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By Dr. Leroy Oesch |
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Preface A blueprint gives details that, if followed, result in the building of the desired structure. The Bible is our blueprint for God's plan for the name of the church and the administration of the church.
We will discover that the word “church” appears 112 times in the New Testament, translated from the Greek word ecclesia. Ninety of these times it is used to refer to the local church.
The administration of the church must be taken from the blueprint of God and not from the plans and designs of men. We will see that God's leaders are put in place not by election, but selection; not according to a democracy, but a theocracy; not by the vote of men, but by the choice of God. Nowhere in the Old Testament or the New Testament is leadership placed in a position by popular vote.
The disciples attempted it in Acts 1:22-26 after the Judas’ death by hanging. They wanted to have a person to take his place so they appointed two: Joseph called Barsabas, who was surnamed Justus, and Matthias. Then they cast lots and the lot fell upon Matthias; and he was numbered among the eleven. God, however, had the Apostle
Paul in mind and he was not elected by "the casting of lots,” but by Divine Intervention on the road to Damascus. Note that we never hear another mention of Matthias in the Scriptures.
The name of the church and the administration of the church will be discovered by examining the biblical blueprint.
Section 1 The Name of the Church The word church appears in the New Testament as the Greek word ecclesia. Now the question is, what does the word ecclesia mean? Etymologically speaking ecclesia in Greek life referred to an assembly of the people. However, in its earlier use it referred to the "called out" people—those who were privileged to attend the assembly. Only certain people were admitted to the ecclesia. The slaves, children, and the women were among the excluded. Hence a common definition of the church among Bible scholars has been "the called out ones.”
This is a very adequate definition according to R. Newton Flew because ". . . Ecclesia is the common translation of the Hebrew qahal, (this is seen in the Septuagint Version), the Holy Congregation of Israel." These were the called out of God, the chosen people. This leaves no doubt in our mind of the truth of Thomas Kepler's statement that: "Pentecost is not the birthday of the Church. The Church begins in the remnant of Israel who were faithful to the New Israel” (the remnant following Christ). The true meaning of ecclesia clears up once and for all the problem of millennialism because millennialists believe that God still claims the earthly Israel of the Jews as His people; whereas, the word ecclesia, as used by the apostolic Church, clearly denotes that this is the New Jerusalem.
So we establish the meaning of the word ecclesia from its etymology and from its use in the translation of the Septuagint as follows: the temple of God, the church of God, or God's called out ones.
This conclusion is borne out well by the following statement of the famous German scholar J. Weiss: "As Christians call themselves ‘saints’ and thus lay claim to all the predictions (e.g., in the Book of Daniel the ‘saints of the Most High’) that are accorded to the Jews, so their self-designation as the ecclesia of God asserts that they feel themselves to be the heirs of all the ideal rights of Israel, as being the ‘Israel after the flesh’ (1 Cor. 10:18) is implied, a judgment of the sharpest degree imaginable. But this is fully expressed only where the entire phrase, ‘church of God’ is used. Here the Old Testament title ‘community of Yahweh’ is taken over with complete awareness of its implications . . . . In any case the expression ‘church of God’ exalts the community of Christians far above the small associations of heathen groups and cult societies. It comprises a claim to being a great, organized community with a glorious past, and a no less splendid future.”
The word ecclesia, being clarified in our minds, brings up the next question. Why do we have the church?
We have the church because God ordained the church (Isaiah 28:16; Isaiah 40:3; Isaiah 62:2) and because Christ built the church and purchased the church with His own blood.
Matthew 16:18, "I will build my church . . . .”
Mark 12:10-11, "And have ye not read this scripture; the stone which the builders rejected has become the head of the corner. This was the Lord's doing, and it is marvelous in our eyes.”
1 Peter 2:6, “Cornerstone . . . ."
1 Peter 2:8, ". . . and a rock of offense.”
Romans 9:33, "Cornerstone . . . ."
1 Cor. 10:4, “. . . and did all drink of that Spiritual Rock that followed them; and that Rock was Christ.”
Ephesians 2:20, “. . . cornerstone."
Colossians 1:18, "He is the head of the church."
Acts 20:28, ". . . the church of God, which he hath purchased with His own blood.”
The existence of the church of God is directly attributable to the Divine will of God. God sent Jesus into the world (John 3:16) to establish the church.
What is the function of the church? The apostolic church was organized to seek and to save the lost—first the lost sheep of Israel (Matthew 10:6), and later all the world (Matthew 28:19). The church under the new experience of the Holy Spirit was in the active business of winning souls in Acts 2:47, and not taking in letters. The Word says: "And the Lord added to the church daily such as were being saved.” Here we see the church playing its true role in the correct manner. Christ only is the mode of entrance into the church!
1 Corinthians 3:11, "For no other foundation can man lay than that which is laid, namely Jesus Christ our Lord."
John 14:6, "I am the way, the truth, and the life . . . ."
Acts 4:12, "Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved.”
The Bible makes clear this mode of entrance by its message, "Believe on the Lord Jesus Christ and thou shalt be saved.” Any other method is in contradiction to the approach of the apostolic church.
The Bible not only gives the church her meaning, her existence, and her task, but also her name. In Isaiah 62:2 the Bible says, ". . . the mouth of the Lord shall name her.” Then in John 17:10-11we have the mouth of the Lord naming the church in the Lord's prayer. Many feel that this has reference to only the universal church, but according to the Bible the local church also had this name.
Acts 20-28, "Feed the church of God.”
1 Corinthians 1:2, "Unto the church of God which is at Corinth.”
1 Corinthians 10:32, “Give none offense . . . to the church of God.”
1 Corinthians 11:22, ". . . despise ye the church of God?”
1 Corinthians 15:9, "I persecuted the church of God.”
2 Corinthians 1:1, "Unto the church of God which is at Corinth.”
Galatians 1:13, "I persecuted the church of God and wasted it.”
1 Timothy 3:5, ''Take care of the church of God.”
1 Corinthians 11:16, ''We have no such custom, neither the churches of God.”
I Thessalonians 2:14 ". . . followers of the churches of God.”
2 Thessalonians 1:4, "So we ourselves glory in you in the churches of God.”
The single mention in the Bible to lead one to believe differently is found in Romans 16:16, "The churches of Christ salute you." Some believe this to be a “nick name.”
No place in the New Testament is a letter written to the church of Christ at a geographical location.
It is only reasonable that as children of God we ought to bear our Father's name. And we as Christians are the children of God!
Luke 20:36, ". . . are the children of God.”
John 11:52, ". . . that He should gather together in one all the children of God.”
Romans 8:16-17, “The Spirit itself beareth witness with our spirit that we are the children of God.”
Romans 8:21, ". . . children of God.” Romans 9:8, ". . . children of God.” Romans 9:26, ". . . children of the living God.”
Galatians 3:26, ''Ye are all the children of God by faith in Christ Jesus.”
1 John 3:10, ". . . children of God.”
1 John 5:2, ". . . children of God.”
The church becomes less than the church, or denominated, when:
1.) the church changes the true meaning of ecclesia.
2.) the church changes the task—winning souls.
3.) the church changes the mode of entrance—the new birth (salvation—Acts 2:47, 2 Corinthians 5:17).
4.) the church changes the name from God to any other, because then we do not bear the name that we as children of God should.
Section 1 Conclusion The Bible gives no excuse for denominations. Christ is not divided—1 Cor. 1:12.
The church is made up of only born again Christians. John 3:3, "Except a man be born again, he cannot see the kingdom of God.”
Section 2 The Administration of the Church The church is called the body of Christ and is therefore under complete subjection to Christ. He is the owner and possessor of the church, Ephesians 1:23; Colossians 1:17-18.
Christ is the head of His spiritual body, the church, Ephesians 1:22.
Christ has dominion over the church in all things, Ephesians 1:23.
The church is subject to Christ in everything as members of His body, Ephesians 5:24. From the head come the impulses that strengthen and move the members of the body in the performance of their work, Ephesians 4:15-16.
Christ manifests His will to His body, the church, through the written Word of God and more specifically the new will and Testament, Romans 1:16-17, 2 Peter 1:2-3, 2 Timothy 3:14-17.
Christians are the body of Christ and the government of the church is vested in each local congregation. The relationship of the church to Christ as Head is complete subjection. The relationship of the members to each other is one of complete union and harmony. Every joint supplying its part makes the body strong, Ephesians 4:16. We are many members united in one body, Romans 12:4-5; 1 Corinthians 12:12-20. Each member is to perform its work, 1 Corinthians 12:14-19. Each member is equally important, 1 Corinthians 12:21-23. There is to be no schism or discord among the members, 1 Corinthians 12:24-25. There is to be sympathetic interest and mutual care for each other, 1 Corinthians 12:25-27. All are to endeavor to be bound together with the forbearance of love in the unity of the Spirit in the bond of peace, Ephesians 4:2-3; 1 Corinthians 10:17.
Elders are the “under shepherds” of the Great Shepherd, Jesus Christ. The elders have complete oversight, supervision, rule and care of all functions and activities of the local congregation, Acts 14:23; Acts 20:17; Titus 1:5; Ephesians 4:11.
Following is the responsibility, the work of the eldership: feed the flock, the church, Acts 20:28. Guard and protect the flock from false teachers, Acts 20:29-31. Rule the church as examples, Romans 12:8; 1 Timothy 5:17; 1 Peter 5:1-4. Admonish and administer discipline, 1 Timothy 5:17; 1 Thessalonians 5:14; Hebrews 13:17. We are not to receive an accusation against an elder, except before two or three witnesses, 1 Timothy 5:19.
A minister is one called of God to be a “proclaimer of the Gospel” (the Good News). He is to exhort and preach the Word, to be always vigilant, to bear evil treatment, endure hardness as a good soldier, to do the work of an evangelist and fully and faithfully perform all the duties of ministry.
To do this is to proclaim Christ, Acts 8:5, 35; reprove, rebuke, exhort, 2 Timothy 4:1-2; organize the congregation, Titus 1:5; commit the Gospel to those who would faithfully teach it, 2 Timothy 2:2; warn against the dangers of apostasy, 1 Timothy 4:1-6; protect against false teachers, 1 Timothy 1:3; build up the church, Ephesians 4:11-12; indoctrinate the church, Titus 1:13; Titus 2:1-5.
Deacons are those who will run or hasten to be waiters, attendants, servants, or ministers. They are active servants, loyal and faithful to Jesus Christ, Philippians 1:1; 1 Timothy 3:8-13.
The meaning of the word deacon is “to wait, attend, serve or minister.” In contrast to the word elder, which means “overseer,” the deacon is a helper or servant of the church, working as does every other member of the congregation, under the oversight and as assistants to the elders of the church.
As servants of the church, the deacons are to administer such functions as are entrusted to them under the supervision of the elders. These may accept with much dignity and pride their assigned work, with the rewarding knowledge that they are relieving the elders of these responsibilities so that the elders may give themselves more fully to spiritual matters. The deacon may certainly do the work of an evangelist if he has the opportunity and ability, Acts 8:26.
Another look at the qualifications of elders
The Office of Elder. The Scriptures provide for the eldership to oversee the church, keeping her subservient to Jesus Christ in doing the work He established the church to perform. This is the single responsibility of the eldership. Faithfully fulfilling this entails many duties, or functions. What is your conception of the work of the eldership? How does this compare with the teaching of the Scriptures?
An elder as a shepherd—poimein—to shepherd, to feed—a keeper and protector of the flock. The shepherd holds the life of the sheep in his hands as a sacred trust, Eph. 4:11; Acts 20:28.
He leads the church—out in front of the flock, he leads by example and not by constraint—1 Peter 5:2-4.
He feeds the church, Acts 20:28; 1 Peter 5:2; Eph. 4:12-15. He feeds the church with the Word of God, making sure there is a balanced diet.
An elder as a superintendent—episcopos—one who superintends, a guardian. The eldership is to the church what a superintendent is to the employees in the business and industrial worlds.
He rules the church. The rule of the eldership is not an arbitrary rulership by virtue of the office in the congregation, but the elders have the responsibility of keeping the church subservient to the authority of Jesus Christ, 1 Peter 5:3. The elders have the responsibility of presenting the Word in love and without favor, 1 Thess. 5:12-13.
The elder disciples the church—Heb. 13:17, 1 Cor. 11:32. He does this by preventive measures, by teaching and indoctrinating the membership. He does this by corrective measures, by administering church discipline in accordance to the teaching of God's Word.
The elder is a steward of God, Heb. 13:17, as an older guardian. He is a steward of the souls of men. This reflects the entrusting of the souls of men under the guardianship of the elders. The emphasis is the elders must account for what happens to the flock.
Another look at the qualifications of deacons
The office of deacon. Scripture: Acts 6:1-6; 1 Tim. 3:8-13; Phil. 1:1.
The word "deacon" means "servant.” It is a transliteration of diakonos, which means "a serving or waiting man.” The office of the deacon affords an excellent opportunity for service in the church of God. One's attitude toward the position is of primary importance. No person should be selected to the office who is not willing to render humble service.
The choosing of the first deacons. In Acts 6 we read of the appointment of seven men to distribute the charity money of the church in Jerusalem. These men are not called deacons, but the work they were to do was to "serve tables.” Here the word "serve" is a translation of the Greek infinitive diakoneo. Thus, because the word diakoneo is used in Acts 6:2, the idea has grown up that the seven men appointed by the apostles were deacons.
These first deacons were selected in response to a definite need. The number of deacons in any church should be governed by the needs of that church and by the amount of work to be done.
The selecting of deacons. As is true of the eldership, men are often given the title of deacon without due consideration of the qualifications and duties of the office. The qualifications of the deacons are almost entirely the same as those of the elder. While the deacon is not required to be "apt to teach,” two of the first deacons, Stephen and Phillip, were preachers of the gospel. Certainly we should have men who know and practice the gospel of Christ. Prospective elders may come from the men who serve as deacons. The congregation who is faithful to the Scriptures in selecting deacons will be blessed of God and honored by men.
The qualifications of deacons are given in Acts 6:1-6 and 1 Tim. 3:8-13. Above is "the deacon's yardstick,” the list of qualifications by which every candidate for this office must be measured. The qualifications are not given in order of their importance, but in the order in which they appear in the Scriptures. None of them is unimportant, and none of them should be overlooked in evaluating any candidate for the office of deacon.
These qualifications require that only the best of men be selected as deacons. Stephen, "a man full of faith and of the Holy Ghost," and Phillip, are splendid examples of the type of men needed for this office. Certainly the nature of the office should challenge every man to strive diligently to fulfill its qualifications. Section Ill
Some quotes on the subject of church government from Jesus and from church of God pioneers.
JESUS: “Be not ye called Rabbi: for one is your master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters, [Note: some translations render this word "leaders"]: for one is your Master, even Christ. But he that is greatest among you shall be your servant,” Matthew 23:8-11. Compare this with the use of religious titles, such as "Reverend," which the dictionary defines as "worthy of reverence, a title of respect given to ecclesiastics.”
"Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you. But whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant," Matt. 20:25-27.
D.S. WARNER: "Succession of authority down through a course of ecclesiastical lords is all a superstitious delusion, a dragon power. Those whom God saves, baptizes with power, and com-missions by the Holy Spirit have the only ecclesiastical authority instituted of God, and this comes direct from heaven and not through any imaginary line of predecessors . . . . The church, then, is organized by the Lord, who sets all the members in the body as it pleases Him and distributes the gifts and callings through His own wisdom to all the members of the body. Men may organize a human compact, but never the divine body of Christ which is the church . . . . God Himself appoints the people to their several places in the body, and who will now presume to take upon himself the prerogative of the Almighty."
"Thus we see that the organizing of sects, the work of men, is the disorganizing of the church, which is built of God. Since, then, the church is organized by the Lord, it follows that all so-called churches organized by men lack the authentic seal of God and are not his church, but unscriptural schisms." (Both quotations are from The Church of God, or, What Is the Church and What Is Not.)
H. M. Riggle: "Every attempt of men to assume the reins of authority and give governmental form and administrative direction to the church has been denominational and sectarian."
"Thus the church of God is presented under the figure of a body to show that it is perfectly organized in every particular, divinely so, and needs no tinkering of men, as it is perfect in itself. The fact is, sectarian institutions are to the body of Christ what wooden crutches would be to a sound man. Modern theology teaches us that these institutions are necessary to the organization and the perfect working of the church. If this is so, how is it that the church of God got along so well for centuries BEFORE sects arose?
“The fact is that the church of God in itself is a perfectly organized body; and, with all the inventions and ingenuity of men they have never been able to improve upon that organization. Wooden crutches are not part of the human body. A man might argue that they are necessary for the speedy travel of man through the world, but such argument would not appear reasonable to an intelligent man with sound limbs and body. He would say, ‘The crutches retard my progress, hinder my work.’ Just so with sectarian institutions; they retard and hinder the progress of the church of God. It is a sound body in itself; there is not a crippled limb or member in it. While for centuries men have been inventing human props and crutches, and compelling the church to limp along upon these, thank God, the time has come when the church of God is casting off all these inventions of men and again walking erect.
“How utterly different the province of ministerial duty as portrayed in the Word of God from that disgusting, God-dishonoring scheme of general and annual conferences and assemblies of modem sectarians, wherein men usurp the office of Christ, the 'one lawgiver.'" (Quotations are from The Christian Church, Its Rise and Progress.)
F. G. Smith: "But it [the Protestant Reformation] did not remove that other evil characteristic of the apostasy, the parent of nearly all other evils—human ecclesiasticism . . . all this seemed perfectly consistent to the reformers. They felt the necessity of lodging somewhere that power of human control which had been formerly exercised by the pope. As one writer has said, ‘They could not understand that Christianity could prosper without a strongly organized and governed church or without the presence of a strong and vigorous hand ready at all times to repress dissent and enforce uniformity of faith and worship.’ But notwithstanding the diversity in forms of worship and in church polity, in two respects there was perfect agreement among all the Reformed churches—two things brought over from the papacy—namely, first, the idea of a self-perpetuating clerical caste possessing in their corporate capacity legislative and judicial authority over the church; and second, the centralization under a human headship of administrative functions.
“I cheerfully admit that God has worked among His people in all ages in accordance with the degree of light and truth which they possessed. But I cannot forget that the greatest revivals of evangelical religion have either taken place in spite of the sect system or among those who had just made their escape from the bondage of ecclesiastical despotism and had not as yet become very deeply affected by the sectarian principle.
“Christians of different sects [need] to ignore their differences of opinion and get together as if they believed in a common Lord over all and were all members of the same family. Thus, whenever the high tide of evangelism comes in, the landmarks of sects are scarcely visible; but whenever the tide goes out, behold, the ancient boundaries of sects appear as before. This fact proves that there are no fundamental reasons why sects should exist. It proves that in reality sects are a barrier to the true work of Christ; hence are, in their essential nature, antiChristian.
“Christendom has been an organization fashioned according to the kingdoms of this world, a human organization in which the administrative functions of government are centralized under some form of human headship; a unity that is not moral and spiritual, but official and administrative, as well as legislative and judicial.” (This excerpt is from The Last Reformation.)
Section IV Conclusion
It would appear that in the modern day “Church of God Movement,” we are beginning to look more and more like a denomination in the concept of centralized church government and administration. The modern church has in many ways lost sight of the biblical view of the New Testament church where each individual local congregation was accountable to God and not to a district, state, or national structure or office. We grew most rapidly in our movement when we had the least structure beyond the local church. (This appears to also be true of the New Testament church). We might do well to look back to the song ''The Church's Jubilee,” written by Charles W. Naylor. It is in the Hymnal of the Church of God, copyright 1953, page 430. The second verse reads as follows: The Bible is our rule of faith and Christ alone is Lord, All we are equal in His sight when we obey His Word; No earthly master do we know, to man rule will not bow, But to each other and to God eternal trueness vow.
NOTICE: If we were to look the song up in the Hymnal of the Church God, copyright 1989, page 312, we would find the words "to Christ alone we bow" in place of the words, "to man rule will not bow.” Might we not ask, "Where do we get the authority to edit a man's inspired words to suit our taste?"
We saw men in the Apostolic Age inspired to go out to preach the Word and ordain elders. They didn't need an ordination committee to do the job.
Titus 1:5 reads, "For this cause left I thee in Crete that thou shouldest set in order the things that are wanting, and ordain elders in every city.” Then in verses 6-9 he lists qualifications of an elder. Might it not be wise for us to use the plan for the church of God recorded in the Bible?
“Eutychus Kin,” Christianity Today, July 8, 1957 Brown, C.E. The Apostolic Church (Anderson, IN: Gospel Trumpet Co., 1947) 99 Flew, R. Newton. Jesus and His Church (London: Epworth Press, 1956) 18 Kepler, Thomas. “Lecture Notes.” New Testament Theology. The New Commentary. 792 J. Weiss, The History of Primitive Christianity, Vol. II (New York: Macmillan,1937)pp. 616-617 Smith, F.G. What the Bible Teaches (Anderson: The Gospel Trumpet Co., 1914) p. 90 C. E. Brown, The Apostolic Church (Anderson, IN: The Gospel Trumpet Co., 19 p 104
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