Church Government
What the New Testament teaches on how churches should be governed
APPENDIX Second continuation All scripture quotes are from the NKJV unless otherwise stated. Because of certain things written and spoken on this topic of late, it is needful I write more and give my answers to arguments not addressed in the body of this work. APPENDIX ADDITIONS ALL THE DOCTRINES OF THE BIBLE by Herbert Lockyer pp. 246-247 1. Internal Management Each church was left to manage its own business, and deal with its own offenders.........No directions are given about taking matters to a higher court. Each church was an independent organization. There is no warrant in Scripture for the ecclesiastical grades in the ministry of the churches, and also for the ascending series of courts which may review a case of disorder arising in a local church. Each church or assembly was reckoned competent to perform every faction necessary without reference to any other source. The inclusion, exclusion and restoration of members were effected by each church. 2. External Authority As the churches were not to be dominated by any external authority, so they were not to be interfered with, in their church life, by civil government. This at once proves the untenable position of the so-called State Church. It is only where the life of the church touches the civic life of the community that the civil authorities have any right to interfere....... 3. Fraternal Relationship While each local church, according to the New Testament is independent of every other in the sense that no other has jurisdiction over it, yet co-operative relations were entered into, as can be proven by the witness of such passages as Rom.15:1-27; 2 Cor.8:9; Gal.2:10; 3 John 8........Churches may properly co-operate in matters of disciple, by seeking and giving counsel, and by respecting each other's disciplinary measures. In the great paramount business of evangelizing and teaching the nations, they may co-operate in a multitude of ways. There is no sphere of general Christian activity in which they may not voluntarily and freely co-operate for the betterment of the world, the salvation of humanity. 4. Exclusions The early Christian society would not suffer the presence of those immoral persons referred to in 1 Cor.5:11, nor of the heretics mentioned frequently in the epistles, e.g., Titus 3:10......." End quote. WORD MEANINGS IN THE NEW TESTAMENT by Ralph Earl PHILIPPIANS Bishops (1:1) The Greek word for "bishop" is episcopos (cf. episcopal). It occurs five times in the NT. In Acts 20:28 it is translated "overseers." In 1 Pet. 2:25 it refers to Christ, "the Shepherd and Bishop of your souls." It is found twice in the Pastorals (1 Tim. 3:2; Titus 1:7) and is correctly translated "bishop." ("Office of a bishop" in 1 Tim. 3:1 is another word, episcope.) Critics have sometimes insisted that the technical use of episcopos for "bishop" in the Pastoral Epistles reflects a later development in church organization and so demands a second-century date for these letters. But the same usage here in Philippians (written about A.D. 61) undercuts that argument. The word episcopos comes from scopos, "a watcher." So it means "a superintendent, guardian, overseer" (A-S). Thayer notes that it has this same comprehensive sense in Homer's Iliad and Odyssey and in classical Greek writers from that time on (p. 243). The large Lexicon of Liddell-Scott-Jones (1940) gives as the first meaning of episcopos "one who watches over," and lists numerous examples of this use (p. 657). "This was the name given in Athens to the men sent into subdued states to conduct their affairs" (Cremer, p. 527). The word was used 14 times in the Septuagint in the sense of "overseer," or "inspector." Deissmann notes that in Rhodes, episcopos was "a technical term for the holder of a religious office" (in the temple of Apollo), as well an being used in the plural for "communal officials" (BS, pp. 230-31). Lightfoot mentions its use at Athens, and adds: "The title however is not confined to Attic usage; it is the designation for instance of the inspectors whose business it was to report to the Indian kings......; of the commissioner appointed by Mithridates to settle affairs in Ephesus.......; of magistrates who regulated the sale of provisions under the Romans.......; and of certain officers in Rhodes whose functions are unknown" (p. 95). Beyer writes: " In Greek episcopos is first used....... with a free understanding of the 'onlooker' as 'watcher,' 'protector,' 'patron.' " Then it came to be used "as a title to denote various offices" (TDNT, 2:609). He notes that protective care is "the heart of the activity which men pursue as episcopoi" (TDNT, 2:610). This is its classical usage. By the end of the second century we read of diocesan bishops. Early in the second century Ignatius indicates that in each church there was one bishop, a group of presbyters, and a group of deacons. But in Paul's Epistles (here and in the Pastorals) "bishop" and "presbyter" seem to be used synonymously. Lightfoot observes: "It is a fact now generally recognized by the theologians of all shade of opinion, that in the language of the New Testament the same officer in the Church is called indifferently 'bishop' (episcopos) and 'elder' or 'presbyter' (presbyteros)" (p. 95). In TDNT, Coenen thinks it "probable that the terms presbyteros and episcopos (bishop) are interchangeable" (1:199). Bishop, l TIMOTHY 3:1 The first seven verses of chapter 3 are devoted to outlining the qualifications of a bishop. As a leader in the church he must be a man of exemplary character. "The office of a bishop" is all one word in Greek, episcope. Elsewhere in the NT it is used in this sense only in Acts 1:20, in a quotation from the Septuagint. In verse 2 "bishop" is episcopos, from which comes "episcopal." It occurs only five times in the NT. In Acts 20:28 it is translated "overseers" and applied to the Ephesian elders by Paul. He also refers to the "bishops and deacons" at Philippi (Phil. 1:1). In Titus 1:7 and following, we again find what is required of a "bishop." Finally, in 1 Pet. 2:25, Christ is called "the Shepherd and Bishop of your souls." The word episcopos is made up of epi, "upon" or "over," and scopes, "watcher." So it literally means "one who watches over." Thayer defines it thus: "An overseer, a man charged with the duty of seeing that things to be done by others are done rightly, any curator, guardian, or superintendent.... specifically, the superintendent, head or overseer of any Christian church " ( p. 243). It will be seen that the basic meaning of episcopos is "overseer." The ancient Greeks thought of their gods as episcopoi. This usage is found in Homer's Iliad and many later writings. Then it came to be used of men in various functions. Beyer says: "Protective care, however, is still the heart of the activity which men pursue as episcopoi" (TDNT, 2:610). Homer applies the term to ships' captains and merchants, who must be "overseers" of goods. In the fourth and fifth centuries before Christ episcopos was used at Athens as a title for state officials. The same thing was true at Ephesus and in Egypt. But more common was the use of episcopal (plural) for local officials and officers of societies. This brings us closer to the Christian eplscopos. In the Septuagint episcopos is used both for God, who oversees all things, and for men as supervisors in various fields of activity. The latter usage is found in the earlier, well as the later, books of the OT. Turning to the NT, we discover one fact immediately: there is no mention of any diocesan bishop. In the one church at Philippi there were episcopoi, "bishops" (Phil 1:1). The apostles are never given this title. The bishop was a local official, and there were several of these in each congregation. Furthermore, the "elders" (presbyteroi) and "bishops" (episcopoi) were the same. This is shown clearly in Acts 20. In verse 17 it says that Paul called for the "elders" (presbyteroi) of the church at Ephesus. In verse 28 he refers to them as episcopoi - "overseers" (KJV), "guardians" (RSV). The same people are designated by both titles. We shall find this same phenomenon clearly indicated in the Epistle to Titus. In the NT Church each local congregation was supervised by a group of elders or bishops and a group of deacons. It seems likely that the former had oversight of the spiritual concerns of the congregation and the latter of its material business. When we come to Ignatius early in the second century (about A.D. 115) there is one bishop over each local church, together with several elders and several deacons. The bishop is supreme in authority. One of the keynotes of Ignatius' seven letters is, "Obey your bishop." To the Trallians he wrote: "For when you are in subjection to the bishop as to Jesus Christ it is clear to me that you are living not after men, but after Jesus Christ.... Therefore it is necessary (as is your practice) that you should do nothing without the bishop, but be also in subjection to the presbytery, as to the Apostles of Jesus Christ.... And they also who are deacons of the mysteries of Jesus Christ must be in every way pleasing to all men" (The Apostolic Fathers, "Loeb Classical Library," 1:213-15). Here we see the beginnings of the episcopal hierarchy that flowered during the second century. But "in the beginning it was not so." Bishop = Elder, Titus 1:5-7 In verses 5 and 6 we find the qualifications of elder in the church; verse 7 says, "For a bishop must be blameless." This seems to indicate rather clearly that the same church officials were called bishops (episcopoi) and elders (presbyteroi). The name "elders" emphasizes the fact that the leaders of the church were to be older men, as was the case with the elders of Israel. The word episcopos (bishop) literally means "overseer." So it refers to the function and office of an overseer of the church, That "bishop" and "elder" are used for the same person is even asserted by Bishop Lightfoot of the Church of England. In his commentary on the Greek text of the Epistle to the Philippians he writes: "It is a fact now generally recognized by theologians of all shades of opinion, that in the language of the New Testament the same officer in the Church is called indifferently 'bishop' (episcopos) and 'elder' or 'presbyter' (presbyteros)" (p. 95). He goes on to show that not only was episcopos used in classical Greek for various officials, but it is common in the Septuagint. There it signifies "inspectors, superintendents, taskmasters" (e.g., 2 Kings 11:19; 2 Chron. 34:12, 17; Isa. 60:17). He comments: "Thus beyond the fundamental idea of inspection, which lies at the root of the word 'bishop,' its usage suggests two subsidiary notions also: (1) Responsibility to a superior power; (2) The introduction of a new order of things" (p. 96). Lightfoot gives six evidences that bishop and elder are the same: (1) In Phil. 1:1, Paul salutes the bishops and deacons. He could not have omitted mention of the elders unless they were included in the "bishops." (2) In Acts 20:17, Paul summoned to Miletus the elders of the church at Ephesus. But then he calls them "overseers" (episcopoi) of the flock. (3) Peter does a similar thing (1 Pet. 5:1-2). (4) In 1 Timothy, Paul describes the qualifications of bishops (3:1-7) and deacons (3:8-13). The fact that he omits elders here would argue that they were the same as bishops. (5) Titus 1:5-7). (6) Clement of Rome's First Epistle (ca. A.D. 95) clearly uses "bishops" and "elders" interchangeably. It is not without significance that Jerome, writing near the end of the fourth century, recognizes this identity of the two. He says: "Among the ancients, bishops and presbyters are the same, for the one is a term of dignity, the other of age." Again he writes: "The Apostle plainly shows that presbyters are the same as bishops." In a third passage he says: "If any one thinks the opinion that the bishops and presbyters are the same, to be not the view of the Scriptures, but my own, let him study the words of the apostle to the Philippians." Other Church Fathers, such as Chrysostom, asserted the same thing. Lightfoot goes so far as to say: "Thus in every one of the extant commentaries on the epistles containing the crucial passages, whether Greek or Latin, before the close of the fifth century, this identity is affirmed" (p. 99). 1 Corinthians, Apostles (12:28) In this verse Paul mentions eight types of ministry in the church. The first is that of apostles. Who were the apostles in the Early Church? Are there still apostles in the church of today? Neither of these questions is easy to answer. The Greek noun apostolos comes from the verb apostello, which means "send with a commission, or on service." So apostolos is "a messenger, one sent on a mission." Abbott-Smith continues his definition by saying: "In NT, an apostle of Christ (a) with special reference to the Twelve......... equality with whom is claimed by St. Paul.......(b) in a wider sense of prominent Christian teachers, as Barnabas, Acts 14:14, apparently also Silvanus and Timothy, 1 Thess. 2:6, and perhaps Andronicus and .Junias (Junia?), Rom. 16:7....... of false teachers, claiming apostleship" (p. 55). It is evident that the word has a variety of applications in the NT. In his long article on apostolos in Kittel's Theological Dictionary of the New Testament, Rengstorf shows that in classical and early Hellenistic Creek there is no parallel to the NT use of this word. This is true even of the Septuagint, Josephus, and Philo (1:408). The word is found 79 times in the NT. Paul and Luke (his close companion) each use it 34 times ((68 out of the 79). It occurs three times in Revelation, twice in 2 Peter. and once each in Matthew, Mark, John, Hebrews,, I Peter. and Jude. Paul has it at the beginning of 9 of his 13 Epistles.. Apostolos is used for messenger, "one sent" in John 13:16. In 2 Cor. 8:23 Paul applies this term to the commissioned representatives of local church congregations. "Finally, apostoloi is a comprehensive term for 'bearers of the NT message' " (TDNT, 1:422). It is used primarily for the 12 apostles chosen and commissioned by Christ. This is the dominant usage in Luke's Gospel and Acts. Then we also find the wider spread suggested by Abbott-Smith. Paul and Barnabas were first of all apostles of the church at Antioch. But Paul calls himself at the beginning of his epistles, "an apostle-of Jesus Christ." Luke does not hesitate to speak of Paul and Barnabas as apostles (Acts 14:4, 14). The first apostle was Jesus himself (Heb.- 3:1), sent from God. Rengstorf comments: "Here the only possible meaning of apostolos is that in Jesus there has taken place the definitive revelation of God by God himself(1:2)" (TDNT, 1:423). All other apostles are direct representatives of Jesus. Are there apostles today in the Church? In a general, unofficial, nontechnical sense, yes. But it may well be questioned whether apostolic authority as found in the first-century Church has carried over to subsequent centuries. Acts 1::31-29 indicates that an apostle was to be one who had been in close contact with Christ during His earthly ministry and who could be a witness of His resurrection. Paul fulfilled the latter requirement ( 1 Cor. 15:8), but not the former one. However, he was careful to state that he had "received" the necessary information (1 Cor. 15:3). Charles H. Spurgeon was perhaps a bit severe when he characterized apostolic succession as laying empty hands on empty heads. But many of those who claim apostolic succession today hardly show themselves to be true representatives of the Christ of the NT. Prophets (12:28) The Greek prophetes comes from the verb prophemi, which means "speak forth." So it signifies "one who acts as an interpreter or forth-teller of the Divine will" (A-S, p. 390). Contrary to popular usage today, the biblical meaning of "prophecy" is not foretelling, but forth-telling. Put in simplest terms, the prophet is one who speaks for God. In Kittel's Theological Dictionary of the New Testament, Friedrich has a lengthy article on prophetes and its cognate terms in the New Testament. He notes some differences between OT and NT prophets. He says that "prophecy is not restricted to a few men and women in primitive Christianity. According to Acts 2:4; 4:31, all are filled with the prophetic Spirit and, according to Acts 2:16ff., it is a specific mark of the age of fulfilment that the Spirit does not only lay hold of individuals but that all members of the eschatological community without distinction are called to prophesy" (6:849) But our present passage, as well as Eph.4:11, shows that there was a special gift of prophecy in the Early Church. It is ranked first, as the best gift after "apostles," in our present passage as well as 14:1. Has the gift of prophecy continued? In the second century the Montanists went to unfortunate extremes in their claims for this gift. Friedrich writes: "With the repudiation of Montanism prophecy came to an end in the Church" (6:860). On the other hand. many Bible scholars believe that the NT prophets were essentially preachers, and so this gift of the Spirit is present today. Helps (12:28) The Greek word antilempsis (only here in NT) is used in the Septuagint and papyri in the sense of "help." Abbott-Smith thinks that here it is used for the "ministrations of deacons" (p. 41). Cremer says that the word is "taken by the Greek expositors uniformly as answering to deacons (implying the duties towards the poor and sick)" (p. 386). Governments (12:28) Kybernesis is likewise found only here in the NT. It comes from the verb meaning to guide or steer. In classical Greek it referred to the piloting of a boat. Then it was used metaphorically for "government." Beyer writes that. in view of its literal meaning and attested usage, "The reference can only be to the specific gifts which qualify a Christian to be a helmsman to his congregation, i.e., a true director to its order and therewith of its life" (3:10:36). The word may be translated "gifts of administration" (NIV). Evangelists (4:1 1 ) - Ephesians The word, which is a transliteration of the (Greek euangelistes, is found only two other places in the NT. In Acts 21:8 Philip is referred to as "the evangelist." In 2 Tim.4:5 the young Timothy is admonished to "do the work of an evangelist." The term comes from the verb euangelizo ("evengelize"), which means "proclaim glad tidings." An evengelist, then, is one who preaches the "gospel" (Greek euangelos), the good news that Christ has died to save men. The evangelists in the Early Church were probably itinerant preachers. Pastors and Teachers (4:11) "Pastor" is the Latin term for "shepherd." The Greek word poimen also means "shepherd." It is used of Christ(John 10:11, 14, 16; Heb.13:20; 1 Peter 2:25). Here it is used of Christian pastors. Homer, in his Lliad, refers to "pastors of the people" (poimena laon). The pastor is to be the shepherd of the flock. Apparently the pastors and teachers were the same. Vincent comments: "The omission of the article from teachers seems to indicate that pastors and teachers are included under one class" (3:390). The end of quotes from Ralph Earle THE WORD "ELDER" AS USED IN THE NT The Analytical Greek Lexicon(1978 edition) says: "presbuteros..........elder, senior: older, more advanced in years, Lu.15:25; Jno.8:9; Ac.2:17; an elder in respect of age, person advanced in years, 1 Tim.5:1,2; pl. spc. ancients, ancestors, fathers, Mat.15:2; He.11:2; as an appellation of dignity, an elder, local dignitary, Lu.7:3; an elder, member of the Jewish Sanhedrin, Mat.16:21; 21:23; 26:3, 47, 57, 59; an elder or presbyter of the Christian church, Ac.11:30; 14:23, et al.freq. presbuterion.........a body of older men, an assembly of elders; the Jewish Sanhedrin, Lu.22:66; Ac.22:5; a body of elders in the Christian church, a presbytery, 1 Tim.4:14. presbutes.........an old man, aged person, Lu.1:18; Tit.2:2; Phile.9 presbutis........an aged woman, Tit.2:3. Vine's Complete Expository Dictionary of Old and New Testament Words, page 195 A. Adjectives 1. presbuteros......... an adjective, the comparative degree of presbus, "an old man, an elder," is used (a) of age, whether of the "elder" of two persons, Luke 15:25, or more, John 8:9, "the eldest"; or of a person advanced in life, a senior, Acts 2:17; in Heb.11:2, the "elders" are the forefathers in Israel; so in Matt.15:2; Mark 7:3,5; the feminine of the adjective is used of "elder" women in the churches, 1 Tim.5:2, not in respect of positions but in seniority of age; (b) of rank or position of responsibility, (1) among Gentiles, as in the Sept.of Gen.50:7; Num.22:7; (2) in the Jewish nation, firstly, those who were the heads or leaders of the tribes and families, as of the seventy who assisted Moses, Num.11:16; Deut.27:1, and those assembled by Solomon; secondly, members of the Sanhedrin, consisting of the chief priests, "elders" and scribes, learned in Jewish law, e.g., Matt.16:21; 26:47; thirdly, those who managed public affairs in the various cities, Luke 7:3; (3) in the Christian churches, those who, being raised up and qualified by the work of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the churches. To these the term "bishops," episkopoi, or "overseers," is applied (see Acts 20, v.17 with v.28, and Titus 1:5 and 7), the latter term indicating the nature of their work, presbuteroi their maturity of spiritual experience. The divine arrangement seen throughout the NT was for a plurality of these to be appointed in each church, Acts 14:23; 20:17; Phil.1:1; 1Tim.5:17; Titus 1:5. The duty of "elders" is described by the verb episkopeo. They were appointed according as they had given evidence of fulfilling the divine qualifications, Titus 1:6 to 9; cf. 1 Tim.3:1-7 and 1 Pet.5:2; ........... 2. sumpresbuteros........"a fellow-elder (sun, "with"), is used in 1 Pet.5:1. 3. meizon......translated "elder" in Rom.9:12, with reference to Esau and Jacob. B. Noun presbuterion........."an assembly of aged men," denotes (a) the Council or Senate among the Jews, Luke 22:66; Acts 22:5; (b) the "elders" or bishops in a local church, 1 Tim.4:14, "the presbytery." TODAY'S ARGUMENT Some in the Church of God of recent date are teaching that ALL older people(men only, but some will no doubt eventually include women) can be Elders in the church. They teach people can take turns in being "elders" for a festival time, or for a month, or a year etc. They teach a local church can "pick and choose" or "vote in or vote out" who will serve as Elders and for how long. They say the word "elder" under the OT just meant any older person. Sure indeed within some contexts it did mean just that, but upon an in-depth study of the word, as done above, it was often used in a more limited sense and as a "leadership" function and responsibility, not shared with just every older man in the nation or community. The use of the word "elder" in the NT also clearly shows a much w i d e r and BROADER use as the two works above explained and demonstrated. It is used for older men and older women in any congregation of the church of God. But it is not exclusively to be understood as meaning that in EVERY passage where it is used. The context of the passage is most important as to how we are to understand the use of the word. Clearly, this Greek word is an umbrella word. Something similar to our English word today of "minister." That word is an umbrella word. For we use it not only when talking about those men who are pastors of churches, but it is used of various functions and duties of the nations Government. We today have a "minister of Finance" or a "minister of Defence" or a "minister of Health" - "minister of Public Affairs" - "minister of Agriculture" etc. etc. It should be clear from all we have studied in the previous pages, that the NT does use the term "elder" in a specific limited context, of men who were appointed by meeting certain qualifications, to function in duty as overseers, shepherds, leaders, guides, pastors, teachers, of the flock. Such men had to meet specific qualifications. They could not be new to the faith (no matter how old in age they were) when chosen to be an overseer. Many other points did Paul lay down in 1 Tim.3 as to who could qualify for eldership. It should be pretty plain to the honest searcher for truth, that not ALL older men would have all the qualifications required to be appointed as church pastors/overseers/elders. Not all older men in the nation are qualified to be part of the local officials that are to guide and direct the affairs of local towns and cities. Not all older carpenters, plumbers, fire-fighter, policemen, have the gifts to be leaders, and guides, and overseers, of a crew of persons in their chosen profession. That is just the way it is in this natural life. It does not mean the leader/guide, of a group of fie-fighters, is any better man in character or worth. He may very well not be as good in some areas as a man under his guidance. It just means that he has proved he has the qualities needed to oversee that trade well on the whole. He has proved he is rounded and balanced enough, has the overall gifts, needed to take care, watch out for, instruct correctly, guide, help, and serve, those he is overlooking and overseeing. That's all it means! It does not mean he is "special." It means he has been given certain gifts to meet certain qualifications that are needed to function correctly in the appointment of overseeing and leading others. Then depending on how well he does in that function, staying basically within those qualifications from then on out, will determine how long he keeps that function. If he falls too many times from those qualifications, especially if it brings shame and disgrace upon his company, then his reward is accordingly, even to the point of loosing his function and being then a part of the team under other overseers and leaders. If we teach that EVERYONE can be or have turns in being "elders" in the church, there are LARGE problems to answer! If being an elder is just being an "older person" then we have to determine at what age is older? Do we become an elder of the church at age 50? Is that "older"? Or is it at the age of 55? Maybe we become an elder in the church at age 60! Or is it 65 when we retire? That's the age our nations call us seniors, unless you live in Florida. There certain stores (to receive discounts) and certain movie theatres, call you senior at the age of 55. Should the age be 70 when you become a church elder? Some would think 40 years old is old enough. Or how about 30, that's when Jesus started to teach and lead and guide. Then, what if someone comes into the church at age 60. Do they become an elder right away because of their older age? If not, then how long do they have to wait, how many months or years, before they are counted as an elder of the church? Who sets all the answers to the above questions? Where do they get the authority and Bible answers to answer those questions? I can see a whole list of problems arising from this teaching of "everyone can be elders, who are older." What if someone does not want to be considered an "elder" when he is older? What does the church do to "unfrock" him? How long does an elder remain an elder in his old age, and who sets the time, by what authority, and by what set of scriptures? We have not yet touched on the problem of older women. They too are "elder" as part of elder means older. Paul said in Christ there is no male or female, Gentile or Jew, so should not older women also be "elders of the church"? If not why not? And so we are back to the beginning of the circle. What is the NT definition of a church "elder"? From all that I have presented to you so far in this study, from all the NT Scriptures we can "put together" on the subject, we should by now KNOW THE ANSWER! If you do not, then better read over the last dozen or so pages once more - S L O W L Y! ............ Appendix Additions updated in January 1997 |
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