of elder have spiritual
authority over the congregation, the teaching elder has spiritual authority
over the ruling elders when it comes to teaching ministry and administering the
sacraments.
From this lesson we
learnÉ
á
The office of elder in the church is always
plural.
á
The terms bishop
and elder are synonyms. The word elder is the title of the office,
whereas bishop, meaning overseer, is
a description of his function.
á
Both ruling and teaching elders govern the
church. But the teaching elder has a mentoring function to the ruling elder
because the latter is also part of the congregation.
á
The primary function of all church leaders is to
prepare other Christians for ministry, especially training leaders.
á
Elders have the right to the honor and respect
of those they serve.
Elementos del Libro de Orden
(A ser discutido si el tiempo permite)
á
La Constituci—n de la Iglesia
á
Las Cortes
á
Misi—n vs Iglesia Organizada
á
ComitŽ vs comisi—n
á
Autoridad para predicar y administrar sacramentos
á
Apelaci—n en casos disciplinario
The Church
How do we differ from other evangelicals and Catholics in
our concept of the church?
The term church in
the New Testament translates the word ekklesia
which means, assembly or congregation.[94]
This word is used 67 times in the New Testament in a variety of ways. In the
LXX, it is used about 100 times to translate the Hebrew qahal, which means congregation
and sometimes refers to the people of Israel in general.
The term can refer to either a local congregation of
believers or to believers in a region.[95]
Because of the ambiguities, it is better to build our ecclesiology on the
totality of scripture.
What is the mission?
The Great Commission is the mission, the church is the
method. Mt.28:19-20. Tragically many movements, especially liberals, have tried
to add to the churchÕs mission, thus distracting from the gospel.[96]
ÒMaking the world around us a better place is a good thing,
and is ordinarily to be expected when people are coming to Christ. But
that is not the mission of the church. The mission given to us in Matthew
28:18-20 is very specific: to make disciples of all nations through baptizing
and teaching. If it is not baptizing and teaching, it might be lawful, it
might even be commanded, but it is not obedience to the Great Commission.Ó [97]
Feeding the poor is not the mission of the church. Social
justice is not the mission of the church. These things may be necessary to do
but leaders must never allow them to detract from the mission of making
disciples.
According to the Great Commission
in Mt.28:19-29, what is the one mission of the church?
_____________________________
[98]
According to the Great Commission,
what is the method for doing the mission?
_______________________ [99]
According to Eph.4:11-12 how is
the church to implement its mission? ___________________________________ [100]
The inverted
church
In biblical theology, the
congregation does the work of the ministry under the supervision of the
leaders. The leaders therefore are primarily trainers.
Discussion: Is your church inverted?
The marks of a true church
A church may err widely in minor doctrines or elements of
worship and still be considered a valid church. However, if it lacks certain
elements, then it is apostate and may not be viewed as Christian.
According to reformed tradition, three characteristics
distinguish a true church:
á
The faithful preaching of the word of God.
á
The faithful administration of the sacraments.
á
Church discipline.
What does Gal.1:8-10 say about the
preaching of a biblical gospel? ______________________ [101]
Discussion: In
Mt.28 we find the command of Christ to baptize those who become disciples. If a
church fails to baptize disciples, what can we conclude is their attitude
toward the mission of the church? If a church fails to commemorate the
sacrifice of Christ in the LordÕs Supper, what can we conclude about its
attitude toward ChristÕs sacrifice? ____________________________ [102]
Is membership biblical?
See SmallingÕs article on this and
discuss.
Is the local church autonomous?
Some groups believe in a doctrine called the autonomy of the local church. This doctrine
states the local church has within it everything it needs for its own
government and need not account to any other ecclesiastical entity.
Discussion: On
the grounds of Acts 16:4, discuss whether this doctrine is valid.
When is it appropriate to leave a church?
According to
2Cor.6:16-18, when is it appropriate to leave a church?
__________________________________ [103]
According to Gal.1:8-10 when is it appropriate to leave a church?
__________________________________ [104]
According to 1 Cor.5,
when is it appropriate to leave a church? __________________________________ [105]
From this lesson we learnÉ
á
The mission of the church is to make disciples
of Jesus Christ.
á
The method is preaching and teaching the word of
God.
á
The role of the leaders is to train the
congregation to do the work for the ministry.
á
A church may be considered biblical if it
preaches the biblical gospel, administers the sacraments and practices
discipline.
á
It is appropriate to leave a church when it
practices idolatry, worships a false God, fails to preach the gospel or
practice biblical discipline.
á
Membership lists are biblical.
Church discipline
A key text on discipline 1Cor.5. It features important
points.
The purpose of discipline
á
The honor of God
á
The purity of the church
á
The restoration of the sinner
1Cor.5
Discussion: When
is tolerance a virtue and when is it sin, according to verses 1-2?
___________________________________________ [106]
What are the sins in this chapter that define a person as
non-Christian? _________________________________
What must a church do that has these practices going on in
the church, according to verses 6-8? ______________________________ [107]
According to Rev.2:18-24, what is a church risking if it
neglects discipline? __________________________________ [108]
Who in the church is responsible for disciplinary
procedures? Acts 20:28-30; Gal.6:1; 1Tim.5:19-21 ___________________________ [109]
The three censures
á
Admonition
á
Suspension
á
Excommunication
Which of the three censures is found in 2Tim.4:2?
__________________ [110]
Which of the three censures is found in 1Cor.5:13.
_________________ [111]
Which of the three censures is found in 1Cor.5:11?
_________________ [112]
Discussion: Procedure against an elder: 1Tim.5:19-20
According to these verses, upon whom is the burden of proof?
__________________ [113]
What must the accused elder prove? __________________ [114]
If an accused elder is not found guilty, what is the
procedure regarding the accusers? _____________________________ [115]
A serious case
Acts 20:28-30; Rom.16:17-18; Titus 3:10
Discussion:
According to these verses, what is a type of very serious disciplinary issue
that may occur in a church and how is to be handled? _________________________ [116]
Discussion: When
does Mt. 18:15-18 apply?
From this lesson we learnÉ
á
Church discipline is corrective, not punitive.
It is for the honor of God, the purity of the church and the restoration of
offenders.
á
Discipline of divisive or heretical persons must
be attended to promptly and with diligence to prevent serious damage to the
church.
á
The three steps of discipline are admonition,
suspension and excommunication.
á
Accusations against an elder must be accompanied
with two or three witnesses. All burden of proof is on the accuser.
ENDNOTES
[1]
English Standard
Version. All texts quoted in this document are from the ESV.
[2]
In advanced Ecclesiology, we study the details of the Presbyterian Book of
Church Order, the structure of congregationalism and episcopal forms of
government and their history. The intermediate level hopefully provides the
framework for evaluation of these other forms.
[3]
The Law of Moses. The point: Support of the New Testament minister is the
fulfillment of an Old Testament command.
[5]
Paul considers it illogical that a minister should sow spiritual truth in the
lives of people without reaping material benefits just as with Old Testament
priests.
[6]
Seed sown for a harvest.
[7]
Material benefits from his spiritual labors.
[8]
It is wages earned, not charity. Ministers of the gospel must not be regarded
as objects of charity.
[9]
From the temple service by the priests.
[10]
Old Testament Levite priests ate from the sacrificial offering. This was not
only a privilege for them but they were also commanded to do so. Likewise with
the New Testament minister. He is commanded to live of the gospel.
[11]
The Levite priests only. Anyone else was considered a usurper. Paul claims this
to be a fore type of the support for the New Testament minister.
[12]
I am indebted to Dr. Morton Smith of the Western Carolina Presbytery, PCA, for
the proof texts on the representative principle as displayed in an excerpt from
his paper, Biblical Polity. A Spanish translation of the excerpt is found at: http://smallings.com/spanish/Ensayos/smith.html
[14]
To all the ÒpeopleÓ as represented by the elders.
[15]
The promise was to bring the people out of Egypt. It was made to all the people
via the elders as their representative. This shows how the concept of
representation by elders was taken for granted from the earliest times.
[16]
All the elders of the people
[18]
All the people as represented by the elders who were the ones present who saw
the signs.
[19]
Moses as the prophet-priest represented God. The elders represented the people.
[22]
The men of Israel. Note it was the elders present, not every man in Israel.
[23]
The full-time ministers in the Old Testament, prophets and priests, represented
God to the people. The elders represented the people to God.
[24]
Yes. Both to act as judges and executioners of a sentence.
[25]
First to the priests and then to the elders.
[26]
Yes, under the authority of the priests.
[27]
Elders of the people
[28]
In V.29, the relief is sent to Òthe brothers,Ó i.e., the congregations in
general. Then in V.30, it was sent by Paul and Barnabas to Òthe elders.Ó Thus,
the elders were viewed as in charge of the congregations and therefore in
charge of the distribution to them.
[29] Lexicon Thayer. 1979, Lafayette,
Indiana. Same word used in 2Cor.8:19 for Titus being appointed by the churches
to assist Paul in administering a famine relief offering in Jerusalem.
[30]
No number is mentioned. The word is plural. Therefore, a minimum of two in a
church was standard, probably more. From this, and other texts, we derive the
concept of plurality of eldership.
[31]
Prayer and fasting. This denotes the seriousness of ordination.
[32]
A body of elders is the only authority to make doctrinal decisions, not one man
or a congregation. In this case, the Jerusalem assembly of elders was viewed as
having authority to impose doctrine on individual churches.
[33]
To be overseers of the Òflock,Ó the congregation, and to care for them.
[34]
Overseer. One who supervises the work of others. Greek= episkopos. This word had been translated as Bishop in other
versions, to support the idea of a hierarchy among elders, an unscriptural
notion.
[35]
Though the people choose the elders, it is assumed that this process was the
work of the Holy Spirit. Therefore it was the Holy Spirit who is viewed as the
one having appointed them, not the people.
[36]
Yes. They must distinguish between wolves and sheep.
[38]
Those who rule primarily and those who teach primarily.
[39]
Yes. Both may administrate at times and both may teach at times.
[40]
Preaching and teaching.
[41]
Muzzling an ox is an illustration of the injustice of depriving the minister of
adequate support.
[42]
He is quoting Jesus, who in turn is reflecting a principle in the Law of Moses.
[43]
Two or three witnesses. Paul takes his cue from this judicial requirement in
the Mosaic Law.
[44]
The priests and scribes, i.e., both classes of leaders.
[45]
The high priest and the assembly of elders, i.e., the Jewish Presbytery.
[46]
The council of elders, i.e., Presbytery.
[47]
To both, but to the priests first, since their job was to expound the law to
the people and preserve it.
[48]
Elders participated in offering the sacrifices but it is the priest who
administered the blood. From this we can see an overlapping in spiritual
function but the priest always leads and the elders never have authority to act
alone. The same carries over to the sacramental functions in the New Testament
church.
[49]
This shows elders had a spiritual function, not just a political appointment.
Their spiritual participation did not make them equivalent to the priests,
despite this overlapping.
[50]
Similar texts are
2Chr. 13:10; Is. 61:6; Joel 1:9,13; Heb. 10:11
[52]
Paul uses Old Testament priesthood language to justify his New Testament
designation as a minister. Notice the terms minister,
priestly service and offering. This shows how the apostolic
mindset connected a call to preach the gospel full time, to a distinct class
called ministers.
[53]
In some translations, it is servant,
which is equivalent to minister. His
duties were to teach the whole church. If Eph.4:12, pastor-teacher is a pastoral office, then Timothy was a pastor.
[54]
Set the church in order and ordain elders. What other office could this be but
an organizing pastor?
[55]
They had the authority to ordain elders, including evaluate who was qualified.
This alone shows a distinction.
[59]
The leaders by prayer and fasting and laying on of hands.
[60]
Desire for it, assuming the motivation is to serve.
[62]
No. They qualify a person to be a candidate to be trained. Otherwise there
would be no need to test them first before laying hands on them in ordination.
[63]
He will fall into pride.
[65]
Able to instruct in sound doctrine and rebuke those who contradict it. This
means they must know their doctrine, be able to teach it and of strong enough
character to rebuke those who oppose it.
[66]
From God. Nevertheless, this competency must be demonstrated before ordination.
[67]
The congregation chose the deacons and the apostles laid hands on them, thus
ordaining them.
[68]
The Presbytery, the council of elders.
[69]
Presbyterion: Council of elders, from
which we derive the word Òpresbytery.Ó
[70]
The body of spiritual leaders set them apart by the command of the Holy Spirit.
The act of setting apart was done by laying on of hands after prayer and
fasting. This seems to be the pattern throughout the Bible.
[71]
Prayer and fasting; laying on of hands.
[75]
Teach, exercise authority over men
[76]
The man was created first and therefore has priority in authority.
[77]
Eve was deceived. This implies the vulnerability of the woman to deception.
[78]
Childbearing has
neither saving value nor a moral obligation on all women to have children. He
simply means the business of women is husbands and children. If the church puts
them into roles for which they were not created, we subject them to pressures
they were not designed to handle. It is the manÕs job to deal with snakes in
the garden.
[79]
They are different institutions but not separate. The apostolic mindset blends
the two.
[80]
God, Christ, man, woman in that order. Paul is implying that putting women in
authority in the church would be an aberration like putting the church in
authority over Christ or Christ in authority over God.
[81]
Image and glory of God.
[83]
The difference is not in the value or nature of the image itself but in the
order by which it was derived. The manÕs image was first, derived directly from
God. The womanÕs image followed, derived indirectly through man.
[84]
Any authority the woman may exercise must therefore be through the man. This in
itself establishes the question of relative authority in the home and the
church.
[85] If the woman was made to help the man
in his work, then by the nature of the case, she will not be in authority over
him.
[86]
No, they are interdependent. Men must beware of arrogance in this regard.
[87]
They are interchangeable, one and the same. The difference is that elder is the title of the office, while bishop is a description of the function.
ÒBishopÓ means overseer, Greek- episkopos.
[88]
Care for the church, i.e., shepherding. Ruling elders have a pastoral function also.
This does not make them pastors any more helping with the LordÕs Supper makes
them ministers. It is an overlapping.
[89]
Equipping the Christians so that these can do the work of the ministry. That
is, church leaders are to be trainers for others.
[92]
Protection from accusations without adequate evidence.
[94]
Lexicon, Louw and Nida. ÒThough
some persons have tried to see in the term eúkklhsiÖa a more or less literal meaning of Ôcalled-out ones,Õ this type of
etymologizing is not warranted either by the meaning of eúkklhsiÖa in NT times or even by its
earlier usage. The term eúkklhsiÖa
was in common
usage for several hundred years before the Christian era and was used to refer
to an assembly of persons constituted by well-defined membership. In general
Greek usage it was normally a socio-political entity based upon citizenship in
a city-state (see eúkklhsiÖac, 11.78) and in this sense is parallel to dhvmo§ (11.78). For the NT, however, it is important to
understand the meaning of eúkklhsiÖaa as Ôan assembly of GodÕs
people.ÕÓ
[95]
Acts 9:31, the church (singular) throughout Judea, Galilee and Samaria. In this
sense, used as the totality of all believers in a wide region. In Galatians
1:1, used of individual churches throughout a region.
[96]
The social gospel is one of these.
[97]
Schweitzer, William, Ph.D. A church
planter in England with the Presbyterian Church in America. From an article, on
the Aquila Report, June, 2010.
[98] Making disciples. Anything other than
this is not the mission of the church.
[99]
Teaching and preaching.
[100]
By training its members in ministry.
[101]
Any church that does not preach the gospel of justification by faith alone in
Christ alone, is cursed of God and must not be viewed as Christian.
[102]
Disregarding baptism, implies that disciple making is unimportant, though that
is the mission of the church.
Disregarding the LordÕs Supper implies disregarding the nature of the
sacrifice it represents.
[103]
When it practices idolatry or worships a false god.
[104]
When it preaches a false gospel.
[105]
When discipline is not practiced and the church is
indistinguishable from the world.
[106]
Paul considers their tolerance to be sinful and based on arrogance rather than
humility. We tolerate repentant sinners. We do not tolerate sin.
[107]
It must correct the sinning believer or excommunicate him.
[108] Judgment from God on the church.
[109] The ordained elders
[112]
Suspension of fellowship, which by the nature of the case must include
suspension from the LordÕs supper.
[113]
The burden of proof is on the accuser.
[114]
Nothing whatsoever. He is innocent until proven guilty.
[115]
Public rebuke for false accusations.
[116]
Divisive and heretical people must be dealt with promptly and firmly.