Hebrews 10:24-25, 2 Corinthians 6:14
"Why bother to have a church? Isn't it just a dead social tradition? You know what I mean: You go to church on Sunday morning to hear the pastor give a message that makes you feel more spiritual, and to have some polite conversation with a few "friends". Then you go home essentially the same person that you were when you went. Every time you stop and think about why you go, you conclude that its more trouble than its worth, but come next Sunday, there you go again. Why bother with it?"
The above statement about churches today has some truth to it. If the average community church were to be visited today, it would probably be more like the "dead" church described above than like the active gatherings of Christians that are described in the Bible (i.e. 1 Thessalonians 1:6-10). Most of today's "churches" are filled with people who seem to care more about next month's bazaar than about what is being taught from the pulpit. And little wonder, because what is coming from the pulpit is not the teaching of the Bible and the preaching of the Gospel, but is rather the empty comfort of an ever-changing morality and sociological theories couched in Christian terms. Such "churches" have forgotten the glorious work that they were founded to do when they were established and built by true believers several generations ago. About such an organization, one would do well to ask, "Why bother with it?"
In this discussion of the local church, we will be considering only those local gatherings of genuine Christians where the Bible is taught (rather than used only as a point of departure for the speaker), where the Gospel (as defined in the Bible) is actively preached, and where the work of saving and sanctifying people is earnestly carried out. Yet even when only this kind of church is discussed, there are some who would still ask, "Why should I bother with even a good church? Can't I be just as good a Christian on my own?"
This attitude toward local churches does not take into account the many problems that Christians can fall into when they try to grow alone.
1. It becomes extremely easy to start leading a very random spiritual walk; that is, you allow yourself to be more influenced by feelings and circumstances than by the truth of the Bible.
2. You have few people around who can help you with questions that you have about the Bible or who can help you to overcome tough sins in your life.
3. You are more subject to all kinds of Christian (and pseudo-Christian) teaching without the wisdom, knowledge, and experience to tell if it is good or bad.
4. You have few Christian friends, so it is harder for you if you lose some of your old friends as a result of becoming a Christian.
5. Unless you happen to know an experienced and knowledgeable believer, the Christian fellowship that you are able to have is likely to be a case of the blind leading the blind. Two Christians, neither of whom is mature in knowledge or wisdom may confuse each other with their questions and problems.
6. You are less likely to know a strong Christian brother or sister so that you can obey the command to "imitate those who through faith and patience inherit what has been promised" (Hebrews 6:12).
"Well, I've been a Christian for ten years; I'm big enough to look out for myself." However,
1. Without other Christians to watch out for you, it is easier to fall into rationalized sin and a proud independence ("Jesus and I have got it together; what do I need you for?").
2. In a church there are many more opportunities for the fellowship in which Christians "spur one another on toward love and good deeds" (Hebrews 10:24).
3. Any earnest Christian wants to help other people be saved and grow into strong believers. The local church has the organizational structure prescribed in the Scriptures which will most encourage the disciplined interaction and cooperation of Christians so that they are ,most fruitful in the long run (more on this point later in this lesson).
1. Jesus (God made flesh) commands believers to use the church as the arbiter in cases of irreconcilable disputes between believers. Since no believer can assemble all the Christians from around the world to hear his dispute, Christ must be speaking of the local church. Christ's command to bring such disputes before the church shows his high regard for the decisions made by properly organized believers. His command also makes the church indispensable to Christians as the only institution before which Christians should take irreconcilable disputes with their brothers. (Matthew 18:15-17, see also 1 Corinthians 6:1-8.)
2. God thinks no less highly of local churches than He does of the church universal (all Christians throughout the world and throughout time). In Acts 20:17-38, Paul speaks to the elders (leaders) of the local church at Ephesus. In verse 28, he tells them, "Guard yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood." God himself has molded these men and appointed them to watch over other Christians. Apparently, Christians need such care.
Despite the fact that the local church at Ephesus represented only a fraction of all Christians, Paul describes this body of believers as "the church of God." We should view the local church in the same way God does. If God thinks that a local body of believers is important enough to die for, then it should not be beneath our gifts to become an active member of a local church.
1. Definition - Church (ekklesia): A gathering of people called out from their homes into some public place; an assembly.(Thayer's)
In 91 out of the 118 times that this word is used in the New Testament, it refers to a local group of believers.
Examples:
1 Thessalonians 1:1 - Paul addresses his letter to the "church of the Thessalonians." This obviously refers to the assembly of believers at Thessalonica.
Revelation 1:11 - Jesus instructs John to write to seven churches which were located in the cities of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.
2. The "Church Universal."
There is a growing sentiment among Christians that the local church is not as important as the church universal. Consequently, many Christians do not want to be "tied down" to a small local church: They would rather be freelance workers in the church universal. What do the Scriptures teach concerning this?
a. Jesus expected His believers to associate into local churches.
Revelation 22:16 - Jesus sends His angel to give John a testimony for the churches (plural). There is no provision made for "all those independents who serve the church universal."
Matthew 18:15-17 - We just saw this passage above. Remember that Jesus is speaking; his teaching here assumes that believers will be members of churches.
b. Paul referred to the local church as "God's church."
1 Timothy 3:5 - In describing the qualifications of an elder (overseer), Paul mentions that he must rule his own family well, for "If anyone does not know how to manage his own family, how can he take care of God's church?" Elders are officers in local churches (cf. Acts 20:28), yet they are said to care for "God's church."
The testimony of the Scriptures is that men serve "God's church" by serving in the local church.
c. "Trans-church" gifts are for building more local churches.
Ephesians 4:11-16 - In examining Paul's listing of the special gifts which God gives for the building up of the church, the only ones which the early churches in Acts appeared to share were those gifts of apostles, prophets, evangelists, and special teachers. (By special teachers, I am thinking of men like Apollos, who were especially excellent. In Acts, we find that Apollos had a trans-church ministry, but he was apparently not an evangelist. Such specially gifted teachers are rare.)
Today there is no one known who can stand the Biblical tests of an apostle or a prophet. It appears that for today the only trans-church gifts are those of evangelism and special teaching (such as seminary); the gifts of pastoring and teaching, while no less important, are best used in the local church.
How are these special "trans-church" gifts to be used? What is their purpose?
In order to answer this, we must consider several statements made by Paul in his letter to the Thessalonians: 1 Thessalonians 1:1 - Paul addresses this letter to the "church of the Thessalonians." These believers were clearly organized into a local church, because in 1 Thess. 5:12-13 Paul writes to them, "Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you. Hold them in highest regard in love because of their work."
The Thessalonian Christians were organized and had elders and overseers (pastors), just as the Christians in the Ephesian church did (cf. Acts 20:28). 1 Thess. 1:5-6,9 - Paul started this church with his converts in Thessalonica when he preached the gospel there. 1 Thess. 1:8, 4:9-12 - The church at Thessalonica was a faithful church, since Paul writes that the Lord's message rang out from them. In 4:9-12 Paul instructs them to take care of each other and to work hard so that they will not be dependent on anybody. Paul is instructing them to be a self-supporting mission in Thessalonica.
When we consider Paul as an example of the use of "trans-church" gifts, we find that their main purpose is for the establishment of new self-supporting churches, and for the strengthening of weak ones. Paul's strategy was this: Make converts, organize them into local churches, and strengthen that church with sound teaching so that it becomes a self-supporting gospel ministry in its own city. Certainly this should be the strategy of Biblically sound "trans-church" ministries today.
I. The Doctrine of the Church
A. The Church is the covenant people of God.
1. A covenant is a contractual relationship, sovereignly imposed by a great Lord (cf. 1 Samuel 11:1-2), regulated by legal stipulations which are agreed to by the servant with a solemn oath. Depending on the fulfillment of the stipulations or terms of the covenant, the Lord visits on the servants either blessings or curses.
2. In the Garden of Eden, God made a covenant with man. Adam acted as a representative figure; our race was bound up with his conduct (1 Cor. 15:22, 45, 46).
Notice all the elements:
a. God sovereignly imposed the covenant on Adam by forming him and placing him in the garden.
b. The stipulations are two-fold:
(1) Sonship
Adam was made in the image of God (Gen. 1:27) as sons are in the image of their father (Gen. 5:3). As a son, man was required to perfectly obey and love his father. (The constitutional elements of the image of God cannot be lost, but its moral direction can be reversed. "As a train, leaving the track, keeps on going but destroys itself with its own speed and power, so man, leaving the track of God's law, destroys himself by his inherent capacities and powers." -- Abraham Kuyper)
(2) Stewardship
Adam was given a service to do. The work of tending the garden (Gen. 2:15-17) was a charge to guard the sanctity of God's dwelling as well as a probationary commission to subdue the earth under God (Gen. 1:28).
SUMMARY: God gave man the responsibilities of being a covenant son and a covenant servant. There was only one prohibition: the tree of the knowledge of good and evil (Gen. 2:17). This one rule was "an acute and condensed example" of the total obedience God required in the first covenant. This was a covenant of "works." Man could fulfill the covenant by perfect obedience.
c. The blessing (in the event of fulfilling the conditions) was the presence of God and everlasting life symbolized by the tree of life (Gen. 3:22). Note: Although Adam was created into a state of justification and could enjoy the presence of God (cf. Gen 3:8), the reward would have been a permanent and deeper holiness, life, and glory (see Gen. 3:22 -- "eat and live forever").
d. The curse (in the event of failing the conditions) was death, the effect of being removed from the presence of God (Gen. 2:17; 3:17-19).
3. In the covenant of redemption, God determines to redeem to Himself a new race, a new humanity. "A people who live apart and do not consider themselves one of the nations." (Numbers 23:9).
In the Old Testament:
a. He sovereignly imposes a covenant upon Israel. He elects them (Deut. 4:37; 7:6-8). He calls them together into an assembly at Mt. Sinai (Deut. 9:10--"the day of the assembly"). On that day the covenant is made and they enter into a relationship with God.
b. The stipulation of the relationship is two-fold:
(1) Sonship. Israel is God's son (Ex. 4:22,23). This means that Israel had to show God filial reverence. Not only must the Lord be obeyed, but he must be obeyed in love, with the whole heart (Deut. 26:16-19). He must live life before God, obeying his law in his presence.
(2) Stewardship. Israel is a servant. Abraham is to be a blessing to the nations (Gen. 12:3). So Israel is to serve God before the nations, as a witness to the glory of God (Ex. 19:6; Deut. 28:10; 1 Kings 8:41-43; Ezek. 37:27).
c. The blessing of the covenant is that the people of God is the dwelling place of God. (Ex. 19:6; 29:45, 46). The heart of the covenant is Immanuel -- "God with us." (Ezek. 48:35)
d. The curse of the covenant is spelled out in the latter part of Deuteronomy. Israel will be driven from the land and the sanctuary will be defiled and destroyed. In other words, the presence of God is removed. (Deut. 28:63ff; Ezek. 10)
e. But the prophets are full of predictions of the covenant people's restoration under the Messiah. Hosea tells us that the covenant curse ("ye are not my people and I will not be your God") is to be replaced by the covenant blessing ("ye are the sons of the living God") Hosea 1:9-10. There will be a new people of God, not only brought back from the death of exile, but from the death of sin (Ezek. 37:14; Jer. 31:31-37). The Gentiles will be included too; God will choose priests from among them and their sacrifices will be acceptable (Zech. 2:11). It is through the Messiah that the new Israel is restored and sends out a light to the nations (Is. 32:6; 49:6).
1. Jesus is the Lord of the Covenant.
a. He is the true light (John 1:9) who is pitching his tent among us to dwell with us and show us his glory (John 1:14) who will save his people (Matt. 1:21). Only the covenant Lord is all of this.
b. Jesus assembles His covenant people.
(1) In Matthew 16:18 Jesus establishes His church which is the Messianic assembly. Just as God established the assembly at Sinai after mighty acts of salvation, so the Messiah will build His church through His death and resurrection (Matt. 16:21 after vv. 16-18).
(2) The foundation of the church is the revelation of God (Matt. 16:18). It is to be regulated by the revealed word through men who teach it (1 Tim. 6:20; 2 Tim. 1:13, 14) and order the life of the church by it (Matt. 16:19; 18:15-20).
(3) Baptism and the Lord's Supper are given to the church as signs of the blessing of the New Covenant (Matt. 26:26-29). The blessing of the New Covenant is again "Immanuel." The Lord dwells among men, but now the people are the temple (1 Peter 2:5).
2. Jesus is the Servant of the Covenant
a. Jesus is not only the Lord who gathers the covenant people, he is the covenant head who represents the covenant people and fulfills the stipulations of the covenant himself. The Messiah prophesied is to unite all the offices of the covenant people in himself; he is prophet, priest, and king (Deut. 18:18; Ps. 110:2-4; 2:6,7). He is the elect and true Israel, who is called, and in whom we receive our calling and name (Is. 42:1; Ps. 2:6-12; cf. 1 Peter 2:4-6; Gal. 3:16).
b. The New Testament concept of the Body of Christ is rooted in the concept of covenant headship.
Forensically, we are now accepted as sons and loved because he is the Beloved Son (Eph. 1:5-6). We are now joint-heirs with Christ and receive the spirit of adoption (Rom. 8:14-17).
Organically, we have the Holy Spirit because of our union with him. The same Presence and Glory which once shook mountains, terrified men, killed living things on contact now lives in the saints because we are his body, united to our covenant head (1 Cor. 12:13) who is the new temple (John 2:19-22).
1. Man was originally designed to find his purpose and fulfillment in being a son and servant of God
2. God relates to men on the basis of covenants. A covenant is a relationship between a lord and a servant, chosen by the lord. It is based on stipulations and sanctioned with blessings or curses depending on the fulfillment of the stipulations by the servant. The stipulations of God's covenant with man is perfect obedience as a son and servant. The blessings of the covenant is life through the presence of God; the curse is death through separation from the presence of God.
3. The church is the covenant people of God. Christ is both Lord and the Servant of the Covenant. As Servant, he fulfills "all righteousness." By his life, death and resurrection, he satisfies the stipulations of the covenant. He then, as Lord of the Covenant, elects, assembles, and builds his church. Because he has satisfied the requirements of the covenant, he can dwell with us as the Lord. We are indwelt by the Spirit (making us sons in his likeness) and minister the gifts of the Spirit (making us servants in his likeness).
An example of this is found in Nehemiah 9:38 "Now because of all this We are making an agreement in writing; And on the sealed document are the names of our leaders, our Levites and our priests."10:1 Now on the sealed document were the names of:
A definition of church Government
Church government is that authority committed by Christ to His Church which defines, establishes, and regulates its organization and the exercise of its functions.
A. Scriptures that speak of the functions of the Church
Acts 2:41-47 - "So then, those who had received his word were baptized, and there were added that day about three thousand souls. And they were continually devoting themselves to the apostle's teaching and to fellowship, to the breaking of bread and to prayer. And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. And day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God, and having favor with all the people. And the Lord was adding to their number day by day those who were being saved."
Acts 4:31-35 - "And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit, and began to speak the word of God with boldness. And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own; but all things were common property to them. And with great power the apostles were giving witness to the resurrection of the Lord Jesus, and abundant grace was upon them all. For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales, and lay them at the apostle's feet; and they would be distributed to each, as any had need."
Acts 5:42 - "And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ."
Acts 13:1-4 - "Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. And while they were ministering to the Lord and fasting, the Holy Spirit said, 'Set apart for Me Barnabas and Saul for the work to which I have called them.' Then, when they had fasted and prayed and laid their hands on them, they sent them away. So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus."
Acts 20:7 - "And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his message until midnight."
Romans 12:4-13 - "For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members of one another. And since we have gifts that differ according to the grace given to us, let each exercise them accordingly; if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. Let love be without hypocrisy. Abhor what is evil; cling to what is good. Be devoted to one another in brotherly love; give preference to one another in honor; not lagging behind in diligence, fervent in spirit, serving the Lord; rejoicing in hope, persevering in tribulation, devoted to prayer, contributing to the needs of the saints, practicing hospitality."
Ephesians 4:12-15 - Christ "Gave some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ."
1. The prophetic function
a. Preaching
b. Teaching
c. Counseling
d. Reaching out in evangelistic and missionary activity
e. Attempting to influence our society and culture
2. The worship function
a. Assembling for worship
b. Conducting worship services
c. Conducting form ceremonies
d. Administering the ordinances/sacraments
e. Corporate prayer
3. The fellowship function
a. Sharing the understanding of Scripture
b. Sharing Christian experience
c. Sharing hospitality
d. Sharing leisure-time activities
e. Sharing of special social occasions
4. The stewardship function
a. Stewardship of human resources
b. Stewardship of material resources
(1) Money
(2) Physical Property
5. The discipline function
6. The civil responsibility function
Acts 20:26-27 - Paul says to the Ephesian elders, "Therefore, I declare to you today that I am innocent of the blood of all men. For I have not hesitated to proclaim to you the whole will of God."
Paul asserts here that if he had not taught them all of God's will he would have been responsible for those who erred in the faith out of ignorance. It is the responsibility of Christian teachers to teach everything that God teaches in the Bible. Pastors or teachers who leave out some teachings because they may be "controversial" or "not essential" will be held responsible for the errors made by their uninformed listeners.
2 Timothy 4:1-2 - "In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: Preach the Word; be prepared in season and out of season; rebuke and encourage--with great patience and careful instruction." But why such an emphasis on teaching and preaching the whole truth of the Bible? Isn't the simple gospel enough?
a. Sound Biblical preaching and teaching builds the most solid and fruitful Christians. Ephesians 4:12-15 - Christ "Gave some to be pastors and teachers, to prepare God's people for works of service, so that the body of Christ may be built up until we reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ."
1 Timothy 1:5 "The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith." The proper teaching of good doctrine and exposing of bad doctrine fosters a warm, confident love for the Lord and for fellow believers.
b. This makes the local church the "pillar and foundation of the truth."
1 Timothy 3:14-15 "Although I hope to come to you soon, I am writing to you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God's household, which is the church of the living God, the pillar and foundation of the truth." From the context of 1 Timothy 3, Paul here is speaking of the local church. It is God's intent that the local church should be able to stand up and defend the truth of the Scripture without the need of para-church organizations.
2. The local church brings the diverse gifts of Christians into one body. One list of some of the different gifts that Christians have been given is found in 1 Corinthians 12. Another passage that lists not only the gifts but how those gifts are to be used is Ephesians 4:11-16. This passage was quoted above; here it is worth noting the following points:
a. Their PURPOSE. "To prepare God's people for works of service, so that the body of Christ may be built up" (verse 12).
b. Their FUNCTION. "From him (Christ) the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work" (verse 16). The local church gives opportunity for the working together of God's people, with each part of the body of believers doing his/her part. Within this view of the gifts of believers, there is no room for any to be merely "pew warmers." The body grows as each part does its work. While there are many organizations within which Christians can work together, it appears that the Scripturally prescribed structure of the local church is the most fruitful way for Christians to engage in "the work of service."
3. The Local church provides its members with regular fellowship with other brothers and sisters. Hebrews 10:24-25 "And let us consider how we may spur one another on to love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another--and all the more as you see the Day approaching."
The fellowship that we have with other Christians provides us with encouragement and advice that helps us to do good deeds that we might not do if we had to face our Christian life alone.
Philippians 2:1-5 - Verse 4 in this passage says, "Each of you should look not only to your own interests, but also to the interests of others." Fellowship with other Christians is also a spur to personal growth in that it provides an opportunity to give of your time to look to the interests of others and to encourage and help them. Fellowship is an exercise in turning away from selfishness to sacrifice.
1. It is needed to fulfill the teaching of Scripture
The Church is an organism, a living body of believers. But it is also to have a form of organization.
Acts 14:23 - "And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed."
Titus 1:5 - "For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you."
I Timothy 3:1-2, 8, 14-15 - "It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, . . . Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, . . . I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth."
2. It is needed to ensure good order in the Church's fulfillment of its functions
Who is to preach the Word?
Who is to administer the ordinances?
Who is to exercise discipline?
Who is to administer the stewardship of the Church's resources?
3. It is needed to prevent the rise of unscriptural forms of government
Unscriptural forms inevitably arise when the scriptural pattern is ignored or rejected. Some forms inevitably hinder or prevent the church from carrying out its functions in a God-ordained manner. For example, a dictatorial pastor who gathers all local church power to himself will hinder the church from developing leadership qualities in its officers. This in turn will hinder the church from exercising its proper prophetic and teaching functions, by denying to able lay persons the opportunity to exercise their gifts and abilities in these areas. And he will almost certainly hinder or prevent the exercise of appropriate church discipline, especially when it concerns his favorites or (especially) himself or his family.
Of course, the possibility of the existence of an informal power structure in the church must always be taken into account. But a visible organizational structure is better than one that is invisible; and the scriptural pattern is always to be preferred above one that is man-made.
4. It becomes increasingly important with the purchase and ownership of church property
1. Scriptural evidence concerning local church government
a. Local church officers
(1) Bishop-elder-pastor
(a) The terms individually considered
Bishop, Overseer, Superintendent 1985 episkopov episkopos {ep-is'-kop-os}
I Peter 2:25 - "For you were continually straying like sheep, but now you have returned to the Shepherd and Bishop ( ) of your souls."
Philippians 1:1 - "Paul and Timothy, bond-servants of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, including the overseers ( ) and deacons."
I Timothy 3:1 - "It is a trustworthy statement: if any aspires to the office of overseer ( ), it is a fine work he desires to do."
Elder 4245 presbuterov presbuteros {pres-boo'-ter-os}
Acts 14:23 - "And when they had appointed elders ( ) for them in every church , having prayed with fasting, they commended them to the Lord in whom they had believed."
I Timothy 5:17 - "Let the elders ( ) who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching."
Titus 1:5 - "For this reason I left you in Crete, that you might set in order what remains, and appoint elders ( ) in every city as I directed you."
James 5:14 - "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."
Shepherd, Pastor 4166 poimen poimen {poy-mane'}
John 10:11 - "I am the good shepherd; ( ) the good shepherd ( ) lays down his life for the sheep."
I Peter 2:25 - "For you were continually straying like sheep, but now you have returned to the Shepherd ( ) and Bishop of your souls."
John 21:16 - "He said to him again a second time, 'Simon, son of John, do you love Me?' He said to Him, 'Yes, Lord; you know that I love you.' He said to him, 'Shepherd My sheep.'" ( )
Ephesians 4:11 - "And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers." ( )
(b) The interchangeability of these terms
Acts 20:17, 28 - "And from Miletus he (Paul) sent to Ephesus and called to him the elders (presbuteros) of the church. . . . 'Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers (episkopos), to shepherd poimen) the church of God which He purchased with His own blood."
Titus 1:5, 7 - "For this reason I left you in Crete, that you might set in order what remains, and appoint elders (presbuteros) in every city as I directed you. . . . For the overseer (episkopon) must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain."
I Peter 5:1-4 - "Therefore, I exhort the elders (presbuteros) among you, as fellow elder (presbuteros) and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd (poimen) the flock of God among you, exercising oversight (episkopos) not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd (poimen) appears, you will receive the unfading crown of glory."
(c) The qualifications of this office
Qualifications as to character and function (both what he is to be and what he is able to do)
I Timothy 3:2-7 - "An overseer ( ), then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?); and not a new convert, lest he become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he may not fall into reproach and the snare of the devil."
"He must manage his own family well." Some have taken this to mean that every member of his family, whether or not they live with him, must be nearly perfect Christians. The Greek could not be more explicit here. What this says is that "He must manage those who live under his roof well." In order to be an elder, a man is only responsible for how he manages those who dwell with him in his house. Once any member of his family moves away from his control, they become independent and are responsible for themselves.
Titus 1:5-9 - "For this reason I left you in Crete, that you might set in order what remains, and appoint elders ( ) in every city as I directed you, namely, if any man be above reproach, the husband of one wife, having children who are faithful, not accused of dissipation or rebellion. For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict."
Qualifications as to function (what he is to be able to do)
He should be able to preside, rule, lead, administrate, oversee in the church (Hebrews 13:7, 17, 24; I Timothy 5:17; 3:5; I Thess. 5:12).
He should be able to pastor the church of God (Acts 20:28; I Peter 5:2; John 21:15-17).
He should be able to watch over the souls of the congregation (Hebrews 13:17).
He should be able to oversee the welfare of the people of God (Acts 20:28)
He should be able to labor diligently among the people of God (I Thessalonians 5:12).
He should be able to communicate the Word of God to the people of God (Hebrews 13:7; I Thessalonians 5:12).
He should be able to exhort by sound doctrine, and to refute those who oppose sound doctrine (Titus 1:9).
He should be able to guard the people of God against false teachers and their teachings (Acts 20:28a, 29-31; Titus 1:10-11)
He should be able to review and evaluate the ministry of those who minister as itinerant evangelists and missionaries of the church (Acts 21:17-19).
He should be able to consider theological questions related to the basis of Christian life and fellowship, and to give judgment to the church on such issues (Acts 15:1-2, 6-7a, 22-25).
He should be able to provide an example of faith and humility to the people of God (Hebrews 13:7, I Peter 5:3).
He should be able to pray for sick believers in the church (James 5:14).
He should be able to oversee the disposition of contributions to the church (Acts 11:30).
If a man does not have the requisite character, gifts, knowledge, time, health, energy, and either the "know-how" or willingness to learn how to carry out these functions, he should not (with occasional exception) be chosen to this office.
Both qualities of character and ability to perform the functions relevant to the office of bishop-elder-pastor are needful. A godly character that adorns the doctrine coupled with sound beliefs and the necessary leadership, administrative, and pastoral gifts and abilities are requisite to this office.
(d) The twofold classification within this office
I Timothy 5:17 - "Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching."
Elders who rule are to be given honor. Elders who rule well are to be given double honor. Elders who labor in preaching and teaching are to be given double honor.
The text singles out those who labor in preaching and teaching as a distinct group. Laboring in preaching and teaching suggests occupation. It is the occupation of these elders to preach and teach.
The text says that those who work hard at preaching and teaching are worthy of double honor. What is the nature of this honor? Is it tangible or non-tangible?
These elders who labor at preaching and teaching have this as their occupation. It is their vocation in life. Those elders who rule but do not labor in preaching and teaching have other occupations. They pursue the occupations for which God has gifted and prepared them. If honorable, these occupations are their vocation in life. The nature of the honor they should receive could be non-monetary, since they already earn their living by means of their occupations. What form could this honor take?
I Thessalonians 5:12-13 exhorts the members of the church to give recognition to their elders, to respect them, to hold them in high esteem, and to show love to them. Hebrews 13:7 exhorts believers to remember the labors of their elders, to imitate their faith, to obey them and submit to them, and to make their tasks as joyful as possible, with as little grief as possible! Although these forms of "honor" are non-monetary, they are extremely important!
But what about those elders who labor in preaching and teaching? Is their "honor" to be only non-material? Or can and should it also be tangible and material?
I Timothy 5:18 (the next verse after the text) says: "For the Scripture says, 'You shall not muzzle the ox while he is threshing,' and 'The laborer is worthy of his wages.'" In I Corinthians 9:9-11 we read: "For it is written in the Law of Moses, 'You shall not muzzle the ox while he is threshing.' God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it is written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. If we sowed spiritual things in you, is it too much if we should reap material things from you?"
Our occupation in life is the way God has ordained that we earn our living, our means of providing for our needs and those of our dependents. These teaching elders are to earn their livelihood by means of their labor, their occupation. The Lord has directed those who proclaim the gospel to get their living from the gospel (I Corinthians 9:14).
II Timothy 1:6 - "And for this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands."
I Timothy 5:22 - "Do not lay hands upon anyone too hastily and thus share responsibility for the sins of others; keep yourself free from sin."
I Timothy 4:14 - "Do not neglect the spiritual gift within you, which was bestowed upon you through the prophetic utterance with the laying on of hands by the presbytery."
The word translated "presbytery" ( ) occurs three times in the New Testament. What does it mean?
In Luke 22:66 it means the Sanhedrin, the Council of Elders of Israel, both chief priests and scribes. In Acts 22:5 it means the Council of Elders. Here in I Timothy 4:14 it appears to refer to more than an ad hoc gathering of elders. This would appear to be a clearly-defined, continuing body of elders, evidenced by the distinct name instead of merely the plural of elder. Ordination by this body was simply a human recognition of God's ordination. Because this body believed God had chosen a man, the members of the body laid their hands on him, showing their recognition and approval to the whole church.
The function may be determined from three considerations:
First, the word itself, and its meanings in the New Testament
Second, the circumstances surrounding the apparent institution of the office, as recorded in Acts 6:1-4
verse 1 - "Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food."
The word "serving" is diakoniva ("service, ministering, communication")
verse 2 - "And the twelve summoned the congregation of the disciples and said, 'It is not desirable for us to neglect the word of God in order to service tables.'"
verse 3 - "But select from among you, brethren, seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task."
verse 4 - "But we will devote ourselves to prayer, and to the ministry of the word."
The word "ministry" is diakoniva .
Notice: The same word (diakoniva) is used to refer to the serving of daily food (verse 1) and the communication of the Word (verse 4). Both of these actions are service to God, and both minister to the needs of the saints; the former to their physical needs; the latter to their spiritual needs. These first "deacons" are placed in charge of looking after the physical or temporal needs of the saints.
Third, the continuing need for persons to superintend the ministry to the widows and the poor of the church, together with other temporal responsibilities of the church
I Timothy 5:3-10, 16 - "Honor widows who are widows indeed; but if any widow has children or grandchildren, let them first learn to practice piety in regard to their own family, and to make some return to their parents; for this is acceptable in the sight of God. Now she who is a widow indeed, and who has been left alone has fixed her hope on God, and continues in entreaties and prayers night and day. But she who gives herself to wanton pleasure is dead even while she lives. Prescribe these things as well, so that they may be above reproach. But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an unbeliever. Let a widow be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saint's feet, if she has assisted those in distress, and if she has devoted herself to every good work. . . . If any woman who is a believer has dependent widows, let her assist them, and let not the church be burdened, so that it may assist those who are widows indeed."
I Timothy 6:17-18 - "Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainly of riches, but on God, who richly supplies us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share."
Hebrews 13:16 - "And do not neglect doing good and sharing; for with such sacrifices God is pleased."
Galatians 6:10 - "So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith."
Galatians 2:10 - "They (James and Peter and John) only asked us to remember the poor -- the very thing I also was eager to do."
Acts 6:3, 5-6 - "But select from among you, brethren, seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. . . . And the statement found approval with the whole congregation; they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch. And there they brought before the apostles; and after praying, they laid their hands on them."
I Timothy 3:8-13 - "Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, but holding to the mystery of the faith with a clear conscience. And let these also first be tested; then let them serve as deacons if they are beyond reproach. Women (either deacons' wives or deaconesses) must likewise be dignified, not malicious gossips, but temperate, faithful in all things. Let deacons be husbands of only one wife, and good managers of their children and their households. For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus."
If a candidate for this office does not have the requisite character, gifts, knowledge, time, health, energy, and either the "know-how" or the willingness to learn how to carry out these functions, he should not (with occasional exception) be chosen to this office.
Acts 6:6 - "And these they brought before the apostles; and after praying, they laid their hands on them."
Again, ordination is simply a human recognition of God's ordination. The laying on of hands shows recognition of God's choice and approval to the whole church.
There is no scriptural basis for other offices in the church, other than the general principles of expediency (as employed, for example, in Acts 6 and 15). There is of course Old Testament basis for the office of musician (I Chronicles 15:16-22; 16:4-7, 37) and of doorkeeper or perhaps sexton (I Chronicles 15:23-24; 16:38, II Chronicles 8:14),
And there is New Testament evidence for the office of treasurer (in the case of Judas Iscariot), but some would not appreciate the association!
If the board of elders designates one of their number to serve as treasurer, or delegates this task to someone in the church who is not an elder, there is nothing against it in Scripture. And if the elders constitute themselves the trustees of the church (for governmental purposes), there is nothing against it in Scripture. The same principles of internal designation or external delegation hold true for the board of deacons, subject of course to the oversight of the elders.
2. The scriptural pattern of local church government
As we have seen, the scriptural pattern is:
(1) Bishops-elders-pastors who rule
(2) Bishops-elders-pastors who rule and labor in the Word and teaching
Having multiple Eldership rule and implementing the Biblical function of Elders and Deacons is essential for healthy Church growth for the people and the Pastor! This should not be the job of the Deacons! There is a clear distinction between the offices!
Ex 18:17 So Moses' father-in-law said to him, "The thing that you do is not good. 18 "Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself. See vs. 13-22
Deu 1:12 `How can I alone bear your problems and your burdens and your complaints? 13 Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you.' 14 "And you answered me and said, `The thing which you have told us to do is good.' 15 "So I took the heads of your tribes, wise and knowledgeable men, and made them heads over you, leaders of thousands, leaders of hundreds, leaders of fifties, leaders of tens, and officers for your tribes. 16 "Then I commanded your judges at that time, saying, `Hear the cases between your brethren, and judge righteously between a man and his brother or the stranger who is with him. 17 `You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man's presence, for the judgment is God's. The case that is too hard for you, bring to me, and I will hear it.'
The leaders in the congregation choose and makes decisions. There is accountability to the congregation.
Acts 1:15 At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said,... 23 So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias.
Acts 6:3 "Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task.
Acts 15:22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas--Judas called Barsabbas, and Silas, leading men among the brethren,...25 it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul,
Matthew 18:17 "If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.
1 Corinthians 5:4 In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, 5 I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.
4245 presbuterov presbuteros {pres-boo'-ter-os}
Ac 14:23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.
Ac 20:17 From Miletus he sent to Ephesus and called for the elders of the church.
1Ti 5:17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. See also 1 Thess. 5:12-13
Titus 1:5 For this reason I left you in Crete, that you might set in order what remains, and appoint elders in every city as I directed you.
Jas 5:14 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.
1Pe 5:1 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed:
4244 presbuterion presbuterion {pres-boo-ter'-ee-on}
1Ti 4:14 Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.
1985 episkopov overseers episkopos {ep-is'-kop-os} shepherd 4166 poimen poimen
Ac 20:28 "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.
Php 1:1 Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
1984 episkope episkope {ep-is-kop-ay'}
1 Tim 3:1 ¦ This is a faithful saying: If a man desires the position of a bishop, {Literally overseer} he desires a good work.
If more than one person in the Church has this desire to be an elder and meets the qualifications then they are valid candidates for this office.
2233 hgeomai hegeomai {hayg-eh'-om-ahee}
Heb 13:7 Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.
Heb 13:17 Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.
Heb 13:24 Greet all those who rule over you, and all the saints. Those from Italy greet you.
God has given us this pattern in Scripture, and nowhere do we find a blanket allowance for the institution of some other form or pattern that we might think is better. To the contrary, we find that this pattern has been given to us in order that we may know how to conduct ourselves in the church (I Timothy 3:15).
The question is sometimes raised, "What's the difference what pattern we have or what we call the officers? We have deacons, you have elders, others have board members. What does it matter?"
The first part of the question is important. If the scriptural pattern has been given to us so that we may know how to organize the local church to carry out its God-ordained functions, then the matter is not a matter of option. We are obliged to follow this pattern.
On the other hand, we may feel that the second part of the question is not as important. After all, since the names of the officers are either translations or transliterations (bishop or overseer for pastor or shepherd for, elder names we choose. This is not true. The scriptural names are connected with specific qualifications and functions. And so we must reply, "Why not use the scriptural names for the scriptural offices?" If we do not use the names, qualifications, and functions given in Scripture, we are likely to set up offices of our own devising, with qualifications and functions that fit our own conception of the way government in the church should operate.
b. A second question that must be raised is, "What can be done to bring our current pattern of local church government into line with the scriptural pattern?"
(1) We need to remind ourselves that the church is the people. Change in the church means change in the people. Change must not be forced, unilaterally from the top, but motivated. The people need to be motivated to change; they must see the need for change. Church development is people development!
(2) Lay the groundwork for change by patiently and systematically teaching what the Scriptures have to say about the government of the church.
(3) Allow the Spirit of God to use the scriptural teaching to form (or reform) the views and convictions of the current officers and members on church government, so that the impulse to modify and change the current pattern comes from them, rather than from you.
(4) As a groundswell for change develops, work with the current officers and members to bring about a smooth transition from the present pattern to the scriptural pattern.
(5) If change doesn't come as quickly as you would wish, keep on educating, praying, and quietly working for change, trusting that God will bring about the needed change in His good time. Be patient with God and with His people!
Today it is popular for Christians to talk of "discipleship", that is, an older Christian takes a younger one "under his wing" and helps him to grow. Certainly this is a natural function of the older believers and elders in a good local church. However, many campus groups have tried to adopt this ,strategy, and generally the fruits are not good. Why? First of all, note that the "discipler" is essentially acting in the role of an elder with respect to the new believer, that is, he is the new person's main counselor, example, and teacher. It is very important then, that the "discipler" be doctrinally straight. Paul warned in Acts 20:30 that many wolves would try to attack the flock, "speaking perverse things to draw away disciples after themselves." , Are the leaders of these campus organizations careful to screen out these false "disciplers"?
Paul warns in 1 Timothy 3:6 that an overseer "should not be a new convert, lest he become conceited." Are these campus organizations careful to insure that their "disciplers" are mature Christians?
The work of teaching and leading any number of believers is especially precious in the Lord's eyes. He warns us that many are out to make merchandise of us, and clearly sets down the qualities which we should look for and demand in our leaders. It is foolish to ignore these warnings for the sake of "fellowship."
Certainly a good local church, where the elders are mature believers who check up on each other, and who take the Scriptural admonishments (and promises) seriously, is the safest place to grow.
The Basis for Church Discipline
Three major considerations form the basis for the exercise of church discipline:
1. The interrelationship and consequent obligation of believers to one another as members of the body of Christ.
This basis may be seen in I Corinthians 12:12-13, 24b-26a, 27. Paul says:
"For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. . . . But God has so composed the body, giving more abundant honor to that member which lacked, that there should be no division in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; . . . Now you are Christ's body, and individually members of it."
It is interesting to note that in Revelation 3:19 the great Head of the body says: "Those whom I love, I reprove and discipline; be zealous therefore, and repent."
In Galatians 6:1-2, Paul exhorts the members of Christ's body: "Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted. Bear one another's burdens, and thus fulfill the law of Christ."
The implications of these (and other) Scriptures is clear. The members of Christ's body have an obligation to care for and to love each other. If love seeks the best interests, the highest well-being, of the loved one, then there is no conflict between the objective of love and the objective of discipline. Christ loves His people, yet He chastens them and reproves them for His glory and their highest well-being. And the members of Christ's body are grieved and exercised when they see their fellow members doing things that are detrimental to their best interests and well-being, that drag the honor of Christ in the dust, and that offend a gracious and loving God.
2. The first function of government as applied to the church -- protection from heretical teaching and harmful behavior -- and the duty of church officers to exeercise this function.
The operation of this first function may be seen in a number of Scriptures:
I Timothy 1:18-20 - "This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you may fight the good fight, keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. Among these are Hymenaeus and Alexander, whom I have delivered over to Satan, so that they may be taught not to blaspheme."
II Timothy 2:16-18 - "But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, men who have gone astray from the truth saying that the resurrection has already taken place, and thus they upset the faith of some."
II Timothy 4:1-4 - "I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires; and will turn away their ears from the truth, and will turn aside to myths."
Titus 1:10-13 - "For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach, for the sake of sordid gain. One of themselves, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.' This testimony is true. For this cause reprove them severely that they may be sound in the faith."
Acts 20:28-31 - "Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears."
3. The basis in specific scriptural command and example
The classic passage in procedure is Matthew 18:15-18:
"And if your brother sins, go and reprove him in private ("between you and him alone"); if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer. Truly I say to you, whatever you shall bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."
The sequence and procedure to be followed appears to be quite straightforward, with one or two problems to be resolved:
Step #1 - A brother commits a sin. Is this a sin against the person who goes and reproves him, or is it a sin of which the person who reproves him has merely become aware? The words "against you" that appear in some versions are given a "C" rating in the United Bible Societies' text and placed in brackets (which means that the presence or position of the words is regarded as disputed).
Does a brother have a responsibility to admonish or rebuke his brother only when that brother has sinned against him personally? Or does he have a responsibility, growing out of a loving concern for his brother's highest well-being, to admonish or rebuke his brother whenever he sees his brother sinning, whether or not the sin is against him personally? It would appear that the latter position is closer to the teaching of Scripture as a whole.
In any case, the sin envisioned is a real one, not merely an action deemed sinful by a hypersensitive conscience, nor an action falsely judged sinful for ulterior reasons.
Step #2 - You are to go and reprove your brother in private ("under four eyes"). Why this emphasis on private reproof? Taking the text of the passage into consideration, it would appear to make sense only if the sin were not known to the congregation at large. This stricture rules out grumbling, gossiping, complaining to a third party about the brother's sin. The one who reproves should keep his lips sealed to anyone other than the offender, and should open his lips to the offender alone (at this stage). Also, come with the right attitude, one of restoration not of self-righteousness, Gal 6:1 Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Lev 19:16 'You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the LORD. 17 'You shall not hate your fellow countryman in your heart; you may surely reprove your neighbor, but shall not incur sin because of him. 18 'You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.
If your brother listens to you (agrees with what you say and repents of his sin), you have won your brother. But if he does not listen to you, then you are to take step #3. You are to resolve the matter quickly and dealing with your brother runs in both directions.
MATTHEW 5: 23 "Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24 leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. 25 "Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. 26 "Truly I say to you, you will not come out of there until you have paid up the last cent.
2 Cor. 2:10 10 But one whom you forgive anything, I forgive also; for indeed what I have forgiven, if I have forgiven anything, I did it for your sakes in the presence of Christ, 11 so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes.
(Eph. 4:26-27) 26 BE ANGRY, AND YET DO NOT SIN; do not let the sun go down on your anger, 27 and do not give the devil an opportunity.
1 Cor. 5:6 Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough?
Step #3 - You are to take with you one or two other witnesses to your brother's sin, and have them reprove him as well, as that corroboratory evidence may be secured. If he listens to them (agrees with what they say and repents of his sin), you have won your brother. But if he does not listen to them, then you are to take step #4. A valid Witness could be something comparable to an eye witness, (Deuteronomy 22:13-21).
The witnesses are witnesses, not arbitrators. Jesus is referring to Deuteronomy 19:15 "A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.
If you don't have any witnesses to the sin you cannot proceed further. Trust God to take care of the offender in this case: e.g. 1 Corinthians 11:30-32. God knows how to rectify wrongs done in secret; "your sin will find you out" (Numbers 32:23).
Step #4 - You are to tell the church of the brother's sin, and bring evidence against him. If he listens to the church, you have won your brother. But if he refuses to listen, then he is to be removed from the category of "member in good standing," excommunicated, and regarded as "a Gentile and a tax-gatherer."
I Corinthians 5 is a case of extreme judicial discipline; and as such is very important.
A case of immorality in the form of incest actually existing in the church at Corinth was reported to Paul in Ephesus. A man was sexually involved with his stepmother, apparently while his father was still living! The Corinthian church, puffed up and arrogant with its party spirit, showed no signs of sorrow or indignation over the scandalous situation.
Even though Paul was in Ephesus, he passed judgment on this immoral man, and decided that excommunication was the discipline called for. The concept of delivering a person to Satan fits with this extreme discipline; i.e., the removal of a person from the realm of the church, presided over by Christ, and the deliverance of that person to the realm of the evil world-system, presided over by Satan. It is not entirely clear how deliverance to Satan's realm involves the destruction of the flesh, unless flesh is taken in the ethical sense, and this refers to taking a person out from under the restraining influences he experiences in the church which hinder the development of native depravity, and delivering him to the evil world-system where his flesh can develop relatively unchecked. How this relates to the deliverance of the spirit in the day of the Lord Jesus is also not entirely clear, unless this is speaking of the purpose of the discipline, in terms of a hopeful seeking of the reclamation of the offender and his restoration to fellowship; or unless this is speaking of the way the unchecked flesh in a believer defeats itself by bringing him to bitterness and gall, and finally to an end of himself, as in the case of the Prodigal Son.
Paul uses the figure of leaven in a bad sense. Just as leaven eventually works its way through a whole lump of dough, so unjudged and tolerated sins eventually influence the whole church in a negative way. Paul tells the Corinthians to clean out the old leaven of sin in their midst, so that they may be an unleavened lump of dough, clean and fit for use.
The application of this figure to the situation of the church at Corinth is that the believers are to judge and remove the wicked man from their midst. Paul has given his judgment; he calls upon the church to give its judgment and to excommunicate the immoral man!
II Thessalonians 3:6-15 is a case of moderate judicial discipline; and as such is both helpful and interesting.
Here at Thessalonica the situation was somewhat different from that in the Corinthian church, not in the fact that Paul was in Corinth, making a judgment on the situation at Thessalonica on the basis of reports from a distance, but in the fact that the reason for judgment was not gross immorality requiring the extreme form of discipline, but rather an unwillingness to work to earn a living, requiring a lesser form of discipline. Paul does not suggest that such persons be excommunicated, but rather commands and exhorts them to work and to eat their own bread. However, if they refuse to do so, Paul instructs the Thessalonian believers to note such persons, to keep aloof from them, and to refuse to associate with them. Paul also urges the believers not the encourage these persons in their malingering by feeding them. On the other hand Paul urges the Thessalonians not to view such persons as enemies, but to admonish them as brothers in Christ.
I Timothy 5:19-20 is important because it deals with the discipline of church officers. The passage states:
"Do not receive an accusation against an elder except on the basis of two or three witnesses. Those who continue to sin, rebuke in the presence of all, so that the rest also may be fearful of sinning."
Five important features of discipline may be seen in this passage:
(1) No member of the church is exempt from discipline, not even an elder.
(2) Accusations of wrongdoing should not even be received unless they are supported by the evidence of two or three witnesses to the same sinful act. One witness is not enough!
(3) Rebuke is here mentioned as a form of discipline.
As was mentioned earlier, discipline may either be administrative or judicial.
1. Administrative discipline is concerned with the maintenance of good order in the government of the church. Its purpose is twofold:
a. To insure the preservation of all rights
b. To assure the faithful discharge of all obligations
2. Judicial discipline is concerned with the prevention and correction of offenses. Its purpose is threefold:
a. To vindicate the honor of Christ
b. To promote the purity of the church
c. To reclaim the offender
Administrative discipline is carried out by means of God-given agencies employing God-given principles or right conduct in the administrative work of the church. These include the election of scriptural administrative officers, and the adoption of Scripturally-consonant administrative policies and procedures, to carry out the Scripturally-ordained administrative functions of the church.
Judicial discipline is carried out by means of God-given agencies employing God-given principles of right conduct in the judicial work of the church. These include the establishment of scriptural judicial bodies, and the adoption of Scripturally-consonant judicial policies and procedures to carry out the scripturally-ordained judicial functions of the church.
E. The Recipients of Discipline
Who are to be the recipients of discipline? Any reply to this question other than one that includes all persons connected with the church suggests that certain individuals or classes are exempt from correction of offenses or free from offenses altogether!
F. The Executors of Discipline
Who is to exercise and execute discipline? In cases of extreme discipline, who is to make the judgment? Who is to execute it?
1. In a preliminary sense, the members of the church are responsible to follow the course of procedure prescribed in Matthew 18, so that possible cases of judicial discipline can, by God's grace, be resolved and turned to good use before they reach the stage of actual discipline. In such cases, the admonition of James 5:19-20 applies:
"My brethren, if any among you strays from the truth, and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins."
2. It would appear that, both by way of God's ordination of the pattern of local church government,and by way of the need for the maintenance of peace and good order in the church by means of the government that God has ordained, the elders of the church are charged with exercising and executing church discipline. This would appear to include pastors, who are teaching as well as ruling elders.
3. Nevertheless, it would appear that, in a cooperative and corroboratory sense, all of the members of the church are responsible to exercise and execute lawful discipline, both by cooperating with their elders by way of assistance in ascertaining the truth or falsity of accusations, and in terms of support of their elders' decisions and judgments, once those decisions have been made and those judgments executed.
4. One important note Christian(s) are not to bring other Christian(s) to a secular court.
1 Corinthians 6:1 Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? 2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? 3 Do you not know that we will judge angels? How much more matters of this life? 4 So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? 5 I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren, 6 but brother goes to law with brother, and that before unbelievers?.