Reformed Church Government
Foundation principles of Ecclesiology
TeacherÕs
Manual
by
Roger
Smalling, D.Min
... the household of God, which is
the church of the living God, a pillar and buttress of the truth. [1] 1Timothy 3:15 (ESV)
© Copyright, August 2, 2019. Permission granted to
Miami International Seminary for education use without transfer of rights.
Note: To
navigate, click on the page number.
To the teacher.............................................................................................................................. 3
Introduction to reformed ecclesiology.................................................................................. 4
Lesson One: What is ecclesiology?.......................................................................................... 6
Lesson Two: Forms of government...................................................................................... 12
Lesson Three: What are elders?............................................................................................ 16
Lesson Four: The Old Testament origins of church government................................... 20
Lesson Five: Elders and the representative principle in the Old
Testament................ 22
Lesson Six: Elders and the representative principle in the New
Testament................ 25
Lesson Seven: Are there two classes of elders?................................................................. 29
Lesson Eight: The ordination of elders................................................................................ 33
Lesson Nine: Deacons............................................................................................................... 37
Lesson Ten: The ordination of women................................................................................ 40
Chapter Eleven: The church courts....................................................................................... 44
Lesson Twelve: What is reformed worship?...................................................................... 48
Endnotes..................................................................................................................................... 52
The studentÕs manual is identical to this
one except that answers to questions and suggestions to the teacher have been
removed. Underlined texts mean that in the studentÕs manual, these are a blank
line for the student to fill in. The texts in block are either long answers to
the questions or suggestions to the teacher as to further comments. The teacher
is at liberty to ignore the latter or use his own.
This book is based on the premise that the reformed
style of church government is the only one mandated by God in his Word. The
study of church government is called in theology, ecclesiology
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. It gives authority for leaders to make decisions while avoiding the
despotic 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 see how reformed government is 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 in 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.
á
There exists
only one form of church government endorsed by God in the Bible.
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 church government is based on the whole Bible.
This study is intended for seminary students or those in
preparation for church leadership. It assumes the student is a member of an
evangelical church and familiar with foundational concepts of church life.
These include such ideas as Christ the only head of the church, which is his
body, and the difference between the visible local church and invisible
universal church. This is therefore an intermediate-level study on biblical
government.[2]
In the study of ecclesiology, an inferential approach
is necessary. Certain biblical themes, such as the Trinity for example, lack a
discourse in Scripture dedicated exclusively to that particular theme. We must
deduce the truth by clues scattered through the Bible.
So it is with ecclesiology. The Bible teaches a
form of church government we must deduce from clues and concepts scattered
throughout both Testaments.
Here the teacher may explain the difference
between a deductive versus an inductive approach to logic by comparing a
detective to a prosecuting attorney. The detective gathers facts to arrive at a
conclusion about a suspect. The prosecuting attorney, on the other hand,
announces to the court that the suspect is guilty and that he is going to
present evidence to prove it. The detective is basing his logic on inferences.
This is a inductive logic. The attorney is deductive in his approach because he
starts his reasoning with the presupposition that he intends to prove.
The writers of the Westminster Confession
understood this about church government by declaring É
The whole counsel of God É is either expressly set down in
Scripture, or by good and necessary consequence may be deduced from Scripture:
CFW Cap.1, Art.6
They also acknowledged the need for flexibility
and tolerance in church government because of the variety of cultures, within
limits established in the word of God.
É and that there are some circumstances concerning the
worship of God, and government of the Church, common to human actions and
societies, which are to be ordered by the light of nature, and Christian
prudence, according to the general rules of the Word, which are always to be
observed. 14
Ecclesiology is the study of church government,
based on the Greek work ekklesia, which means Òassembly.Ó The apostles applied this word to the
Christian church. 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.[3]
Because of the ambiguities, it is better to build our ecclesiology on the
totality of Scripture than on a specific usage of the word.
Radical differences exist among evangelicals as to
when the church began. Reformed theology claims it began with the covenant of
grace God established with Israel and fulfilled in Christ. Therefore, there
exists one people of God in both Testaments, saved by grace but under different
administrations of the covenant. This view of the church is known as covenant theology.
Others, such as Baptists and Pentecostals, believe
the church started at Pentecost because the Old Testament in its fullness was a
dispensation that disappeared. As a logical consequence of this theology, they
assert that there exists two people of God; those saved under the law and those
saved under grace. In their way of thinking, Pentecost inaugurated a a covenant
that did not exist previously. This view of the church is call dispensational theology.
This brief study will not allow us to explore these
theologies in depth. Nevertheless, it is essential that the student understands
that the differences among evangelicals in their view of ecclesiology has their
roots in these two views of the Bible as a whole.
In Acts 7:38, Israel in the time of the Exodus is
called the congregation in the
wilderness. This is the same Greek ekklesia, used by the apostles to
describe the church in the New Testament.
In Hebrews 11:39-40, we see the saints of both
Testaments unified and viewed as one inseparable people.
And all these, though commended through their faith, did not
receive what was promised, 40 since God had provided something better for us,
that apart from us they should not be made perfect.
The covenant of grace is inaugurated with Abraham
in Genesis 17 and fulfilled in Christ in Galatians 3.
Explain that a comparison
of Genesis 17 with Galatian 3 shows that the covenant made with Abraham is the
Christian covenant. This covenant transcends both Testaments in which believers
are saved by the same means, faith alone. It is difficult to maintain a
dispensationalist ecclesiology if the covenant of grace transcends both
dispensations and views all believers as part of on sole people. See Romans 4
and PaulÕs arguments affirming that Abraham was saved in the same way as we.
The Great Commission is the mission, the church is
the method. Matthew 28:19,20. This means making disciples for Christ, plus
nothing. Tragically many movements, especially liberals, have tried to add to
the churchÕs mission, thus distracting from the gospel.[4]
A Presbyterian missionary theologian expresses it
like this:
Making 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. [5]
Feeding the poor is not the mission of the church.
Social justice is not the mission of the church. Though these may be necessary
at times, leaders must never allow them to detract from the mission of making
disciples.
A church that preaches the gospel faithfully is
the greatest social success the world has ever seen or every will see. No
institution has the wisdom or power to change sinners to saints because this is
the power of God working through the gospel. The church cannot allow itself to
be deviated from this mission for anything else, however good it may be, unless
it is a means to open a door for the gospel to be heard.
According to the Great Commission
in Matthew 28:19,20, what is the one mission of the church? Making disciples
for Christ. Anything in addition to this is not the mission of the church.
According to the Great
Commission, what is the method for doing the mission? Preaching and teaching
According to Ephesians
4:11-12, how is the church to implement its mission? By training its members
in ministry.
Protestant theology views the church in two ways:
Visible and invisible.
The visible church refers to the local
congregation which meets for worship. It is visible to the human eye.
The invisible church refers to all those saved
throughout history. (See 1 Corinthians 1:2)
Explain that the local
church may be a combination of both. It can have members that are not saved;
members of a visible church
The Roman Catholicism makes no distinction between the
visible and invisible church because it considers membership in its church as a
condition of salvation. So likewise, it considers itself the kingdom of God of
on earth.
According to the following verses, what was the attitude of the apostles as regards
discerning between members of the local church who are saved versus those who
are not? Does the New Testament recognize there may exist such a condition in
the church? (Matthew 13:24-30;
Galatians 4:20; 2 Corinthians 13:5; 1 John 2:19)
Give an example to the students of how some pastors probe into each
member with questions about their experience
with the Lord in an effort to determine if they are truly born again.
Although this pastoral concern is laudable, it is not biblical. The apostolic
rule of love means that we accept a personÕs verbal profession of faith n Jesus
Christ as a reflection of their spiritual condition, until their conduct proves
the contrary. This then becomes a question of church discipline.
How do we distinguish between a genuine biblical
church and those that are apostate?
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.
That is the view taken in the 16th century by the reformers.
According to reformed tradition, three
characteristics distinguish a true church:
This includes preaching the biblical gospel as
opposed to false gospels disguised as genuine. This requires a certain amount
of discernment.
According to Galatians 1:6-9, false gospels were
preached in some churches even in the days of Paul. What was PaulÕs attitude
toward those involved in such? Cursed
of God
Discussion in class: Sometimes a church may not be
preaching a false gospel as such but moral principles or psychological issues
may be its focus. May we consider such to be proclamation of the word of God?
There exists moral
discourses in the Bible. If the teaching is limited to this, without Christ and
Christ crucified, then such a church is out of line.
What today may be some false gospels that are
being preached that try to pass as Christian? Social gospel; prosperity
gospel
What does Galatians 1:8-10 say about the preaching
of a biblical gospel? Any church that does not preach justification by faith
alone in Christ alone is apostate, is cursed of God and must not be considered
Christian.
According to 2 Timothy 4:1-5, what was recommended
to Timothy to do? Preach the word, although hearers may not like it.
Jesus instituted two sacraments/ordinances: Baptism
and the LordÕs Supper.
According to Matthew 26:26-28 and PaulÕs
instructions in 1 Corinthians 11:17-34, is the LordÕs Supper optional or
mandatory in the practice of the church? Mandatory
According to Matthew 28:19,20, is baptism optional
or mandatory. Mandatory
A key text on discipline 1 Corinthians 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
Discussion on 1 Corinthians 5
When is
tolerance a virtue and when is it sin, according to verses 1-2? Tolerance is a sin when believers
tolerate unrepentant scandalous sin in the church. It is a virtue when dealing
with repentant believers struggling with personal sin issues.
What are the
sins in this chapter that define a person as non-Christian? Fornication;
greed; thievery; idolatry; drunkenness
What must a
church do that has these practices going on in the church, according to verses
6-8? Excommunication of unrepentant believers persisting in scandalous sins.
According to
Revelation 2:18-24, what is a church risking if it neglects discipline? Judgment
from God on the church.
Who in the church is responsible for disciplinary
procedures? Acts 20:28-30; Galatians 6:1; 1 Timothy 5:19-21 The ordained elders, not the congregation as a whole.
Explain here that in
congregational government, the congregation disciplines by vote. This is
problematic because often delinquent believers get off scot free because of the
ignorance or unbiblical sympathy of other members.
The three censures
A censure
is an act of discipline taken by the church leaders for the purpose of
restoring the sinner believer. These are in their correct order.
á
Admonition: Rebuke
and counseling
á
Suspension: Removing
the right to take communion, hold office or vote in congregational meetings.
á
Excommunication:
Removal of membership and not allowed attendance at the church.
Which of the
three censures is found in 2 Timothy 4:2? Admonition; counseling
Which of the three censures is found in 1
Corinthians 5:13? Excommunication
Which of the three censures is found in 1
Corinthians 5:11? Suspension of fellowship which by the nature of that
includes suspension from the LordÕs supper.
Discussion: Procedure against
an elder: 1 Timothy 5:19-20
According to
these verses, upon whom is the burden of proof? The burden of proof is
always on the accusers, never upon the elder.
What must the accused elder prove? Nothing whatsoever. He is innocent until proven guilty.
If an accused elder is not found guilty, what is
the procedure regarding the accusers? The persons who brought the accusation
should be rebuked publically for the sin of slander and called to repentance.
Discussion: A serious case. Acts
20:28-30; Romans 16:17-18; Titus 3:10
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? Divisive and heretical
people must be dealt with firmly and immediately.
The teacher may explain
here that this is rarely done, which explains the source of a lot of church
splits.
Discussion: When does Mathew 18:15-18 apply?
This text refers to a
dispute between two people in the church and does not refer to all disciplinary
situations. This point is important because sometimes people can get critical
if leaders do not conform to this pattern in the case of scandalous sin in the
church. The teacher may point out that in the case of incest in 1 Corinthians
5, such a procedure was neither necessary nor advisable.
From
this lesson we learnÉ
á
Ecclesiology
is the study of church government.
á
The church
began with GodÕs covenant with Israel.
á
The mission of
the church is to make disciples for Christ and nothing else.
á
The church is
the kingdom of God on earth and nothing else is.
á
The marks of a
genuine church are the faithful preaching of the word of God, the
administration of the sacraments and church discipline.
Reading assignment: Is a Church Membership
List Necessary? By Smalling.
The whole issue of church government revolves
around the question of authority. Who makes final decisions in the church?
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?
This form is like a ladder, with the rungs
representing successive ranks of authority. In Catholicism, final authority
resides in one man, the Pope, who is the head of a hierarchy with ranks of
officials: Cardinals, bishops, priests, deacons. This form is called episcopal, based on the Greek word episkopos, which means ÒsupervisorÓ and
translates in some versions as Òbishop.Ó The Catholic Church believes the Pope
is the bishop of Rome.
In Protestantism, the Episcopal and Anglican
churches use this form of government.
In some evangelical churches, final authority
resides in the pastor like a local protestant Pope. Other leaders serve only to
implement his policies. This is common among Baptists. In some Pentecostal or
Charismatic churches, the pastor is viewed as the prophetic divine voice and
therefore his authority is definitive and absolute. These churches may also
therefore be classed as episcopal,
although the hierarchy may differ from that of Catholicism.
This form of government is popular among many evangelical
church. Final authority resides in the congregation which decides everything by
democratic vote.
In reformed ecclesiology, authority resides in a committee
of elders chosen by the church members. Government by elders is always plural,
never by one man. This form of government is called Presbyterian, based on the Greek word presbiteros, which means
Òelder.Ó
Positive
Decision-making tends to be simple and immediate
because only one man has authority to make the decisions. Disciplinary cases
can be dealt with expediently by not necessarily with justice because the
issues depend on the criteria of one person.
Negative
It is essentially dictatorial. Many people feel
uncomfortable under a dictatorship because they have no voice in the affairs of
the church.
Hierarchies tend toward incompetence. In a
hierarchy, employees tend to be promoted to a position higher than their
abilities to function competently.
Episcopal-type governments tend to create an
unbiblical distinction between the church officials and the laity, along with
the spiritual concomitants inherent in that.
Positive
People feel the church truly belongs to them. They
feel in control.
Negative
A lot of internal politicking, frequent
rebellions, church affairs often run by rumor. Doctine because a question of
opinion of the congregation as a whole, sometimes decuded by democratic vote by
members who have not a shred scholarship.
The pastor is obliged to please the congregation
to keep his job. Voting may take place every few years to see if they keep him
as pastor. Such churches sometimes change pastors frequently because the pastor
finds himself in power struggles for control of the church.
Discipline is weak; applied only when a case is so
crass and scandalous because the pastor is afraid to provoke division. The case
must be so serious that it is obvious to all.
Church splits are common.
Positive
People feel a measure of voice in their affairs
because they have the right to vote for those who lead them.
The concept of a multitude of counselors is wise because the entire group of elders
together can intervene in the case of serious internal disciplinary matters.
A church leader cannot be removed by the
congregation; only by the ecclesiastical body that installed him. This avoids
the dictatorship of the congregation over the leader when the congregation may
be composed of people who do not know what they are doing. This sounds
beautiful, but in practice things are rarely so simple. The Presbyterian pastor
must please his congregation or he is an ex-pastor.
Negative
Presbyterian government is committee-based.
Committees tend to be slow and inefficient.
There exists a sarcastic
saying that asks: What creature has many feet, no head, no nerves and moves
very slowly?Ó A committee! Another
sarcastic saying among Presbyterians is that a presbytery is defined as a body
of ministers designed to ensure that nothing is done quickly, cheaply nor
efficiently.
Slowness in dealing with serious problems.
Sometimes problems arise
that require radical means of resolution. The committee-type nature of a
committee is that a Presbytery tends Old Testament avoid radical measures.
Usually it is good to avoid being radical but sometimes problems come up that
require radical emergency surgery. In such cases, Presbyterianism tends to
provide solutions that fail to resolve the problem.
Presbyterianism may fail to deal expediently with
disciplinary situations.
The slowness in the judicial process and the right
of appeal by the accused to an endless string of committees and tribunals tends
to hinder the process. Justice may eventually be attained but Satan knows how
to take advantage of delays to create confusion, bitterness and loss of
members.
Presbyterianism tries resolve spiritual problems
by church laws and regulations.
Spiritual problems cannot
be corrected by regulations. They must be dealt with spiritually. Laws do not
cast out demons. We cannot eat of the tree of knowledge alone and hope to have
the benefits of the tree of life. The main thing laws produce is more laws.
This was seen in Judaism and in modern society. Presbyterians have a Book of
Church Order which few understand except sinning members who study it to avoid
disciplineÉand sometimes successfully.
When a local church becomes large and influential,
the pastors tend to disregard the Presbytery. They may treat the Presbytery
like a mere council of advisors not to taken seriously. Although attendance at
Presbytery meetings is obligatory for all pastors, those of large churches may
attend Presbytery meetings only when they sweet please to so.
Although each form of government has its strengths
and weakness, this is not the criteria for deciding its value. The only
question to consider is which is biblical. Issues of administrative efficiency
are secondary. God is more interested in the sanctification of his people than
administrative efficiency.
From this
lesson we learnÉ
á
The three
forms of ecclesiastical government areÉ.
o Episcopal
o Congregational
o Presbyterian
á
Biblical
standards have the final word as to practice of church government, not
administrative efficiency.
1.
The three
forms of church government practiced by different branches of Christianity are:
a.
_______________________
b.
_______________________
c.
_______________________
2.
___T___ In
episcopal government, final authority resides in one man.
3.
___T___ In
Congregationalist government, final authority resides in democratic vote by the
congregation.
4.
___T___ In
Presbyterian government, final authority resides in committees of elders.
5.
___F___
Administrative efficiency is a central question in choosing a form of
government.
6.
___F___ A
noticeable benefit of reformed government is its promptness in dealing with
urgent problems or disciplinary situations.
7.
___T___ A
typical problem in Congregationalism is internal politicking.
The word elder
refers to church leaders in general. This general use is seen in 1 Peter 5:1,
So I exhort the elders among you, as a fellow elder and a
witness of the sufferings of Christ, É
In the text above, Peter uses the term elder to describe himself although he was
an apostle. However, Acts 15:2 distinguishes between the apostles and elders in
the local church. Éthe apostles and
eldersÉ
In the Old Testament, the term elder is used to describe a council of
men who, along with the priests, govern the people under the authority of the
Law of Moses.
This relationship between priests, elders and the
people continued until the first century among the Jewish people and was
adopted later by the apostles for the governing of Christian churches.
The Greek word for elder in the New Testament is presb’teros
and occurs 67 times. The committee of elders, presbiterion occurs three
times.
In the New Testament church, the term elder refers to spiritual leaders who
have been ordained to govern the church and teach the word of God. This clear
from 1 Timothy 5:17; Titus 1Matthew 5-7; Acts 14:23.
In the following chapters,
we will study two types of elders, both in spiritual leadership and with
functions that overlap, yet coinciding in part because of different callings
and ordinations.
According to Acts 20:28, what should elders be
doing? Shepherding the church.
What ministerial competence should they possess
according to 1 Timothy 3:2 and titus 1:9? Ability to teach.
According to Ephesians 4:11,12, who should be
doing the work of the ministry and who prepares them for it? The members of the church do the work
of the ministry and the role of the leaders is to prepare them for it.
The teacher may illustrate the absurd
manner in which some churches operate: Imagine a team of construction workers
where the workers do nothing except applaud the supervisor who is doing all the
work. This ridiculous scenario reflects how some congregations function. The
pastor does all the work and the members do nothing. These pastors may suppose
their busy lives are effective but they are not genuine leaders.
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: Acts
14:23; Acts 20:17; Titus 1:5; James 5:14
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. 1Timothy 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 these the same
office?
Are the terms bishop
and elder interchangeable? See
Acts 20:17,28; Titus 1:5-7; Phil.1:1 __________________________ [6]
According to Acts 20:28, what is a function in
common with all elders? ______________________________[7]
Note: The Greek term for care for is poimaino, which
means to shepherd.
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. 1Timothy 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. ( 1 Corinthians 9)
What is due to elders in 1 Timothy 5:17? Honor
What is due to elders in 1 Timothy 5:19? Protection
from accusations without evidence.
What is due to
elders in 1 Thessalonians 5:13? Respect and esteem
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.
Reading
assignment: Extraordinary Offices by Roger Smalling
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 based on 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 1 Corinthians 8-9, to what does Paul appeal as
authority for his right to abstain from secular labor? The Law of Moses. The
point: Support of the New Testament minister is the fulfillment of an Old
Testament command.
In verse 9-10, he quotes from Deuteronomy
25:4. For whom does he claim this text was written? For our sake, not just
the Old Testament believers.
In verse 10-11, Paul uses an illustration to
justify his position. Why is that illustration logical? 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.
In verse 11, to what does he liken spiritual truth
dispensed by ministers? Seed sown for a harvest.
In verse 11-12, what does the minister
have a right to reap? Material benefits from his spiritual
labors.
According to verse 11, should the support given
full-time ministers be regarded as charity or as earned? See also Matthew 10:10
and 1 Timothy 5:17-18 It is wages earned, not charity. Ministers of the
gospel must not be regarded as objects of charity.
In verse 13, from what Old Testament command does
Paul draw his conclusion about the right of support without secular labor? From
the temple service by the priests. Lev. 6:16, 26; 7:6; Num. 5:9, 10;
18:8-20; 18:1
In verse 14, is PaulÕs statement a command or a
suggestion? 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.
In verses 13-14 who were those who served at the
altar? See Numbers 18:8-20 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.
Discussion
question: What are the practical consequences of understanding First Corinthians Chapter Nine?
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.
Circle the letter with the correct answer.
1.
The origins of New Testament ecclesiology are
found inÉ
A. The
Old Testament
B. A
special revelation of Paul, independent of any other source.
2.
The concept of a gospel minister dedicated to
full time Christian service has its antecedents inÉ
A. The
Old Testament priesthood.
B. A
special revelation of Jesus in the gospels.
3.
The financial support of a minister isÉ
A. Charity
from the church.
B. Earned
salary.
4.
PaulÕs requirement for the support of gospel
ministers wasÉ.
A. A
good suggestion.
B. A
command.
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. [8]
The first mention of elders in the Bible as a
governing body over the people of God is in Exodus.
When God wanted to talk
to the people of Israel, who did he tell Moses to gather? Elders of
Israel.
When God said he had observed the sufferings of
Israel, to whom was he speaking to? To all the ÒpeopleÓ as represented by
the elders.
God made a promise in this text. What was the
promise and to whom was it addressed? [1]
The promise was to bring the people out of Egypt. It was made to all the
people via the elders as their representatives.
This shows how the concept
of representation by elders was taken for granted from the earliest times.
Who did Moses and Aaron gather together? All the
elders of the people.
Who spoke the words of the Lord? Moses and
Aaron
Who is counted as having seen the signs Moses did
and believed? All the people as represented by the elders who were the ones
present who saw the signs.
(Hint:
Was the entire congregation present or not?)
In this incident, who represented God and who
represented the people? Moses as the prophet-priest represented God. The
elders represented the people.
(Fill in the blanks)
Then all the
elders
gathered together and came to Samuel at Ramah. [9]
And the LORD
said to Samuel, ÒObey the voice of the people in all that they say to
youÉ[10]
From these texts, what can we conclude about
representation in the Old Testament? The full-time ministers in the Old
Testament, prophets and priests, represented God to the people. The elders
represented the people to God.
Did elders have judicial functions also? Yes. Both to act
as judges and executioners of a sentence.
To whom was the law, the
Word of God, committed for safekeeping? First to the priests and then to the
elders.
Were the elders sometimes allowed to participate in
the sacrifices? If so, by what authority? Yes, under the authority of the
priests.
Note: In the Bible, the phrase, priests of the Lord occurs about ten
times, never as priests of the people.
The phrase elders of the people, is
also found about ten times, never as elders
of the Lord. 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 elders of the people gathered
in the palace of the high priest, whose name was Caiaphas, Matt. 26:3
In some churches, elders treat the minister as
their employee. This is an abomination. IN the New Testament, elders do not
rule over ministers.
In the Old Testament, such an attitude of elders
trying to rule over priests would be seen as presumptuous and arrogant. Elders
did not tell priests how to teach or offer sacrifices.
The minister is not an employee of the church,
except for income tax purposes. He is an employee of Jesus Christ.
The minister holds a position of mentoring and
discipleship toward elders which elders do not have toward him.
Discussion
question: Compare the representative principle with hierarchical government
and one-man rule. Discuss the practical consequences on the church.
From this
lesson 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
The decisions
of the elders 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.
Circle the letter with the correct answer.
1.
The representative principle refers toÉ
a.
The right of
the people to choose who will be their prophet.
b.
The
representation of the people to God through the office of elder.
2.
In relation to
the right to offer sacrifices, the eldersÉ
a.
Had the same
authority as the priests.
b.
Always
functioned under the authority of the priests.
3.
The voice of
the people before God was expressed byÉ
a.
Decisions
of the elders.
b.
Popular vote
of the congregation.
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 functions of elders must logically be connected
to the mission of the church which is the Great Commission in Matthew 28:18-20.
This means making disciples for Christ. It is questionable if elders unwilling
to do this should be elders.
According to 2 Timothy 2:2, what is the principle
product that leaders should be producing?
Other leaders
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? In verse 29, the
relief is sent to Òthe brothers,Ó i.e., the congregations in general. Then in verse
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.
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.
How many elders were appointed in each
church? 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.
With what activity was their appointment associated? Prayer
and fasting. This denotes the seriousness of ordination.
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? 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.
What is the
word used to describe them and what does it mean?
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.
Who does Paul say appointed them and how does this
square with the democratic principle in Acts 14:23? ____________________________[11]
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.
Did elders have a judicial function as well according to
Acts 20:28-30? Yes. They must distinguish between wolves and sheep.
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? Ruling
What two
classes of spiritual leaders are implied here? Those who rule primarily and
those who teach primarily.
Did Paul assume an overlapping in functions among
elders? If so, what was the overlapping? Yes. Both may administrate at times
and both may teach at times.
To what aspect
of ministry does Paul give priority of importance? Preaching and teaching.
Note::
The term honor is a play on words in
Greek. The word is time and means either ÒhonorÓ or Òsalary,Ó depending on the
context. In this context we will see that Paul means both at the same time when
he speaks for the teaching elder. Those in full time service should be
alleviated from secular pursuits.
How does the quote about muzzling oxen
relate to what Paul said in 1Corinthians 9:9? Muzzling an ox is an
illustration of the injustice of depriving the minister of adequate support.
In the statement, The laborer deserves his wages, who is Paul quoting here and in
what context? Mt.10:10 cf Lev.19:13
He is quoting Jesus, who in turn is reflecting a principle in the Law
of Moses.
What is required to bring a charge
against an elder? What is the background for this injunction? See Deuteronomy 19:15
Two or three witnesses. Paul takes his cue from this judicial requirement in
the Mosaic Law.
The Greek word presbiterion
is used three times in the New Testament.
Luke 22:66; Acts 22:5; 1Timothy 4:14
In Luke 22:16, the assembly of
elders (presbiterion)
gathered together. Of what people did this assembly consist? The priests and scribes, i.e., both
classes of leaders.
In Acts 22:5, who possessed the judicial authority
to send Saul of Tarsus to Damascus? The high priest and the assembly of
elders, i.e., the Jewish Presbytery.
In the New Testament church, who had authority to
ordain? 1Timothy 4:14 The council of elders, i.e., Presbytery.
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 Deuteronomy 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.
Circle the letter in
front of the correct answer.
1.
The representative principle refers toÉ
A.
The right of
the people to choose who shall be their prophet.
B.
The
representation of the people before God through the office of elder.
2.
As regards the
right to offer sacrifices, the eldersÉ
A.
Have the same
authority as the priests.
B.
Always
function under the authority of the priests.
3.
The voice of
the people before God was expressed byÉ
A.
The
decisions of the elders.
B. Democratic vote by the congregation.
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.
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
To both, but to the priests first, since their
job was to expound the law to the people and preserve it.
Did elders participate in offering the
sacrifices? If so, under what authority? Lev. 4:13-17 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.
What implications does this have in the New
Testament church? _______________
____________________________________________________________
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.
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
Does the Old
Testament concept of priests as ministers, carry over to New Testament gospel
preachers? Romans 15:16 Yes
To what does
Paul compare himself in this text? 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.
Paul also sent two men, Timothy and Titus in his
place with authority to perform certain functions.
What does Paul call Timothy in 1 Timothy 4:6 and
what were his duties toward the congregation? ________________________________________________________________
In some translations, it
is servant, which is equivalent to minister. His duties were to teach the
whole church. If Ephesians 4:12, pastor-teacher
is a pastoral office, then Timothy was a pastor.
What did Paul send Titus to do in Titus 1:5? Does
this imply he was a pastor?
Set the church in order and ordain elders. What other office could
this be but an organizing pastor?
What was the relationship of these men to other
elders in the church? They had the authority to ordain elders, including
evaluate who was qualified. This alone shows a distinction.
Note: In Presbyterian denominations, these two
classes of elders are called teaching
elder, referring to the ordained full time minister, and ruling elder, usually
laymen. The combination of these two is what other denominations call the
church board.
The teaching elders (ministers) have a mentoring
relationship to the elders since the latter are members of the congregation.
The ministers have this function, not because of a superiority of rank but
because of the nature of the relationship of the elders as part of the
ministerÕs flock.
Let the elders who rule well be considered worthy
of double honor, especially those who labor in preaching and teaching. 1
Timothy 5:17
The ruling elder should acknowledge the function of
discipleship on the part of the teaching elder (minister) because:
á
Like other
members of the congregation, they are recipients of the teaching ministry of
the ministers.
á
They are
recipients of the sacraments administered by the minister, like other members
of the church.
á
The minister
lives from the gospel in a sense that the elders do not. (1 Corinthians 9)
From this
lesson we learnÉ
True or false questions
1.
___F__ In the
Old Testament, the preservation of the word of God was entrusted to the priests
alone.
2.
___F__
Sometimes the word minister in the
Bible is used to describe ruling elders.
3.
___F__ The
term elders of Israel was used
frequently in the Old Testament to describe priests.
4.
___T__ In the
New Testament, the teaching elders (ministers) have the right to ordain ruling
elders.
5.
___T__ Both
classes of elder have authority with regard to the governing of the
congregation.
6.
___F__ Both
classes of elders have the same authority with regard to mutual discipleship.
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 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 _________ [12]
just as Aaron was. Heb. 5:4
From who did the call to ministry come? The Holy Spirit
To whom did the Holy Spirit speak about that call?
The other leaders
Who set Paul and Barnabas apart for the ministry
and how? The leaders by prayer and fasting and laying on of hands.
What would be a first indication to an individual
that he may be called to the office of elder, according to 1 Timothy 3:1? Desire
for it, assuming the motivation is to serve.
What is a key
quality for calling to ministry in 1 Timothy 1:12? Faithfulness
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.
1Timothy 3:10.
If a person has the character qualities in this
chapter, does this automatically qualify him to be ordained? 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.
Discussion
question: According to 1Timothy 3:6, what is likely to happen if a new
convert is ordained to the office of elder? He will fall into pride.
Some think that the character qualities in 1 Timothy
3 are sufficient for ordination. If that were correct, there would not be other
necessary qualities mentioned.
What is the one ministerial skill in 1Timothy 3
required of all elders? Able to teach.
According to Titus 1:9, what must an elder able to
do? 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.
According to 2 Corinthians 3:4-6, from where does
our competence come? From God. Nevertheless, this competency must be
demonstrated before ordination.
Discussion:
Have we found in 1 Timothy 3 the three elements; call, character and
competence?
In Acts 6:1-6, who chose the deacons and who laid hands on
them? The congregation chose the deacons and the apostles laid hands on
them, thus ordaining them.
In 1 Timothy 4:14, who laid hands on Timothy for
ordination? The Presbytery, the council of elders.
What is the Greek word used here for the group
that laid on hands? Presbyterion: Council of elders, from which we derive
the word Òpresbytery.Ó
Who set apart Paul and Barnabas and by what
authority? The body of spiritual leaders set them apart by the command of
the Holy Spirit.
In Acts 13:1-3, what two actions accompanied the
ordination of Paul and Barnabas? Prayer and fasting and then laying on of
hands.
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. [13]
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? [14]
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
True and false questions
The outline for this
lesson on deacons, along with certain comments, has been taken from a sermon
delivered by Dr. Nathan Parker at Pinelands Presbyterian Church in Miami,
Florida on May 3, 2015; used by permission of Dr. Parker.
There exists a need to alleviate the minister from
whatever would distract him from teaching, administering sacraments and
supervision of the church. Works of mercy and administration of the material
aspects of the church are deacon functions. [15]
What was the problem? Neglect of widows in the
daily distribution of necessities.
Neglect of widows in the
daily distribution of necessities. Ministers are often avalanched with
secondary matters. When individuals have problems, even minor ones, they often
resort to contacting the pastor. Deacons can alleviate much of that. Deacons
can visit those with needs that do not require pastoral intervention so the
pastor can focus his areas of calling.
Who chooses the deacon candidates? The
congregation chooses. This can be done by nominations or by suggestions from
the session.
Who laid hands on them in ordination? Elders; the
apostles in this case.
Explain here that the
congregation has no authority to ordain or appoint. Only ordained elders have that authority.
What were the
primary qualifications of Stephen? Full
of faith and the Holy Spirit.
Explain
that spiritual qualifications are of more importance than the ability to handle
material matters. Why? Because deacons are to be involved in works of mercy,
like the widow distribution mentioned above. This will often entail practical
counseling. Deacons are servants but not waiters.
In this list of
qualifications, what is the one absent from those found in elders? Able to teach.
This
does not say that elders must necessarily have the gift of teaching. They must
be able to do it competently. Those ordained to the office of minister, must be
gifted to teach or preach. Godly men who have all the elder qualifications but
cannot teach a Sunday School lesson effectively, should not be elders.
Which verse shows that deacons must have a minimal
of theological understanding and how is this expressed? Holding the mystery
of the faith. This means a clear understanding of Christian theology in its
basics.
The term mystery in the
New Testament, when referring to the gospel, does not mean something
incomprehensible. It means something revealed which was not known before, i.e.,
the gospel as revealed in the Messiah, Jesus.
According to verse
10, what must take place first before they are ordained? They must be
Òtested first.Ó We ordain people already doing the ministry to which they will
be ordained.
We
ordain deacons because they ARE deacons in practice. The same with elders. We
ordain officers to the ministry they are already performing.
Discussion:
What is meant by verse 13? Why does serving as deacons, in particular, result
in a good standing and great confidence in the faith. [16]
Asking this question of
the students at this point is good to help generate feedback and give the
teacher the opportunity to see where they are in the grasp of the essentials.
One answer is that the service nature of this ministry gives a man the opportunity
to experience the spirit of Christ in a way in which other ministries may not.
A deacon often performs services beyond the view of others and receives no
accolades such as minister might receive for a good sermon. The deaconÕs
service is frequently hidden, though vital, and he can learn much about the
spirit of Christ this way. God rewards this, apparently, not only in the life
to come but presently, with a depth of character that is truly the mind of
Christ. The teacher may refer to Philippians 2, to elaborate this point. Let
this mind be in you that was also in Christ Jesus.
á
Choosing men just because they are good with
their hands. [17]
Discuss the difference
between being capable in areas church maintenance versus good with people. We
have seen examples of deacons good with their hands but who relate poorly to
people. They may repair a door properly but not be able to counsel a widow.
These are not deacons.
á
Choosing because they are popular and well
liked.
This is a common error and it is tragic. The ability
to please people is not equivalent to the ability to please God. They must be
spiritual men, yet with practical sense also.
ÒThe qualifications are high enough so that not
everyone can do it. Yet not so high that no one can. It requires being Ôfull of
the Holy Spirit.ÕÓ
1.
___T__ The
office of deacon has to do with the material aspects of the church, along with
works mercy.
2.
___F__ Deacons
were chosen and ordained by the congregation.
3.
___T__ The
only qualification that a deacon does not need, in comparison with elders is
the ability to teach.
4.
___T__ Deacons
must have the same character qualities as those of elders with the exception of
the ability to teach.
5.
___T__ Deacon
must be sound in doctrine as qualification for ministry.
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.
Since women today have competed successfully with
men in such domains as business and politics, egalitarians see no reason for
excluding them from leadership within the church. Refusing them, it is argued,
is simply discrimination, based on bygone prejudice.
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.
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. Merely affirming
it was cultural, is not proof. Accusing complimentarians of chauvinism or
prejudice is not proof either.
In this study, we will see that the apostles were
very conscious of cultural considerations, yet paid no attention to that when
it came to themes that looked back at creation before cultures existed.
Egalitarians affirm the equality of women with men
on the ground of the concept of the image of God in man. They point out such
texts as Genesis 1:27 and Galatians 3:28. If women are equally the image of God
and with equal status before God as his children, why then may they not be
viewed as equal in the question of ordination.
Our equality as images of
God does not annul the gender differences between male and female. 1 Peter
3:1-7; Ephesians 5:22,23. (Dissertation of Knight. See Additional Readings.)
The differences exist because the woman has a created
purpose different from man— to be his helper. This is a creation-based
difference that defines her purpose without changing her value as the image of
God. This transcends any cultural considerations. This is clear from PaulÕs
explanation in 1 Corinthians 11.
Both sides of the issue
recognize the husband as head of the wife because this is plainly taught in
Scripture, (Ephesians 5:22,23.) Nevertheless, egalitarians insist that the home
and church are separate institutions and therefore the headship of the man in
the home is not relevant to ecclesiology. Complimentarians insist that the two
institutions are distinct but not separate and therefore male leadership
extends to the church.
Are they separate? Or, does the male headship in
the household carry over to the church? LetÕs see what Paul says:
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. 1 Timothy 2:11-15
What are the two things Paul does not permit women
to do in the church? Verse 12
Teach or exercise authority over men
What is the
first reason Paul gives for this prohibition? Verse 13 Man was created first. On
this basis he has priority.
What is the
second reason Paul gives for this prohibition? Eve was deceived. This
implies a vulnerability of women to spiritual deception.
Discussion: Discuss what is mean by she shall be saved through
childbearing—É
The
verse is intended to protective, not discriminatory. The clause saved through childbearing does not mean
childbearing has saving value nor is this a moral obligation on all women to
have children. He simply means the primary role of women is husbands and
children. If we put them into roles for which they were not created, we subject
them to pressures they were not intended to handle. It is the manÕs job to deal
with snakes in the garden.
From these verses, what can be deduce about the
relationship between the home and the church as institutions? Are they totally
independent of one another or not?
In the mind of the
apostles, there is a clear overlapping. Different institutions but not
separate; both governed by Christ as head. This headship is expressed through
the male gender.
In verse 3, what is the original creation
hierarchy? God, Christ, mankind in that order.
Paul makes it clear that
putting women in positions of authority in the church wold be like putting the
church in authority over Christ.
What is the manÕs calling in verse 7? Image and
glory of God.
What is the womanÕs calling in verse 7? The
glory of the man.
Is there a difference between the image of God in
the man and the image of God in the woman? See verse 8.
The difference is not in
the value or the nature of the image of God itself but in the order in which it
was derived. The image of God in the man can first, derived directly from
God. The image of in woman followed,
derived indirectly through the man.
In light of
this, how does that relate to the question of authority? ________________
____________________________________________________________
Any authority the woman
may exercise must be through the man. This
in itself establishes authority relative to the home and to the church.
How does AdamÕs call of God to be caretaker of the
earth reflect on the question of authority?
_____________________________________________________
If God made the woman to
be manÕs helper in his work, then by the nature of the case, she would not have
authority over him.
Does the authority of the man in the church imply
that he is independent of the woman? See verses 11,12. No, they are
interdependent. Men, in this sense, should beware of arrogance.
Does Paul show he was conscious of cultural
issues? See verse 16. Yes. He used a local custom to
illustrate a principal based on creation.
From this
lesson we learnÉ
á
The authority
of the husband over the wife in Genesis 3 extends also to the masculine
authority in the church. The reasons are:
o
Although the
home and the church are different institutions, they are not separate.
o
Man is the
glory of God, while woman is the glory of man.
o
Creation
order. The woman was derived from man, while the man was created directly from
God.
á
The woman was
made to be manÕs helper.
á
The question
of the ordination of women is a creation them, not a cultural one.
á
Although man
has authority over the woman, both in the home and in the church, this does not
make him independent of the woman.
á
Placing women
in positions of authority in the church, exposes them to the same kind of
temptations to deception as Eve confronted in the garden.
á
The apostolic
prohibition regarding women teaching in the church or exercising authority over
the man has a protective purpose, not discriminatory.
Reading
Assignment: Ordination of Women by Knight and Ordination of Deaconesses by
Smalling
True and false questions
According to apostolic teaching,
In this lesson we will see how the different committees of
elders in reformed government relate to one another in a system of mutual
accountability.
Two assumptions about the local church and its
accountability exist among evangelicals.
This teaching asserts the local church has within
it all that is necessary for its own government, without reference to any other
entity outside it. The church and its officers are its own final authority. The
church decides doctrine and procedure for itself and discipline its own members
and officers.
This view is held by Baptist churches, most
Pentecostals and charismatics. The Independent Baptist denomination takes in
name from commitment to this doctrine.
This teaching says the church has within it all
that is necessary for normal functions but is interdependent on a wider body of
believers for accountability as to doctrine, discipline of its officers and
questions of procedure in worship.
Which is correct?
In Acts 15, representatives from churches or groups
of churches met in Jerusalem to consider a controversial doctrinal question.
Were Paul and Barnabas representatives of the
churches to the council? verse 2-3. Yes. Here enters the principle of
representation of the lower court to the higher.
According to verse 6, who met and decided the
question? The apostles and elders
According to Acts 16:4, was this decision a
suggestion to the churches or an authoritative decree? An authoritative decree.
Greek= DOGMA, a decree.
Explain how this shows the apostles and elders did not consider the churches
independent of accountability to the general assembly of elders.
Explain to the students
that the Independence idea makes the local church a law unto itself, which is
not a biblical ideal. In reformed ecclesiology, everybody and even every court
is accountable to somebody.
What can we conclude about the question of
accountability of the local church?
At no time did the
apostles or the early church fathers in the next few centuries ever consider
local churches to be without accountability to a wider body of believers.
Unfortunately, this idea carried to an extreme led to the hierarchy of Rome and
its oppressions. The idea of the independence of the local church is a
post-reformation concept invented largely by the founder of the Baptist
movement, John Smith, in the early 1600Õs.
Biblical government, as we have seen, is a system
of committees of elders. We call these committees ÒCourts.Ó
In this part, we will use the PCA as the model to
explain the courts because the author of this manual is more familiar with
that. Other reformed denominations use different names for these courts but
they function the same.[18]
In Presbyterian and Reformed government, there
exists three and sometimes four of these committees: The General Assembly, the
Synod, the Presbytery and the Session. Each of these could be called a
presbytery because they are composed of presbyters. To avoid confusion, three of
these committees are called by other names.
Various reformed denominations use other names
than those of the PCA but the principles are the same. In the Christian
Reformed Church for example, the Presbytery is called Classis.
The courts below are listed in ascending order. The
higher court has jurisdiction over the lower.
The governing body of elders of a local church,
consisting in both types of elders. That means the pastors and the ruling
elders have equal voice and vote in Session meetings. The pastor is normally
the moderator. They have final authority over all church matters, govern the
deacons and have authority to ordain other deacons or ruling elders. They
cannot ordain pastors.
The Session has authority to discipline its ruling
elders and deacons but not teaching elders (pastors).
In Presbyterian government, this is a council of
pastors of the churches associated within a large city or region. It deals with
matters in common relating to those churches. It is accountable to the General
Assembly and must submit its decisions each year to a committee thereof for
review.
In the Christian Reformed churches, this is called
the C98lassis.
Presbyteries meet three or four times a year, or
more if a meeting is called by the Stated Clerk.
All pastors are permanent members of the
Presbytery. Each church has the right to send a certain number ruling elders as
temporary members during a Presbytery meeting, according to the number of
members in the church.
Pastors are ordained by the Presbytery, are
members of Presbytery and are not members of a local church. They represent the
Presbytery to the church and are installed by representatives from the
Presbytery in a special church service.
Discipline of pastors resides with the Presbytery.
The local church has no authority to discipline a pastor.
Officers of the Presbytery: Stated Clerk keeps
records of the decisions and has authority to call emergency sessions of
Presbytery or appoint committees or commissions. The Moderator directs procedures
during the meetings. There is also a Treasurer and Secretary.
The Presbytery operates by a series of committees or
commissions appointed by the Stated Clerk to conduct business between
Presbytery meetings. A committee has only the authority to make recommendations
to the Presbytery to decide on. Commissions have plenipotentiary authority to
make decisions for the Presbytery in its absence. Most pastors are members of a
committee of Presbytery and therefore have duties outside their own local church.
This is committee of representatives of Presbyteries in a
large region that meets to decide issues in that region. The PCA does not have
synods.
In the PCA, the General Assembly meets once a year
and deals with issues presented to it by the Presbyteries.
The Presbyterian Church in America (PCA) has three documents
that govern it: The Bible, the Westminster Standards and the Book of Church
Order.
This is the final authority in all matters of doctrine and
practice and alone is inspired scripture.
These are the statements of faith that the PCA believes the
Bible teaches. It consists of three documents: The Westminster Confession and
the Larger and Shorter Catechisms.
This deals with rules of operation of the
denomination, such as limitations on how worship is to be conducted, procedures
for ordinations and disciplinary matters.
1.
The three
church courts of the PCA are:
a.
The General
Assembly
b.
The Presbytery
c.
The Session
2.
The
constitution of the PCA consists in:
a.
The Bible
b.
The
Westminster Standards
c.
The Book of
Church Order
True and false questions
3.
___F__ In the
reformed movement, each church is completely independent.
4.
___T__ In the
reformed movement, the local church is interdependent with other associated
churches.
5.
___F__ Each
church has the authority to decide for itself what is good and bad doctrine.
In this lesson we will show the purposes, content and
limitations of reformed worship, in contrast with other movements.
Romans
11:36 For from him and through him and to him are all
things. To him be glory forever. Amen.
Discussion: Who is the
audience in biblical worship? 2Chron.7:1 and Ezek.44:4. God is the audience.
The service is for his pleasure, not ours. At this point, the
teacher may describe the error in some churches of arranging worship to attract
or please unbelievers in attendance. These are called seeker-friendly churches.
The edification of believers
So with yourselves, since you are eager for manifestations
of the Spirit, strive to excel in building up the church. 1 Corinthians 14:12
Show that Paul grants it
as a given that edification of believers is the reason for a church meeting.
The word edify occurs eleven times in
this chapter.
In a formal
public worship, someone must decide what is permissible. One of two
presuppositions must be our starting point. Either we do only those things God
commands in Scripture or we do whatever we wish as long as God does not forbid
it. Which is correct?
The first presupposition is called the regulative principle. The second is non-regulative.
The reformed movement reveals its choice with:
But the acceptable way of
worshipping the true God is instituted by Himself, and so limited by His own
revealed will, that He may not be worshipped according to the imaginations and
devices of men,É Westminter Confession, Chapter 1, Article 1
Since the Holy Scriptures are
the only infallible rule of faith and practice, the principles of public
worship must be derived from the Bible, and from no other source. Book of
Church Order, PCA 47-1
If appropriate, the
teacher may mention movements that take the opposing view, such as Pentecostal
and Charismatic. These allow whatever they feel is approved by the Holy Spirit,
with only a loose connection to Scripture.
This is not true of all
Pentecostal and Charismatic churches. Some hold more strictly than others to
PaulÕs injunction to do everything decently and in order. 1Corinthians 14:40.
Others allow fainting, uncontrollable laughter or animal sounds on the supposed
grounds that these are manifestations of the Holy Spirit and therefore
legitimate. Reformed theologians consider such manifestations to be the sin of
false worship, equivalent to idolatry or other pagan practices. You may mention
that the above practices were unknown to the early church fathers through the
fourth century.
Baptists generally hold to
the regulative principle, although not as strictly as reformed churches.
According to Deuteronomy 12:32, what did God command Israel to do
regarding worship when they came out of Egypt?
Do what he commanded and without adding or taking anything away.
In context, this verse was in contrast to pagan worship around Israel.
Inference from the
Pentateuch
God regulated how he was
to be worshipped. New Testament ecclesiology is an extension of Old Testament
principles. Those who would abandon the regulative principle completely as
applicable to New Testament worship should show apostolic precedent to do so.
The teacher should clarify
this does not mean the Old Testament is our point of reference for New Testament
worship. The New Testament interprets the Old Testament, not vice versa. That
is an error some reformed teachers have fallen into. How the principle is
applied in New Testament worship was determined by the apostles. See next
section.
See also Neh.8:18;9:3
According to Revelation 1:3, what was done in the
seven churches that John addressed?
Reading of scripture.
It may be necessary to
explain that throughout history, private parties normally did not own a copy of
the scriptures. It was the property of the synagogue or the church and was read
by a lector Òhe who readsÓ to the
congregation, then expounded by a teacher. Revelation was written to seven
churches in Asia Minor. The verse above shows the role of the lector in those churches.
What did Paul command Pastor Timothy to do in the
church, according to 1 Timothy 3:15 and 2 Timothy 4:1-2? Preach the word
What were the Ephesians commanded to do as a
church, Ephians 5:19? Sing songs, hymns and spiritual songs.
You may mention that music
has always been a key element in worship from the beginning. Some Psalms were
written by Asaph, a temple choirmaster. The Psalms of Ascents were written to
be chanted by the people as they ascended the steps to the sanctuary.
What did Jesus call the house of God, Matthew 21:13?
House of prayer.
Why did Peter and John go to the temple, Acts 3:1? To pray
See also Acts 12:5; 14:23.
Prayer may also include confession of sin. This is
found throughout the Psalms.
What did Paul command the Corinthians to do during
services the first day of the week in 1 Corinthians 16:1-2? Take up
offerings.
When and where was the LordÕs Supper to be
celebrated? Can it be done privately or in the family? 1Corinthians 11:17-26? When
the church comes together.
Clarify that worship as a
corporate church body is the only appropriate scenario for serving the LordÕs
Supper. It is a celebration of that corporate unity, 1 Corinthians 10:16.
Reformed theology rejects private communion or family communion as
inappropriate and not a communion service at all. It may border on the sin of
false worship.
We conclude that the things commanded in New
Testament worship are:
Reading of Scripture, preaching the word,
prayer, music, offerings and sacraments.
These aspects are broad
enough to incorporate a wide variety of cultural norms. Yet they are plain
enough to place sensible guidelines. Referring to details within Old Testament
law is neither necessary nor advisable since in may lead to legalism.
Refer again to CFW 1-6 there are some circumstances concerning the worship of God, and
government of the Church, common to human actions and societies, which are
to be ordered by the light of nature, and Christian prudence, according to the
general
rules of the Word, which are always to be observed.
The view that says only Psalms may be sung in
formal public worship.
The teacher may mention
here that those who hold this view have complex arguments. The majority of
reformed theologians reject those arguments on the grounds of the new freedom
we have in Christian worship according to the Epistles.
Some associate traditional hymns with faithfulness
to biblical worship. This is doubtful logic, more emotional than rational.
Others feel contemporary worship is best because
unchurched people can relate better to it.
Reading assignment: Two thesis by Smalling, Psalmody; Music in Worship.
¥ The
view that we can do in worship only those things commanded in Bible is called
the regulative principle.
¥ The
purposes of worship are the glory of God and the edification of believers.
¥ God
is the audience in biblical worship.
¥ New
Testament worship is broader and freer than Old Testament worship, although it
incorporates the same basic elements.
¥ The
elements included in reformed worship are the reading of scripture, preaching
of the word of God, prayer, music, offerings and sacraments.
1.
The purposes
of a worship service are:
a.
The glory
of God
b.
Edification
of believers
True or false
2. ___F__ The view that we can do in worship anything not
prohibited in Scripture is called the regulative
principle.
3.
___F__ We may set aside ordinary
principles of worship if we think we have a special impulse of the Holy Spirit
to do so.
4.
___T__ The LordÕs
Supper may be celebrated only as an expression of corporate church worship.
5.
___T__
Psalmody is the view that only psalms should be sung in worship services.
[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] 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.
[4] The social gospel is one of
these.
[5] Schweitzer, William,
Ph.D. A church planter in England
with the Presbyterian Church in America. From an article, on the Aquila Report,
June, 2010.
[6] 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.
[7] 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.
[8] 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
[9]
Elders
[10]
People
[11]
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.
[12] Called by God.
[13] Exodus 29
[14]
1 Corinthians 11:29
[15] It has been argued that this
chapter does not refer to deacons because the word diakonos ÒdeaconÓ does not
occur in the original Greek. They say this is a unique event and is not a proof
text regarding deacons. This view is easily refuted because the verb form of
deacon occurs twice. Though the Greek word diakonos does not occur, the term
diakonia ÒserviceÓ is found in verse 1. The verb form diakonein Òto serveÓ
occurs in verse 2. This, along with the context of the situation, is sufficient
to establish that these were ordained as diakonoi, Òservants.Ó
[16] Asking this question of the
students at this point is good to help generate feedback and give the teacher
the opportunity to see where they are in the grasp of the essentials. One
answer is that the service nature of this ministry gives a man the opportunity
to experience the spirit of Christ in a way in which other ministries may not.
A deacon often performs services beyond the view of others and receives no
accolades such as minister might receive for a good sermon. The deaconÕs
service is frequently hidden, though vital, and he can learn much about the
spirit of Christ this way. God rewards this, apparently, not only in the life
to come but presently, with a depth of character that is truly the mind of Christ.
The teacher may refer to Philippians 2, to elaborate this point. Let this mind
be in you that was also in Christ Jesus.
[17] Discuss the difference
between being capable in areas church maintenance versus good with people. We
have seen examples of deacons good with their hands but who relate poorly to
people. They may repair a door properly but not be able to counsel a widow. These
are not deacons.
[18]
The Christian Reformed Church, the United Reformed Churches in America and
Reformed Church in America use the term Synod to describe the General Assembly
and Classis or Regional Committee to describe the Presbytery. They use Consistory
[consistorio] for the local church leadership. The Mexican Presbyterian
Churches use the same names as the PCA except they have Synods between the
Presbytery and the General Assembly.