Church Government
What the New Testament teaches on how churches should be governed
Part Three by Keith Hunt Mr. Norman Edwards has written an interesting and edifying paper entitled "How Does the Eternal Govern Through Humans?" For the most part, as much as 90% I would estimate, I have no problem, and would agree with what he states. I do take issue with some of his comments. If in any way I am not understanding correctly what he is saying, I apologize.Yet I am hoping my answers will still be of benefit to those studying this important topic. From this point on Norman Edwards will sometimes be referred to as N.E. for short. N.E. The Major King James Translation Errors "Ordination" Doctrine Forced into Bible. Most people understand an "ordination" to be a decision made by the Eternal that is marked here on Earth by a ceremony, or by "the laying on of hands" or possibly just witnessed by believers. You cannot find this in an original-language Bible. What is the Greek word for ordain? There is no word! There are 13 different Greek words that are occasionally translated "ordain" in the King James Version. Every one of these Greek words is usually translated as some other English word. For example, the KJV Mark 3:14 says: "He ordained twelve that they should be with him, and that he might send them forth to preach." The Greek poieo is translated "ordain" here but it is a very general word used over 500 times, usually translated "do" or "make." The Greek cannot mean a ceremony or laying on or hands. "He made twelve" - that is all. Some of the other words translated "ordain" do have a meaning closer to "mark out publicly" or "to arrange," but none of them have a meaning anywhere close to the Greek hagiazo which means "to set apart for a holy purpose." You can easily verify these facts with a Strong's or Young's concordance. The invention of the "ordination" doctrine is also evident in the Old Testament where 11 different Hebrew words are occasionally translated "ordain." Many "church government" ideas crumble when you realize that the concept of an "ordained ministry" is simply not in the Bible. MY ANSWER True, in a "religious" context, most people do understand the word ordination to mean a ceremony of some kind and type. But to say that ceremony is a "decision made by the Eternal that is marked here on Earth" is another question all together. Because men may claim such a thing does not make it so. Jesus said many would claim Him as "Lord, Lord" - they would claim they were Christians, yet would not do what He taught. And on the day of reckoning Christ will say to them, "depart from me, you that work lawlessness." Many things are done "in the name of God" - yet the truth of the matter is, God is NOT IN THEM AT ALL! As I showed in part two of this study, an ordination service/ceremony of and by itself does not make a man a true minister/elder/overseer of the Eternal. Yes, if you are looking for some special Greek word that signifies "ordination ceremony" as we English think of the words in a religious context, you will not find it anywhere in the Bible! The Greek words sometimes translated as ordain in the KJV, DO NOT WITHIN THEMSELVES, intrinsically carry any meaning of "ceremony." Now, by itself, what does that prove? Does it prove ANYTHING? The question is not really the inherent meaning of these Greek words, for several Greek words used in connection with "ceremony" do not carry ceremony within them, but the question is: Can we show from the Bible that the Eternal approves or dis-approves of His church having ceremonial consecration, "setting apart" - ordination services for men called and chosen to His spiritual ministry? Let us look at a few other Greek words that we use and think of as connected with ceremony, yet in truth have nothing to do with ceremony per se. We covered one of these words in part two. The word being BAPTIZE. In the Greek baptisma as a noun, and baptizoo as a verb. Both are derived from bapto - meaning to dip. I refer you to such works as Vine's Expository Dictionary of NT Words for a complete understanding and use of the above. What we need to note here is that NOWHERE inherent within the above words is there ANYTHING to do with "ceremony" - a "baptismal ceremony" or public service (small or large in numbers of attendants) of any kind! Is it therefore evil, pagan, sin, or even wrong, for the Christian Church of God to establish as a basic tradition, the practice of public baptismal services or ceremonies? I believe most would answer: Of course not! Why is it not wrong? Because we have Biblical EXAMPLES of public (large and small gatherings) baptismal services! John the Baptist in what is recorded for us, did all his baptizing in the river Jordan, out in public view, with possibly hundreds of people watching from all walks of life. Jesus was baptized by John in the river Jordan. with again possibly hundreds looking on. Three thousand were baptized by the apostles/disciples on the Day of Pentecost after Peter's sermon. Surely these baptisms were a public affair. There must have been something said and done during those baptisms. We certainly know something was done, the person being baptized was put under the water by the person doing the baptizing. In the examples above where many were being baptized over a period of hours, there would have been order and a logical format established. There would have been what we think and understand in English, as a baptismal service or ceremony taking place. A ceremony where things were being said and done in an organized and orderly manner, with others looking on. The Christian church has from these and other examples correctly taught that from a religious theological church doctrine stance, there is nothing wrong with, and there is authority from God, to establish a tradition and custom of public ceremony baptisms, without the need for the word baptism/baptize to intrinsically mean "ceremony." One more word example - the Greek word for marriage. The noun is gamos, and the verbs are from gameoo etc. See Vine's Dictionary. The noun is usually found with words such as "feast" or "garment." So we have in the NT "marriage feast." and "wedding garment." There is nothing inherent, inborn, innate, in the word itself to do with "ceremony." You may want to take a few minutes or hours and peruse some of the Bible Dictionaries or Hand Books on the development of marriage ceremonies. You will be amazed at what you will discover. Obviously the first marriage ceremony was the simplest in terms of other humans in attendance, as there were none - only Adam and Eve. But it did not stay that way, in the process of time many different cultures developed many different customs of "marriage ceremonies" and "wedding feasts." Nothing in the word "marriage" itself establishes such customs and ceremonies. Not even any direct command from the Eternal to bring this man and woman together "in the prescribed ceremonial pattern I give you to follow." It "just isn't there folks." You cannot find it in the word "marriage" nor in any command of instructions from the Eternal. Nothing about "ceremony" for marriage. Yet, does that mean it is pagan, or sin, or wrong, for the Christian church to establish a tradition of performing a marriage ceremony/service for those called together to be husband and wife? No! Of course not! And why does the Christian church believe it is not wrong to have marriage ceremonies or services? Well, one very good reason indeed. Jesus(God in the flesh) gave His approval to man made marriage/wedding feasts and ceremonies, when He attended one in Cana of Galilee and turned many gallons of water into the very best of wine, so the attending people could rejoice. Take a few minutes and investigate the traditional Jewish marriage feast, it is quite revealing. There is nothing in the word of God to command us to observe a marriage in the way the Jews did or do observe it. Nothing in the word to tell us to do it this or that way either. Nothing in the word marriage itself to instruct us concerning ceremony. But it is clear from the examples in the Bible (i.e. marriage feast or supper of the Lamb Rev.19) that God has approved of His people establishing public marriage ceremonies, feasts, services, or whatever you want to call such organized proclamations of sanctifications to holy consecration. So it is with men called, and selected to serve in the body of Christ. Called to serve in a certain specific function - either as spiritual overseers/elders or as physical servers/deacons (and as concerning the physical, women as deaconesses). We have before shown and proved that Acts 6 was some kind of physical service/ceremony, done in an open public church setting to some degree (several elders and disciples involved), with certain physical things performed. And all this was done to men who were to be set apart officially for the church, in the performing of physical duties - to serve tables! If such an example of ceremony is given concerning the consecration, appointment, ordination, of men to physical duty within the congregation, HOW MUCH MORE DO YOU SUPPOSE THE CEREMONY OF CONSECRATION TO SPIRITUAL OVERSEERSHIP SHOULD BE FOR MEN CALLED AND PROVED? The Christian church as a whole has seen that from the example of the consecration service/ceremony of Aaron in the Old Testament (covered in part two) and that recorded in Acts chapter six for deacons, God has given His approval for His NT church to establish as a traditional custom, an ordination ceremony/service for those called to be elders or deacons. God most certainly does have an appointed, called, elected, chosen, proved, ordained ministry in the church, the body of Christ! God certainly does have an appointed/ordained ministry in the true Church of God. Those ministers have been recognized and publicly consecrated by other existing elders and disciples. Ones to come will also be so openly shown to the people and the world. The appointed/ordained ceremony of an individual to the spiritual overseership or deaconship, does not automatically transform them into a true elder or deacon in the body of Christ, IF they have not already been living in word and deed as an elder or deacon. Just as a person receiving their doctor diploma at an official ceremony, is not a true doctor, if they have not been living in theory and deed, the qualifications and standards that are required for being a doctor. Doctors are put through the test, in mental theory (study etc.) and practical work usually as interns before any public recognition is granted them. This is not done overnight, nor should it be, because of the grave responsibility put on the shoulders of those entering the medical profession. Similarly, for those who would desire the function of elder/overseer in the church (which desire is not necessarily wrong - 1 Tim.3:1), there should be a long time testing and proving - many years in fact. Paul said the church servers/deacons should be proved (1 Tim.3:10). If proving was necessary for them who would serve in physical things, then how much more do you suppose, is proving necessary for spiritual elders? I tell you that to meet the required qualifications given by Paul under inspiration of the Holy Spirit, for church overseer in 1 Timothy 3, takes MANY years. The very word elder carries with it the meaning of older. The reader may want to request my in-depth article called "Qualifications For The Ministry" if they would like to study this more Those who have been ordained to the church eldership and were not qualified, or did not have the true heart and mind, or were ordained because of church politics, only prove one thing: The devil can appear as an angel of light, or can come as a wolf in sheeps clothing. Men may have been fooled, BUT GOD CANNOT BE! And the fruits of such a man's ministry will eventually be revealed, for Jesus said that by their fruits we shall know them. The true child of God who has his/her nose in the Bible, who lives and thinks true Christianity, will know who are the true faithful elders of the Lord. Because the homosexual community conducts marriage ceremonies and ordination to the ministry services for its followers, does this mean the true body of Christ cannot do likewise? I guess not! The word of the Eternal, not by any specific word with some special inherent meaning, BUT BY CLEAR EXAMPLE (Lev.8; Mark 3:13-14; Luke 612,13; Acts 6:1-7; 14:23; Titus 1:5-9; 1 Tim.5:22) teaches us that it is appropriate, fitting, relevant, and correct, for the Church of God to practice the public acknowledgment that men have been appointed/ordained to serve as elders in the body of Christ. N.E. Ministers and Deacons Not Different. They are both servants. Most KJV uses of the word "minister" are translated from the Greek diaakonos (noun) or the diakoneo (verb meaning "to minister"). All occurrences of deacon and deaconess are translated from these same words - the New Testament writers could not possibly have had two "offices" in mind and then used an identical word for both of them! How could you "raise someone in rank" from a diakonos to a diakonos? King James 1 needed to justify his church offices from the Bible so his translators supplied him what he needed. Furthermore, diakonos, does not imply any kind of elevated or ecclesiastical position, but means a real working servant and is so translated many times: "but the servant who had drawn the water knew [that it was created by a miracle]" (John 2:9). Diakonos could not mean a "teacher" in the congregation because it is used to describe women which were forbidden to teach (1 Tim 2:12). Martha "served" the Messiah (John l2:2) and Phebe was a "servant of the Church''(Rom 16:1). The Scriptures do not support the traditionally taught two classes of people: the "ministry" and the "lay members." (The latter term is not found even in the KJV.) Had the Greek diakonos always been translated "servant," people would have understood the Messiah's organization much better. MY ANSWER Ministers and Deacons are not different...... well, in one way. Yet they are different! But then again they are not different. Seems like I am contradicting myself doesn't it? All a little confusing to you? Hang on, hold your horses, don't gallop away into the sun-set. l will fully explain, and I hope make it quite clear. Many will no doubt think this Greek word diakonos/diakoneo is used dozens of times, all over the place, in the NT. That is not the case! They are used quite a number of times, about 65 times altogether. Then the Greek words doulos/doulia/douluo/doulon/douloo also translated serve/servant, are used even more times in the NT. See the Englishman's Greek Concordance pages 145, 163, 164. Here is what the Vine's Complete Expository Dictionary has to say concerning the word "deacon" on page 147. "diakonos.........primarily denotes a 'servant,' whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb diookoo, ' to hasten after, pursue' (perhaps originally said of a runner). It occurs in the NT of domestic servants, John 2:5,9; the civil ruler, Rom.13:4; Christ, Rom.15:8; Gal.2: 17; the followers of Christ in relation to their Lord, John 12:26; Eph.6:21; Col.1:7; 4:7; the followers of Christ in relation to one another, Matt.20:26; 23:1; Mark 9:35; 1 0:43; the servants of Christ in the work of preaching and teaching, 1 Cor.3:5; 2 Cor.3:6; 6:4; 11:23; Eph.3:7; Col.1:23,25; 1 Thes.3:2; 1 Tim.4:6; those who serve in the churches, Rom.16:1 (used of a woman here only in the NT); Phil.1: 1; 1 Tim.3: 8,12; false prophets, servants of Satan, 2 Cor.11: 15. Once diakonos is used where, apparently, angels are intended, Matt.22:13; in v.3 where men are intended, doulos is used. Diakonos is, generally speaking, to be distinguished from doulos, 'a bondservant, slave'; diakonos views a servant in relationship to his work; doulos views him in relationship to his master. See, e.g., Matt.22:2-4; those who bring in the guests (vv.34,6,8,10) are douloi; those who carry out the king's sentence (v.13) are diakonoi. Note: As to synonymous terms, leitourgos denotes 'one who performs public duties'; misthios and misthotos, 'a hired servant'; olketes, 'a household servant'; huperetes, 'a subordinate official waiting on his superior' (originally an under-rower in a war-galley); therapon, 'one whose service is that of freedom and dignity.' See MINISTER, SERVANT. The so-called 'seven deacons' in Acts 6 are not there mentioned by that name, though the kind of service in which they were engaged was of the character of that committed to such." End quote from Vine. I gave you the full quotation from Vine's. The word diakonos (the verb is diakoneo) is, I will call it, an UMBRELLA word, under which several persons shelter, a tent type of umbrella. The following diagram I believe will illustrate the truth of what Vine's Dictionary brought out. D I A K O N O S _____________________________________________________________ Domestic/Civil Ruler/Disciples/Christ/Teachers/Servers/Angels The umbrella word diakonos......C O V E R S.....all of the above people and spirit beings, BUT all of the above persons though the same diakonos in the meaning of servers, are DIFFERENT from each other in function and even in authority. It is something like saying: All Californians are Americans, but not all Americans are Californians. A civil ruler, gudge, police officer, etc. is a diakonos but his function and authority is quite DIFFERENT from the domestic servant diakonos. They are both diakonos - both the same in one sense, yet both different in function and responsibilities. The angelic beings are diakonos - servers, yet their function and authority is NOT the same, it is different from the function and authority of civil rulers. Jesus Christ is a diakonos. He serves also(one function is as our High Priest, interceding for us). His function and authority is not to be compared to the function and authority of domestic servants. Satan the devil also has diakonos members in his band of followers, they appear as the diakonos of righteousness, but in fact are the diakonos of evil - the Devil himself (2 Cor.11:13-15). In no way is the function and authority of Satan's diakonos to be compared to the function and authority of the disciples/diakonos of Jesus Christ. THERE IS A DIFFERENCE BETWEEN THE DIAKONOS! All are "diakonos" but not all function the same, not all even have the same authority! Jesus is a diakonos (servant), but His function and authority is higher than any other except the heavenly Father. The civil ruler diakonos has in his particular functions certain authority over the diakonos of the followers of Christ. Try saying he does not if you are hauled before the courts because you broke the speed limit law, and see how far it gets you. The diakonos of Jesus have more authority over spiritual matters than the un-converted domestic diakonos of the world. So it is in the Church, the body of Christ. All in that body are diakonos - servants in one way or another, but not all diakonos have the same function, nor even the same authority. The seven men chosen to "serve tables" and to see that ceratin "widows" were taken care of in physical necessities, spoken about in Acts chapter six, were given a particular function and with that function, a certain authority. It was given to them by the apostles/elders and the church. They had the authority to literally hand out, as they deemed proper, physical goods to members of the church. Someone else from who knows where, walking into the store house of the church and deciding to take what he wanted to give to whom he wanted, could be stopped and prevented from doing so by any one of the seven. For it was THEY who had authority over such matters, and functioned in that administrative duty, and not just "blow Joe" from Tim-buck-too. Paul went into some detail concerning all the diakonos functions in the body of Christ with the church at Corinth. It is found in 1 Corinthians chapter 12. The eye has a certain function within the body, even a certain amount of authority over its function. The foot has function with authority over its duty. The foot cannot function as an eye, it was not designed to do so, nor was it given the abilities or gifts to function as an eye. The foot cannot authorize itself to see. The eyes cannot function as feet, or claim authority to move down to the ankles and become feet. All the members of the body are "parts" - all serve - all are in that sense diakonos, but not all are the SAME, there are DIFFERENCES, otherwise all would be an eye, or all would be a foot, or all would be a hand. And if all were a foot or ear or hand, WHERE WOULD THE BODY BE? The Church of God is ONE body - we are ALL servants/servers - we are all diakonos, but we have DIFFERENT FUNCTIONS and with those functions goes varying differences of authority. If it was not so, then as Paul points out, we would be one part not many parts, and if we were only one part then there would be no body. Yet, thankfully as he showed, there are many members (parts/functions/responsibilities) which make up that one body. As we have previously expounded, there is an eldership ministry - an eldership/overseeing diakonos in the body of Christ. And there is also a specific chosen class of individuals called and appointed, to the function of administrating physical duties. They are the diakonos of "tables." Both classes of elected persons, for basic functions of the duties they are called and appointed/ordained to do, are servants - diakonos. Yet, in saying that I still need to emphasis that THERE IS A DIFFERENCE, THEY ARE NOT THE SAME in function or authority. Even within the eldership not all function in the same way. There is differences in the eldership ministry. God inspired Paul to break it down into various "parts" of that bodily function. Some were to function as apostles, some as prophets, some as teachers, and so on (1 Cor.12:28). Apparently by using the words "first" - "secondarily" - "thirdly" God shows that He gives a higher function to certain sections of the eldership part of the body of Christ. I have before proved we are here talking about function not dictatorial "rank" authority. Nevertheless. we can see that there are DIFFERENCES even in the overseership of the church. DIFFERENCES BETWEEN ELDERS AND DEACONS Surely after all that I have presented in this study so far of over one hundred pages, the reader can clearly see that the NT church does have a body of men who have been called by God to be OVERSEERS, GUIDES, SHEPHERDS. SPIRITUAL ELDERS AND LEADERS over the rest of the membership in the body of Christ. Surely a simple reading of the NT will give the truth of the matter on that understanding. If some still want to argue to the contrary, all I can say is that if they are correct, then words of the NT do not mean what they say and do not say what they mean. So nothing in the NT is reliable. But that is not the case. The NT is quite clear, there is an eldership ministry function within the Church of God. We see from the first chapters of the book of Acts, HOW that ministry did function. Up to the beginning of chapter six the apostles - the appointed elders - LED the way, guided the way, taught the way. From the last part of chapter four and the beginning of chapter five, also what the apostles said to the disciples in the first few verses of chapter six, it is clear that the elders functioned BOTH in the overseership of the spiritual and the physical. They had jurisdiction and authority over both aspects of the church - the spiritual religious and the physical administrative. When the trouble erupted between the disciples over the neglect of certain widows (chapter six) and the apostles made the decision as what to do about it, namely, others were to "take over" and be responsible for this physical duty, they were in effect handing over, delegating part of their overseership to others. As Jesus once said concerning the Father and Himself, "the one sent is not greater than he who sent him." And on another occasion "The Father is greater than I." The elders, in delegating other individuals to the function of official servers of physical concerns in the church, did not in so doing, make those persons greater in function and authority than themselves. In fact the ones sent to function cannot be as great in function and authority as the senders, especially as this was a function to physical duties only. Was there a DIFFERENCE still existing between the diakonos of the apostles/elders and the diakonos of those who were to "serve tables"? Oh, you bet there was! The diakonos of the seven were to meet many of the same qualifications that Paul later laid down for the men who would be overseers in the church (1 Tim.3). And why not! The apostles were handing over HALF THE DUTY THEY HAD BEEN DOING! It would have been quite irresponsible for the apostles, not to have done it the way they did. A high and important administration duty falling under the total functioning of the elders work, demands a highly qualified person. Yet, you will notice in Acts chapter six and also in 1 Timothy 3 that those individuals chosen for physical duties DID NOT HAVE TO TEACH OR TAKE CARE OF THE CHURCH IN ANY SPIRITUAL OFFICIAL WAY, AS DID THE "EPISKOPOS" - OVERSEER, OF 1 TIM.3:1. Paul makes a deliberate Greek word DIFFERENCE in 1 Timothy 3. He gives the specific qualifications for those who will be "episkopos" in the church, who will as this study has before shown, be overseers, elders, spiritual guides and leaders, those who will shepherd the flock. Then in verse eight he gives the qualifications for servers - diakonos - deacons. The context must show a difference between the two or Paul is needlessly repeating himself. And there are differences, namely the two most important ones I have given before - teaching and care of the church(verses 2, 5). The context of 1 Timothy 3 leaves us in no doubt that Paul was specifically talking about TWO very important, nay, about the two MOST important functions in the working church, that of spiritual elder and that of physical administrator(or deacon as most churches call them). Any other explanation falls under the weight of NT evidence, for if Paul was addressing ALL saints, all Christians, throughout the church, he could have used words such as "saint" or "church" or "brethren." Again if he was addressing all the saints to encourage all of them to attain these qualifications and goals, then the whole body would be an eye or a nose or a foot, and where would the body be then? The apostles had decided the physical affairs that they had been administrating as part of their complete shepherding of the church, should be handled by qualified persons. Individuals who would be called and elected and whom the elders would "appoint over this business" (as we saw in part two of this study). They were chosen to "serve tables" only - serve in physical matters. They did not have to as an official function preach, teach, or do any spiritual caring or guiding of the church, for that the apostles/elders would retain as their number one concern and responsibility. THAT MY FRIEND IS THE BASIC DIFFERENCE BETWEEN THOSE APPOINTED TO THE SPIRITUAL ELDERSHIP AND THOSE APPOINTED TO PHYSICAL SERVINGSHIP/DEACONSHIP. There is a difference between ministers and deacons (as the words are customarily used in today's popular church language). So there will not be any misunderstanding, I refer you back to my earlier pages in the first section and main body of this work. On a personal basis, everyone in the body of Christ is free to spread the gospel in letters, written articles, speech, and whatever the Spirit of God leads one to do, large or small, near or far. This is what Stephen and Philip (two of the seven appointed to serve tables) did. Many today call it "personal evangelism." And that is precisely what it is. But they were not called to officially function as elders to "take care of the church of God." Paul said in the context of deaconship to Timothy, "they that have diakonos well, purchase to themselves a good degree...."(1 Tim.3:13). The Greek for "good degree" means actually "a step" such as in a stair case. Certainly such individuals will go on to perfection as all Christians should strive for, but also will earn respectability from fellow humanity. It will also be a step, if the Lord calls and appoints a man, to the eldership. Many a fine elder has come to that appointment through first learning to be faithful in the physical things, growing in grace and knowledge of Christ Jesus, and after being proved and tested, given the responsibility to spiritually "take care of the church of God." Ministers and Deacons are not different, then again Ministers and Deacons are different. No it is not a contradiction. Now I hope you know and understand that both are correct. Mr. Edwards writes: " The Scriptures do not support the traditionally taught two classes of people: the 'ministry' and the 'lay members.' " That is indeed very true! What the NT does teach and support is one body of diakonos persons divided into FOUR classes. The first class is really a class by itself apart from the other three classes, which are joined into one diakonos to and under the first diakonos. Really got you wondering now haven't I. Christ Jesus is the first diakonos - servant - perfect, sin-less, chief Shepherd of the church. He was the first human to be raised to eternal life by the Father. He is in a class all by Himself. Everyone else comes under Him, yet He is willing to have them joined to Him, willing to call them His brothers and sisters. And those brothers and sisters with all their differing gifts and talents distributed by the Holy Spirit, make up the varying parts of the "body of Christ" (1 Cor.12). Those parts all come together as ONE under THREE classes of diakonos - servants. This clear proof in given throughout the NT by putting scripture with scripture. Then thankfully this proof is given very plainly to us in one verse! It's been there all along friend, I did not put it in your Bible during the night. Will you believe it? Will you let it teach you the plain truth? The true Church of God is made up of THREE classes of people! Turn to it, and mark it! Philippians chapter one and verse one! This is how the Greek reads: "Paul and Timotheus, bondmen (doulos) of Jesus Christ, to all the saints(agiois) in Christ Jesus who are in Philippi, WITH the overseers (episkopois) AND those who serve (diakonois)." CAN THERE BE ANY MISUNDERSTANDING? Paul addresses the church at Philippi - addresses them as having THREE CLASSES, three basic divisions of functioning people. There are the saints, there are the overseers, and there are the servers. Obviously he contrasts the saints from the servers, and contrasts them from the overseers. We have seen that all in the body of Christ come under the umbrella word of diakonos, all in the body are servants to Christ and to each other. Paul here is not thinking about that aspect of Christian unity or local church unity. He is thinking about the basic THREE functioning classes of people that are within and make up not only the local church but also the general church. There is no other way to understand Paul here, any other way interprets Paul as repeating himself needlessly, and using language that would contradict "synonym" use. In Paul's mind the church at Philippi consisted of THREE classes of people that functioned in three ways. There were the saints in general, who were not functioning as overseers/elders or deacons. There were overseers/elders who were not functioning as deacons. And there were servers/deacons who were not functioning as overseers. Here Paul sets the saints in general apart from the diakonos, showing that there was a class of persons in the church who functioned in an official appointed way as servers. Why not, for that official function had been establish by the apostles in Acts chapter six. Besides that class of persons was also the official functioning class of elders or overseers, who were appointed/ordained to "teach" and to "take care of the church of God." Oh, I better SAY THIS LOUD AND CLEAR, for I know some will, even after reading all I have written in the first section of this study, run off - gallop away - and claim I am promoting the teaching of "authoritarian ranks" within the church. NOTHING COULD BE FURTHER FROM THE TRUTH! The THREE classes of persons Paul mentions are not ranks, they are functions! God gives the gifts of those functions to whom He will. Not everyone gets the same gifts, and no matter what gift is yours, you are not "greater" than your brother or sister. The fruits of the Spirit ALL CAN HAVE, but the gifts of the Spirit ARE DIFFERENT from one member to another. There are differences, not in rank, but in function and responsibility. Salvation and the fruits of the Spirit are EQUAL for all. Every member in the body of Christ is on equal footing and the same playing field, when it comes to those two things. Salvation and conversion is very personal for everyone. There is no physical man between you and God, it is that personal. Entering the Kingdom is not dependent on any flesh and blood person, it is you, Christ and the Father. Your REWARD will be given based upon what you do with what you have been given. Some little old saint that has never functioned as a deacon, or as an overseer, may very well be given a higher reward in the Kingdom because they really increased what they were given, and some overseer or deacon did not, and so will not receive as high a reward. God is completely fair and righteous, all will receive a reward according to what they have done with what they were given. Some just do not have the gifts to be an overseer in the church, or even function as a deacon, but WOW! They are a dynamo of a Christian saint, using every gift given them to the fullest. Another man may have the qualities and gifts to be an elder, yet never use those gifts to full potential, or go to sleep on them. He could end up with a lower reward in the Kingdom than the dynamo saint. All of that being the truth of the matter, which it is, does not negate the truth that God does still have THREE basic functioning classes of people in His church - overseers, deacons, and saints. Not necessarily in that order, as Paul displayed to the church at Philippi. Also remember as we have covered in-depth already, when it comes to personal evangelism, the door is wide open for any Christian to walk through and "have at it" using his/her natural abilities together with God's gifts of the Spirit. TO BE CONTINUED .................................................. |
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