Ecclesiology
The doctrine of the Church
1. Introduction
Luke’s second book [Acts] does not seem to have
a conclusion. At the
end, Paul is still preaching in Rome, and the book does not tell us
what became of him or of the rest of the church. Luke had a theological
reason for this, for the story he was telling shall not come to an end
before the end of all history.1
When Jesus said, “I will build My church; and the gates of
Hades will
not overpower it” (Mt 16:18) he meant it. Jesus, at no time, lost
control of His church through the many ages of struggle. Jesus said, “I
will build My church” and the fact remains that He did and He is still
working on it to perfect it. He also said, “the gates of Hades will not
overpower it” which still remains in effect today. At no time has the
devil been able to overpower it, notwithstanding what many in the
church today believe.
2. What is the
church?
2.1 Its nature
The birth of the church was on the day of Pentecost as the
Holy Spirit
came on all those who have believed on Jesus. It was on this day that
“there were added about three thousand souls” (Ac 2:41) to this new
organism.
The church is that group of people who has believed in Jesus
Christ and
henceforth is a part of the body of Christ. As people believe in Christ
He adds them to the number of the church (Ac 2:47).
2.2 Its
visibility
The church is at once both visible and invisible. The church
is
invisible as the fellowship of all true believers. We cannot see into
people’s hearts and know what their condition is. Only God knows who
are His (2 Tim 2:19). This invisible church is only known by God. On
the other hand, the visible church on earth is the church that
Christians see. The visible church includes all who profess faith in
Christ and prove this faith in their lives. This visible church is not
that which the world sees, but that which can be seen by true
believers. The world will see just about any church that claims the
name Christian for itself, as Christian. This will include groups like
the Roman Catholic Church. However, true believers will be more
discerning than that. When Paul wrote his epistles he wrote to the
visible church in certain locations (1 Cor 1:2; 1 Thes 1:1).
2.3 Its locality
The word church in the New Testament may be used of a local
group
meeting in someone’s house—local church—or as abstract as all believers
together from the birth of the church—universal church. The word
“church” may be use of (1) house churches (Rom 16:5; 1 Cor 16:19), (2)
area churches (1 Cor 1:2; 2 Cor 1:1; 1 Thes 1:1) or the universal
church (Eph 5:25; 1 Cor 12:28).
2.4 Its aliases
There are other metaphors and terms used of the church in the
New
Testament.
Table
1: Aliases for the church
Term / Metaphor
|
Passage
|
Comment
|
Family
|
1 Tim 5:1-2;
Eph 3:14; 2 Cor 6:18
|
Treat other
Christians as family members.
God is our Father and other Christians our brothers and sisters
|
Bride
of Christ
|
Eph 5:32; 2 Cor 11:2
|
Christ is the groom, we
the bride.
|
Branches
on a vine
|
Jn 15:5
|
|
Olive
tree
|
Rom 11:17-24
|
|
Crops
|
1 Cor 3:6-9
|
|
Building
|
1 Cor 3:9
|
|
Harvest
|
Mt 13:1-30; Jn 4:35
|
|
New
temple
|
1 Pet 2:5
|
We are the living stones
of the new temple and Christ the cornerstone (1 Pet 2:4-8).
|
Holy
Priesthood
|
1 Pet 2:5
|
|
God’s
house
|
Heb 3:6
|
Christ is the builder (Heb
3:3).
|
Pillar
and support of the truth
|
1 Tim 3:15
|
|
Body of
Christ
|
1 Cor 12:12-27
Eph 1:22-23; 4:15-16; Col 2:19
|
Christians make up
complete body.
Christ is the head; the church is the rest of the body. This metaphor
is different to that of 1 Cor 12:12-27
|
2.5 Its purpose
The purpose of the church is ministry. This
ministry may be divided
into three categories.2
2.5.1 Worship:
Ministry to God
We are encouraged several times in the New Testament to bring
glory and
praise to God (Col 3:16; Eph 1:12). One of the results of being filled
with the Spirit is worship unto God.
And do not get drunk with wine, for that is
debauchery, but be filled
with the Spirit, [19] addressing one another in psalms and hymns and
spiritual songs, singing and making melody to the Lord with all your
heart (Eph 5:18-19 ESV)
2.5.2 Nurture:
Ministry to believers
The church has an obligation to bring its people to maturity
and to
nurture them to full strength. The ministry in the church is “[12] for
the equipping of the saints for the work of service, to the building up
of the body of Christ; [13] until we all attain to the unity of the
faith, and of the knowledge of the Son of God, to a mature man, to the
measure of the stature which belongs to the fullness of Christ.” (Eph
4:12-13) As Christians we are all involved at some level in this
ministry, and our aim should be the same as Paul:
that we may present every man complete in
Christ. (Col 1:28)
2.5.3
Evangelism: Ministry to the world
Some of the last words Jesus ever spoke were to make disciples
of all
nations.
[19] Go therefore and make disciples of all
the nations, baptizing them
in the name of the Father and the Son and the Holy Spirit, [20]
teaching them to observe all that I commanded you (Mt 28:19-20)
A very necessary part of evangelism is to show God’s kindness
and mercy.
[35] But love your enemies, and do good,
and lend, expecting nothing in
return; and your reward will be great, and you will be sons of the Most
High; for He Himself is kind to ungrateful and evil men. [36] Be
merciful, just as your Father is merciful. (Lk 6:35-36)
3. The Church
and Israel
When it comes to Israel and the church, there are basically
three ways
to interpret Israel’s relevance to the church today.
First, in Covenant
Theology (CT) it is attempted to read the Old
Covenant as though it were the New Covenant. In CT, there are two
overarching covenants: the covenant of works made with Adam, which came
to an end when the covenant of grace was instituted; the covenant of
grace was instituted under Moses. The covenant of grace has two
administrations. One from Moses to Christ, and the other from Christ
on. Since there is only one covenant of grace—divided into two
administrations—which is the basic assumption of CT, there has to be
only one Church, and as a result, Israel has to be one with the church
today.
Second, in
Dispensational Theology (DT), the Old Testament is read as
though it were the New Covenant. DT believes that all nations must
bless Israel or incur God’s wrath. According to DT, God has an earthly
purpose with Israel and a heavenly one for the church. DT believes that
all of history is seen in terms of Israel’s history. In essence, DT is
Israeli-centric.
Lastly, in New
Covenant Theology (NCT), which is the author’s view, the
Old Covenant is seen as obsolete and done away with, and that the New
Covenant is now in effect which completely and utterly replaces the Old
Covenant.
3.1 Promises
and fulfilment
In Gen 12:1-7 God spoke to Abraham with a promise and said,
“To your
descendants I will give this land.” As a result of God’s promise, He
made a covenant with Abraham (Gen 12:7-21) with a short glimpse into
Israel’s history: bondage in Egypt for 400 years; judgment upon
Pharaoh; the Exodus; and finally, entrance into the promised land of
Gen 12:7. After the time of Joseph, Israel did go into bondage to Egypt
for 400 years, whereupon Pharaoh was judged by God (Ex 12:29-33). The
result was that the Exodus from Egypt did occur (Ex 13:20-22) and the
Israelites entered the promised land (Josh 1:2-6).
However, in the DT camp, it is believed that God must still
fulfill the
promises to Israel and that the struggle in the Middle East today is a
direct result of that. They pour millions of dollars of their own money
into supporting this cause. DT believes that everything must be done to
this end, no matter who else lives there. Yet, Scripture is clear that
the land promises to Abraham and Israel have been fulfilled.
So Joshua took the whole land, according to
all that the LORD had
spoken to Moses, and Joshua gave it for an inheritance to Israel
according to their divisions by their tribes. Thus the land had rest
from war. (Josh 11:23)
[41] All the cities of the Levites in the
midst of the possession of
the sons of Israel were forty-eight cities with their pasture lands.
[42] These cities each had its surrounding pasture lands; thus it was
with all these cities. [43] So the LORD gave Israel all the land which
He had sworn to give to their fathers, and they possessed it and lived
in it. [44] And the LORD gave them rest on every side, according to all
that He had sworn to their fathers, and no one of all their enemies
stood before them; the LORD gave all their enemies into their hand.
[45] Not one of the good promises which the LORD had made to the house
of Israel failed; all came to pass. (Josh 21:41-45)
However, even though promises were made to Israel and were
fulfilled as
we can see in the Joshua passages, the New Testament is clear on the
ultimate fulfillment of these promises. Under the New Covenant these
promises are shown to have been mere shadows and types of the real
fulfillment that waited for the church in the New Testament. Concerning
these passages in Joshua, the New Testament has this to say:
[8] For if Joshua had given them rest, He
would not have spoken of
another day after that. [9] So there remains a Sabbath rest for the
people of God. (Heb 4:8-9)
The complete fulfilment that awaited the people of God can
only be
realised in Christ and in the New Covenant. Paul interprets what God
actually told Abraham when He made the promises to him.
[16] Now the promises were spoken to
Abraham and to his seed. He does
not say, And to seeds, as referring to many, but rather to one, And to
your seed, that is, Christ. [17] What I am saying is this: the Law,
which came four hundred and thirty years later, does not invalidate a
covenant previously ratified by God, so as to nullify the promise. [18]
For if the inheritance is based on law, it is no longer based on a
promise; but God has granted it to Abraham by means of a promise. (Gal
3:16-18)
Since the promises to Abraham were kept and fulfilled in the
book of
Joshua, we can now see the proper fulfilment in Christ. The promises
have all been fulfilled in Christ and Israel no longer has to wait for
earthly promises to be fulfilled. Since the priesthood changed, the law
changed with it (Heb 7:12), and on the same basis as this change, Jesus
lives forever and as a result of that the priesthood will never change
(Heb 7:24). So, since the priesthood will never again change, there can
never be anymore animal sacrifices offered by anyone ever. Jesus is the
mediator of a better covenant (Heb 8:6), since the first or Old
Covenant was faulty (Heb 8:7-8). Therefore, since we have a New
Covenant, Scripture is clear that the Old Covenant has been made
obsolete (Heb 8:13).
What is the result of all this, then? In Christ, there “is
neither Jew
nor Greek… for you are all one in Christ Jesus.” (Gal 3:28) What does
this mean for us as the church? The Scriptural fact stands that “if you
belong to Christ, then you are Abraham's descendants, heirs according
to promise.” (Gal 3:29)
The outcome of all this is that God’s program no longer runs
with an
earthly kingdom in mind—such as that of setting Israel up in the land
of Palestine—but rather a spiritual kingdom, which for now—until Christ
returns to set up His kingdom—is proclaimed by the church and realised
in Christ as the head of the church. All blessings are now appropriated
in Christ.
However, some will claim that the promises made to Israel and
the
covenant with her were eternal in nature and therefore could not come
to an end. Yet, this shows a basic misunderstanding concerning the New
Testament message with Christ as the fulfilment of all promises made to
Israel. In order for us to understand the eternal nature of the
promises and their fulfilment in Christ we can also look at the
“eternal” aspects in the worship system of Israel in the Old Testament.
Table
2: Christ - the antitype
Everlasting Aspect
|
Type/Picture
|
Antitype/Fulfilment
|
Priesthood
|
Aaron – Ex
40:15
|
Christ – Heb 7:11-21
|
Passover
|
Ex 12:14
|
Lord’s Supper – 1 Cor 11:23-26; 5:7
|
Sabbath
|
Ex 31:17
|
Salvation – Col 2:16-17
|
Circumcision
|
Gen 17:13
|
Regeneration – Col 2:11-12
|
Land
|
Gen 17:8
|
Heaven – Heb 4:1-16
|
It is clear that the Lord has done away with the
old—priesthood,
passover, sabbath, circumcision—and that He has put in place the new.
If we can believe that the Old Testament priesthood or passover has
been done away with and fulfilled in the New Testament—notwithstanding
that all-encompassing word “eternal” or “everlasting”—then surely we
can see and believe that the land promise—fulfilled already in Joshua’s
day—has a better fulfilment in Christ!
Israel is no longer the people of God. They broke God’s
covenant and
rejected the gospel, and as a result, God rejected them as His people.
Right through the pages of the Old Testament we read of Israel as the
unbelieving people of God. Time and time again God had to bring
judgement on Israel to bring them back to Him. Israel was known as the
people of God (Rom 9:1-5; Ex 3:7-10; 2 Chr 7:14); however, Israel was
rejected as the people of God (Dt 31:14-29; Jn 15:1-9).
[5] And when Jesus entered Capernaum, a
centurion came to Him,
imploring Him, [6] and saying, Lord, my servant is lying paralyzed at
home, fearfully tormented. [7] Jesus said to him, I will come and heal
him. [8] But the centurion said, Lord, I am not worthy for You to come
under my roof, but just say the word, and my servant will be healed.
[9] For I also am a man under authority, with soldiers under me; and I
say to this one, "Go!' and he goes, and to another, "Come!' and he
comes, and to my slave, "Do this!' and he does it. [10] Now when Jesus
heard this, He marveled and said to those who were following, Truly I
say to you, I have not found such great faith with anyone in Israel.
[11] I say to you that many will come from east and west, and recline
at the table with Abraham, Isaac and Jacob in the kingdom of heaven;
[12] but the sons of the kingdom will be cast out into the outer
darkness; in that place there will be weeping and gnashing of teeth.
(Mt 8:5-12)
As a result of Israel’s rejection by God, God instituted a new
people
of God, the true Israel…the church!
[4] And coming to Him as to a living stone
which has been rejected by
men, but is choice and precious in the sight of God, [5] you also, as
living stones, are being built up as a spiritual house for a holy
priesthood, to offer up spiritual sacrifices acceptable to God through
Jesus Christ. [6] For this is contained in Scripture: BEHOLD, I LAY IN
ZION A CHOICE STONE, A PRECIOUS CORNER stone, AND HE WHO BELIEVES IN
HIM WILL NOT BE DISAPPOINTED. [7] This precious value, then, is for you
who believe; but for those who disbelieve, THE STONE WHICH THE BUILDERS
REJECTED, THIS BECAME THE VERY CORNER stone, [8] and, A STONE OF
STUMBLING AND A ROCK OF OFFENSE; for they stumble because they are
disobedient to the word, and to this doom they were also appointed. [9]
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE
FOR God's OWN POSSESSION, so that you may proclaim the excellencies of
Him who has called you out of darkness into His marvelous light; [10]
for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you
had NOT RECEIVED MERCY, but now you have RECEIVED MERCY. (1 Pet 2:4-10)
There is a new people of God, a people of God in which there
is no Jew
nor Gentile. In this people all are one. This people of God is the
church (Eph 2:12-19). It is made extremely clear under the New
Testament—the last covenant ever made with man by God—that the children
of promise and not the physical descendants (Israel) are regarded as
descendants of Abraham, and therefore are the real Israel today.
[6] But it is not as though the word of God
has failed. For they are
not all Israel who are descended from Israel; [7] nor are they all
children because they are Abraham's descendants, but: THROUGH ISAAC
YOUR DESCENDANTS WILL BE NAMED. [8] That is, it is not the children of
the flesh who are children of God, but the children of the promise are
regarded as descendants. (Rom 9:6-8)
It has never been the case that all Israel will be saved
lock-stock-and-barrel. It has always only been the
remnant that would
be saved (Rom 9:27). This has been the pattern in the Old Testament
from the beginning and we can see an example of that in the life of
Elijah when he was facing the evil queen. God had to remind him that
there was a remnant standing with him. Those who trust in Christ are
the true Jews, the Israel of God (Gal 6:16).
[28] For he is not a Jew who is one
outwardly, nor is circumcision that
which is outward in the flesh. [29] But he is a Jew who is one
inwardly; and circumcision is that which is of the heart, by the
Spirit, not by the letter; and his praise is not from men, but from
God. (Rom 2:28-29)
4. Church unity
and purity
True church unity cannot exist apart from true church purity.
As far as
the church preaches pure or true doctrine, there may also be unity in
the church.
4.1 Church
purity
4.1.1 True and
false churches
Wherever we see the word of God sincerely
preached and heard, wherever
we see the sacraments administered according to the institution of
Christ, there we cannot have any doubt that the church of God has some
existence.3
It has to be understood that when a church preaches what is
contrary to
the truth of the gospel on a fundamental level, then that church cannot
be noted as a church of our Lord Jesus Christ.
Naturally, the Roman Catholic Institution claims to be the
only true
church and that the visible
church that descended from the apostle
Peter and the rest of the apostles is the only true church. However,
based on the multitude of false doctrine that they teach, they cannot
be a true church. The Mormon Church and the Jehovah’s Witnesses can
also be classified as false churches.
4.1.2 Varying
degrees of church purity
When we read the epistles of Paul, we can acknowledge that the
church
was in no way a perfect church even at that early stage. Those
Christians whose cry is to move back to the New Testament church will
first have to tell us which one. When we look at the Corinthian church
we find different factions (1 Cor 1:10-17), legal disputes among
Christians (1 Cor 6:1-11), sexual immorality (1 Cor 6:12-20) and really
bad worship services (1 Cor 11:2-14:26-40). If we look at the Galatian
church, we find them deserting the gospel for a false gospel (Gal 1:6).
In Colossians we find that false teachers were already coming to
mislead the flock (Col 2:8), and Paul had to warn them against this.
Thus, we cannot even find the perfect New Testament church in
the New
Testament. From the beginning there were those who were less pure in
their teaching than others. This can be backed up by reading Paul’s
epistles.
However, since we cannot find a perfect church in the pages of
the New
Testament, it does not mean we must not attempt to live and teach as
close to the truth as we can. This is a subject very close to Paul’s
heart.
Paul is very serious on the point of teaching correct
doctrine. First,
he instructs us to watch out for those who teach doctrines opposite to
the truth and to avoid them.
I appeal to you, brothers, to watch out for
those who cause divisions
and create obstacles contrary to the doctrine that you have been
taught; avoid them. (Rom 16:17 ESV)
Second, we must be diligent in handling the truth of
the gospel. It is
important for the church to teach the truth in a consistent manner.
Do your best to present yourself to God as
one approved, a worker who
has no need to be ashamed, rightly handling the word of truth. (2 Tim
2:15 ESV)
Third, Paul
instructs Titus to appoint elders in the church at Crete
that are able to refute those
who contradict the truth.
holding fast the faithful word which is in
accordance with the
teaching, so that he will be able both to exhort in sound doctrine and
to refute those who contradict. (Tit 1:9)
Paul very eminently demonstrated the importance of refuting
false
doctrine when he rebuked the apostle Peter for not handling the truth
correctly in his attitude toward the Judaizers.
But when I saw that they were not
straightforward about the truth of
the gospel, I said to Cephas in the presence of all, If you, being a
Jew, live like the Gentiles and not like the Jews, how is it that you
compel the Gentiles to live like Jews? (Gal 2:14)
It is very important to understand that if we do not hold
ourselves to
the highest degree of truth in our own lives and doctrine, that we are
not displaying love in the Biblical way.
[love] does not rejoice in unrighteousness,
but rejoices with the truth
(1 Cor 13:6)
To read more about truth in the church, read the second
theological study on truth.
4.2 Church unity
The New Testament has a strong emphasis on the unity of the
church.
Jesus wanted His flock to be one flock with one shepherd from the
beginning (Jn 10:16). In His High Priestly prayer He prayed that His
people be one (Jn 17:21). He also made the unity of the church as part
of its witness to unbelievers (Jn 17:23).
The relationship between church purity and church unity is a
close one.
Without the truth, there can be no Biblical unity. Unity can only be
based on truth. Any unity based on love that excludes the truth, has no
Biblical love or unity. Love, and as a consequence unity, rejoices with
the truth (1 Cor 13:6). To learn more about the importance of truth in
the church, read the second theological study on truth.
4.3 Separation
from a church
What are valid reasons for leaving a church? The question
could also be
asked, does the New Testament ever give a Christian the right to leave
a church?
The New Testament is dead set against divisions in the church.
In fact
it speaks against it fairly frequently. Paul was so concerned that
Peter was not showing the truth of the gospel when he separated from
the Gentiles to eat with the Jews only, that he rebuked him to his face
in a public setting (Gal 2:11-14). Jude goes so far to say that those
who cause divisions are worldly people devoid of the Spirit (Jd 19).
The New Testament emphasises unity in the church and when it
speaks of
separation, it is separation from unbelievers, not believers. Paul
instructs us not to be bound together with unbelievers (2 Cor 6:14),
but to be separated from them (2 Cor 6:17). These are the kind of
people we are to avoid:
[2] For men will be lovers of self, lovers
of money, boastful,
arrogant, revilers, disobedient to parents, ungrateful, unholy, [3]
unloving, irreconcilable, malicious gossips, without self-control,
brutal, haters of good, [4] treacherous, reckless, conceited, lovers of
pleasure rather than lovers of God, [5] holding to a form of godliness,
although they have denied its power; Avoid such men as these. (2 Tim
3:2-5)
These are the marks of unbelievers, showing us to avoid
unbelievers,
not believers who we differ with. In 2 Tim 3:8 Paul explains further
that these people “oppose the truth, men of depraved mind, rejected in
regard to the faith.”
The ones we are to separate from are those who do not teach
the truth.
Paul urges us very seriously to keep our “eye on those who cause
dissensions and hindrances contrary to the teaching which you learned,
and turn away from them.” (Rom 16:17). Those who do not teach the truth
should be avoided.
The question is, How far from the truth must a church’s
teaching be
before we feel that we need to separate from them? In order to put this
question in a darker setting: Should we not leave a church when it has
left the teaching of the gospel and therefore is teaching a different
gospel? This means, when we can say of a church that it is no longer a
Christian church, then we have a right to leave that church. One should
therefore only leave a church who was no longer teaching the essentials
of the gospel, but has turned from it to teach something different to
the essentials. In order to learn more about the essentials of the
gospel, read the study called What is
the gospel?
What reasons are there for leaving a church?
4.3.1 Doctrinal
When a church has deviated from the Biblical gospel and
standards in a
serious way, whether in its official documents or in its actual belief
and practice, one should consider leaving. How does one measure this
deviation? We have already seen that the New Testament never gives us a
command to separate from a true church, as long as they are part of the
body of Christ.
[9] Anyone who goes too far and does not
abide in the teaching of
Christ, does not have God; the one who abides in the teaching, he has
both the Father and the Son. [10] If anyone comes to you and does not
bring this teaching, do not receive him into your house, and do not
give him a greeting; [11] for the one who gives him a greeting
participates in his evil deeds. (2 Jn 9-11)
It is clear from this passage that if someone comes to you
with a
message that is not the “teaching of Christ” we should not receive him
into our houses or our churches. The one who walks with such a person
(gives him a greeting), he in effect participates in the false
teacher’s evil deeds. What does this tell us? We should separate
ourselves from false teachers. If we air a program on a TV channel that
is dedicated to false teaching, we should rather withdraw our program
so that we do not participate in their evil deeds. So, if a church
supports a group or movement that teaches false doctrine, we should be
wary of that church. A church that refuses to part ways from a false
teacher or false movement, can no longer claim to walk in the truth of
the gospel, since they participate in the evil ways of the false
teachers.
Therefore, when a church teaches or supports those who teach
heretical
views on one of the major doctrines—Trinity, person of Christ,
atonement, man’s sinful condition, inerrancy of the Scriptures,
salvation—it would be wise to leave such a church.
4.3.2 Conscience
If a Christian does not have the freedom to teach or preach
his
conscience as he feels informed by Scripture, then it would be wise to
leave. If it comes to the point where you believe different on things
which the church frowns upon, and you do not feel that you have the
freedom to teach or preach what you believe the truth to be—tithing,
Arminianism vs Calvinism, eschatology—then for conscience sake it would
be better to leave.
Some people might also find it necessary or at
least wise to leave a
church on the basis of conscience if staying implied approval of some
unbiblical doctrine or practice within the church, and thereby
encouraged others to follow that wrong doctrine or practice.4
4.3.3 Practical
When a church hinders one from effectively discharging one’s
ministry,
it may be a practical consideration to leave the church to actively
pursue one’s ministry before the Lord. However, this should be
considered in a prayerful attitude.
On the other hand, it may be practical to leave a church
simply because
of location.
5. Authority in
the church
The power of the church is its God-given
authority to carry on
spiritual warfare, proclaim the gospel, and exercise church
discipline.5
5.1 Spiritual
warfare
5.1.1 2 Cor
10:3-6
[3] For though we walk in the flesh, we do
not war according to the
flesh, [4] for the weapons of our warfare are not of the flesh, but
divinely powerful for the destruction of fortresses. [5] We are
destroying speculations and every lofty thing raised up against the
knowledge of God, and we are taking every thought captive to the
obedience of Christ, [6] and we are ready to punish all disobedience,
whenever your obedience is complete. (2 Cor 10:3-6)
When it comes to spiritual warfare, there have been many
abuses,
obviously encouraged by books like This
Present Darkness and Piercing
the Darkness by Frank Peretti.
As we turn to our passage in 2 Cor, we find that Paul is
answering a complaint against
his ministry in verses 1-2. Some in the Corinthian
church have said that Paul is “meek when face to face” with them and
“bold toward [them] when absent.” They therefore concluded that Paul
was not walking in the Spirit, but “according to the flesh.” It is from
here that Paul writes in verses 3-6 concerning spiritual warfare.
First, “the weapons
of our warfare are not of the flesh,” meaning that
Paul did not execute his ministry in the flesh, since he was divinely
called by Jesus Christ Himself (Ac 9:1-19). Paul’s preaching is not in
the flesh, but it is “divinely powerful for the destruction of
fortresses.”
[13] for WHOEVER WILL CALL ON THE NAME OF
THE LORD WILL BE SAVED. [14]
How then will they call on Him in whom they have not believed? How will
they believe in Him whom they have not heard? And how will they hear
without a preacher? [15] How will they preach unless they are sent?
Just as it is written, HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING
GOOD NEWS OF GOOD THINGS! [16] However, they did not all heed the good
news; for Isaiah says, LORD, WHO HAS BELIEVED OUR REPORT? [17] So faith
comes from hearing, and hearing by the word of Christ. (Rom 10:13-17)
It is only through the preaching of the gospel that people can
come to
a saving knowledge of Christ. There are no mystical ways through which
God works! God has chosen the base things of the world to confound the
wise (1 Cor 1:27). The teaching of the cross is foolishness to the
unsaved; yet, it is the power of God to those who are being saved (1
Cor 1:18). Our spiritual warfare is not based on human wisdom (1 Cor
1:21). The warfare we are speaking of here is not based on commanding
demons everywhere to leave (would that not be great, since we would
simply command them to leave the earth? Why stop at our cities?), but
it is based on the preaching of the cross of Jesus Christ. It is the
gospel which is the power of God for salvation (Rom 1:16), not the
wisdom of men (1 Cor 1:25) which is simply warfare in the flesh.
When Paul writes that “we are destroying speculations and
every lofty
thing raised up against the knowledge of God, and we are taking every
thought captive to the obedience of Christ,” (2 Cor 10:5) he clearly
does not mean we are binding demons everywhere. Paul’s language here
seems to refer to subtle philosophical rhetoric and arguments with no
basis in the gospel. He refers to the godless opinions of men raising
themselves against “the knowledge of God.” How are these thoughts taken
captive for Christ? It is through the preaching of the gospel that
God’s power works to take “every thought captive to the obedience of
Christ.”
5.1.2 Eph
6:10-19
[10] Finally, be strong in the Lord and in
the strength of His might.
[11] Put on the full armor of God, so that you will be able to stand
firm against the schemes of the devil. [12] For our struggle is not
against flesh and blood, but against the rulers, against the powers,
against the world forces of this darkness, against the spiritual forces
of wickedness in the heavenly places. [13] Therefore, take up the full
armor of God, so that you will be able to resist in the evil day, and
having done everything, to stand firm. [14] Stand firm therefore,
HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE
OF RIGHTEOUSNESS, [15] and having shod YOUR FEET WITH THE PREPARATION
OF THE GOSPEL OF PEACE; [16] in addition to all, taking up the shield
of faith with which you will be able to extinguish all the flaming
arrows of the evil one. [17] And take THE HELMET OF SALVATION, and the
sword of the Spirit, which is the word of God. [18] With all prayer and
petition pray at all times in the Spirit, and with this in view, be on
the alert with all perseverance and petition for all the saints, [19]
and pray on my behalf, that utterance may be given to me in the opening
of my mouth, to make known with boldness the mystery of the gospel (Eph
6:10-19)
This is one of the most abused passages in what is known as
the
Charismatic section of the church. This passage has been used as proof
for the expulsion of demons out of communities and cities and to bind
the evil spiritual realm from activity. This supposedly opens the
heavens for God to work in people’s hearts to prepare them for the
reception of the gospel. This is definitely not the sovereign God of
the Bible.
We are told to “be strong in the Lord and in the strength of
His might”
(Eph 6:10) and to “put on the full armor of God” (v11) in order “to
stand firm against the schemes of the devil” (v11). Our struggle is not
against humans but against the devil and his schemes (v12). We are to
“take up the full armor of God, so that you will be able to resist in
the evil day” (v13).
In this passage, again, nothing is said about binding demons
and
casting them out!
What does this passage then say? Are we to get up in the
morning and
take each piece of the armour of God and actively imagine ourselves
putting it on? This is ridiculous exegesis of this passage! In our
Christian faith and in our daily walk, these are the qualities that
should be with us at all times:
- HAVING GIRDED YOUR LOINS WITH TRUTH – We need to walk in
the
complete truth of the gospel. It is only as we teach and live that
truth that we can have a complete understanding of what we have in the
salvation procured by Jesus Christ. We are commanded to live the truth
of the gospel and hold onto it. On the other hand, we are also
instructed to avoid those who do not teach the truth. Further, we are
commanded not to take those who teach a false gospel into our homes.
Finally, we are encouraged to refute those who preach a false gospel.
- HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS – we are to
realize that we already have the righteousness of Christ. At salvation
God justifies us, and in a real sense He sees us as righteous. However,
He is also at work in our lives with a sanctifying work which will
produce a daily righteousness in our lives (Phil 1:6). We need to walk
in holiness before the Lord, getting rid of all known sin. The Bible
says we need to be above reproach.
- having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF
PEACE – We are at all times to be prepared to preach the gospel. We
need to preach the gospel “in season and out of season.” (2 Tim 4:2)
The gospel “is the power of God for salvation to everyone who
believes.” (Rom 1:16)
- taking up the shield of faith – It is through faith in the
living Christ that we can understand the faith destroying works of the
devil. Through his schemes, the devil will always try to break down the
faith of the saints in Christ. However, those who have come to believe
in Christ understand that it was through the preaching of the gospel to
them that they received faith in the saving work of Christ (Rom 10:17).
- THE HELMET OF SALVATION – When we realize that this is a
quote
from Is 59:17, where the Lord Himself put on this “helmet of salvation”
we come to the realization that we need to have the mind of the Lord on
subjects. Many Christians still have a world-view that is at odds with
that of the Scriptures. Many are influenced by the popular beliefs and
issues of the day. We need to think what God thinks on subjects.
- the sword of the Spirit, which is the word of God – The
Word of
God is our source for learning about every other part of the armour of
God. It is the truth of God, teaches us about righteousness, delivers
to us the gospel, brings faith through preaching it and shows us the
mind of God on subjects. It is in the Word of God that we discover
truth.
We are not told here at any point to drive demons out of
cities and
countries. This is in no way what is meant by spiritual warfare in the
Scriptures. It is through the preaching of the gospel that the forces
of darkness are pushed back. We are to destroy “speculations and every
lofty thing raised up against the knowledge of God, and we are” to take
“every thought captive to the obedience of Christ” (2 Cor 10:5). This
is only done as we preach the truth of the gospel, since the gospel “is
the power of God for salvation to everyone who believes” (Rom 1:16).
After two years of prayer and fasting
proclaiming the [gay] games would
not be held the Christians in Canada were unable to stop the Gay
Olympics held in Vancouver. (Prophecy today magazine). David Wilkerson
wrote in his newsletter April 1991, “The entire church structure in
America could not stop the showing of (The blasphemous film) “The last
Temptation of Christ”…in twenty five years, have we stopped abortion?
No, it’s worse than ever…there are Christians right now who claim they
are taking the world for Jesus. But I do not know of any one country
they have taken.”6
5.1.3 Acts
17:16-18
[16] Now while Paul was waiting for them at
Athens, his spirit was
being provoked within him as he was observing the city full of idols.
[17] So he was reasoning in the synagogue with the Jews and the
God-fearing Gentiles, and in the market place every day with those who
happened to be present. [18] And also some of the Epicurean and Stoic
philosophers were conversing with him. (Ac 17:16-18)
When Paul came to Athens he found a city engulfed in idolatry.
What did
he do about this? He definitely did not do any kind of spiritual
mapping to discover the demons in control of the city. Further, he did
not do spiritual warfare to drive the demons of idolatry (or Zeus for
that matter) out of the city to prepare it for the gospel! Finally, He
reasoned “in the synagogue with the Jews and the God-fearing Gentiles,
and in the market place every day with those who happened to be
present.” He even conversed with the “Epicurean and Stoic philosophers.”
The rest of this passage (v19-33) explains to us how Paul
continued to
preach the gospel to them and that some believed.
5.1.4 Col 2:15
When He had disarmed the rulers and
authorities, He made a public
display of them, having triumphed over them through Him. (Col 2:15)
Not only did Christ cancel “out the certificate of debt
consisting of
decrees against us, which was hostile to us” and “nailed it to the
cross” (Col 2:14), He also “disarmed the rulers and authorities” and
“triumphed over them.” It was at the cross that Christ overcame the
devil and His works. Our victory is in the cross, not in any “railing
judgment” (Jd 9) against the devil. Our victory has been won…by Christ
on the cross!
the one who practices sin is of the devil;
for the devil has sinned
from the beginning. The Son of God appeared for this purpose, to
destroy the works of the devil. (1 Jn 3:8)
The reason why Christ came, especially to die on the cross,
was to
destroy the works of the devil. Who destroyed the works of the devil?
Christ did!
5.1.5 Mt
16:13-20
[13] Now when Jesus came into the district
of Caesarea Philippi, He was
asking His disciples, Who do people say that the Son of Man is? [14]
And they said, Some say John the Baptist; and others, Elijah; but still
others, Jeremiah, or one of the prophets. [15] He said to them, But who
do you say that I am? [16] Simon Peter answered, You are the Christ,
the Son of the living God. [17] And Jesus said to him, Blessed are you,
Simon Barjona, because flesh and blood did not reveal this to you, but
My Father who is in heaven. [18] I also say to you that you are Peter,
and upon this rock I will build My church; and the gates of Hades will
not overpower it. [19] I will give you the keys of the kingdom of
heaven; and whatever you bind on earth shall have been bound in heaven,
and whatever you loose on earth shall have been loosed in heaven. [20]
Then He warned the disciples that they should tell no one that He was
the Christ. (Mt 16:13-20)
In this passage Jesus queries His disciples as to who they
think He is.
It is Peter who responds, “You are the Christ, the Son of the living
God.” As a result Jesus calls Peter blessed, since it is upon that
statement—the rock—that Jesus will build His church. The church that
Christ planned to build was not a church that needed to be
reconstituted every couple of hundred years when it lost its direction.
This is a church against which the gates of hell could not stand. At
this point Jesus told Peter that He would give him the keys of the
kingdom, and whatever he bound or loosed on “earth shall have been
bound [or loosed] in heaven.”
What does this really mean? The fact is that Jesus Christ was
going to
build His church. Yet, upon what? “You are the Christ, the Son of the
living God.” This is what we preach. We preach Jesus, the Messiah, who
is the “Son of the living God.” We preach Jesus, the One upon whom His
church is built. Jesus is the cornerstone of the church (Eph 2:20; Ac
4:11). The fact that Jesus is the cornerstone of the church makes it
impervious to the gates of hell. The gates of hell will be denied its
power by the keys of the kingdom. What are these keys of the kingdom?
It is in the context of Jesus building His church, that He said this to
Peter. Therefore, the “keys of the kingdom” must have something to do
with building the church of Jesus Christ upon this earth. The one with
the “keys” has power to exclude or permit entrance into the kingdom.
How is one given permission to enter the kingdom? It is by the
preaching of the gospel (Rom 10:13-17). It is by the preaching of the
gospel—the good news of the kingdom—that the doors of the kingdom are
opened to many (Ac 2:14-39; 3:11-26). This is how Jesus builds His
church through the preaching of the gospel and adding many to the
church. However, these “keys” will also cause many to be shut out from
the kingdom (Ac 4:11-12). Jesus will bring division among men where
“members in one household will be divided” to the point that “father
[will be divided] against son and son against father, mother against
daughter and daughter against mother, mother-in-law against
daughter-in-law and daughter-in-law against mother-in-law.” (Lk
12:51-53)
Binding and loosing have therefore nothing to do with binding
the devil
and casting him out of regions, etc. The concept has to do with opening
the gates of heaven with the “keys” provided in the statement of Peter.
Binding and loosing occurs as we preach the gospel to a dying world.
This idea of “binding and loosing” can be verified by the fact that
Jesus “warned the disciples that they should tell no one that He was
the Christ.” The time of Christ to be revealed as the Messiah was not
yet and it was incumbent upon the disciples to keep to His wishes. In a
real sense, this was part of the binding.
When we look at Jesus’ words that “whatever you bind on earth
shall
have been bound in heaven, and whatever you loose on earth shall have
been loosed in heaven,” we need to once again look at the Greek grammar
behind those words. In both phrases—“ shall have been bound” and “shall
have been loosed”—we find participles in use. One thing of the
participle is that its tense
is relative to the time of the leading verb.7
In both these cases the form of the words used is that of a
perfect
passive participle. For “binding” it is δεδεμενον—dedemenon—and for
“loosing” it is λελυμενον—lelumenon.
The Greek perfect tense denotes the present
state resultant upon a past
action.8
Antecedent
action relative to the principal verb may be expressed by
the aorist or the perfect participle.9
So, how do we look at the passage in question? (Mt 16:19)
dedemenon in
heaven had already occurred and had a resultant state of being “bound”
by the time the apostles would commit any “binding.” The exact same can
be said of lelumenon. So, the translation of this verse can be:
whatever you bind on earth shall have
already been bound in heaven and
is currently bound, and whatever you loose on earth shall have already
been loosed in heaven and is currently loose.
In this case the Updated Edition of the NASB of 1995—that is
quoted in
the introduction to this section—has a better translation than that of
1977, which simply says
whatever you shall bind on earth shall be
bound in heaven, and whatever
you shall loose on earth shall be loosed in heaven.
The 1995 edition of the NASB is therefore also a better
translation
than the NIV on this passage. In this
case the updated edition of the
NASB is also a better translation than the KJV, NKJV, RSV, NRSV, NLT,
ISV and ESV.
Therefore, believers can only confirm what has already taken
place in
heaven. In this sense, with the preaching of the gospel, “binding” and
“loosing” of people by the gospel can only occur as they have already
been “bound” or “loosed” in heaven. This is a clear case of the elect
that have already been “loosed” in heaven to become believers based on
the particular gospel call on their lives. Peter, having been spoken to
by Jesus on this occasion,
is authoritative in binding and loosing only
because heaven has acted
first (cf. Ac 18:9-10). Those he ushers in or excludes have already
been bound or loosed by God according to the Gospel already revealed,
which Peter, by confessing Jesus as the Messiah, has most clearly
grasped.10
5.2 Church
discipline
5.2.1 Its
purpose
First, the concept
of keeping discipline in the church is to restore
and reconcile the stray believer. The church needs to see that its
members behave correctly—restoration—and that love be shown among all
members—reconciliation. Such discipline can clearly be seen in Mt 18.
[15] If your brother sins, go and show him
his fault in private; if he
listens to you, you have won your brother. [16] 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. [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.
[18] Truly I say to you, whatever you bind on earth shall have been
bound in heaven; and whatever you loose on earth shall have been loosed
in heaven. [19] Again I say to you, that if two of you agree on earth
about anything that they may ask, it shall be done for them by My
Father who is in heaven. [20] For where two or three have gathered
together in My name, I am there in their midst. (Mt 18:15-20)
The idea in church discipline is to win a brother back, not to
separate
brothers. This can be seen in verse 15. However, it is clear if a
brother like this does not listen to reason, the next step is to take
some witnesses to the brother. If the brother still does not want to
repent, the matter is to be taken before the church (it does not say
the church “board”). The last resort is to excommunicate such a person
and to treat him as an unbeliever.
In all of this the purpose is to restore believers. Paul
delivered the
incestuous brother over to Satan “for the destruction of his flesh, so
that his spirit may be saved in the day of the Lord Jesus.” (1 Cor 5:5).
Furthermore,
discipline in the church keeps sin from spreading to the
rest of the church. (Heb 12:15) In the context of the incestuous
relationship in 1 Cor 5, Paul also speaks of the fact that “a little
leaven leavens the whole lump of dough.” (1 Cor 5:6). Excommunicating
someone in such a case will stop sin from spreading to the rest.
Lastly, church
discipline protects both the purity of the church and
the honour of Christ. Paul, writing to the Corinthians concerning the
incestuous relationship of a man who has his father’s wife (1 Cor
5:1-6), expressed his total amazement at this situation. Paul clearly
felt that they were “arrogant and have not mourned instead, so that the
one who had done this deed would be removed from your midst” (v2).
Later, in 1 Cor 6:1-10, Paul expresses shame to the account of the
Corinthians. They were taking each other to the courts of justice of
the world. Paul states that those who wrong and defraud their brothers
are as the unrighteous of the world who will not see the kingdom of
heaven.
5.2.2 Its extent
What should the extent of church discipline be? What sins
should be
disciplined by the church?
This surely will include sins of a personal nature between
individual
parties. This can be clearly seen in the escalation of a personal sin
to a sin before the whole church (Mt 18:15-20).
Table
3: Examples of sins disciplined in the church
Sins to be disciplined
|
Passage
|
Divisiveness
|
Rom 16:17;
Tit 3:10
|
Incest
|
1 Cor 5:1
|
Laziness & refusing to
work
|
2 Thes 3:6-10
|
Disobeying Paul’s writings
|
2 Thes
3:14-15
|
Blasphemy
|
1 Tim 1:10
|
Heresy
|
2 Jn 10-11
|
These sins seem to have been sins that were publicly known and was
evident outwardly. This brought reproach on the church.
5.2.3 Its method
How should church discipline be exercised?
First, using Mt
18:15-20, we can see that church discipline should be
kept to the smallest possible group. It starts off with a private
meeting between the offended and the offender. The next step is to
bring in one or two witnesses. Only after this is the issue to be taken
before the church.
Second, it can also
be seen from this passage in Mt 18, that there
should be an increase in disciplinary measures until a solution is
found. Obviously the very last solution is that of excommunication.
Third, if the
discipline in the church involves a church leader, then
no partiality should be shown.
[19] Do not receive an accusation against
an elder except on the basis
of two or three witnesses. [20] Those who continue in sin, rebuke in
the presence of all, so that the rest also will be fearful of sinning.
[21] I solemnly charge you in the presence of God and of Christ Jesus
and of His chosen angels, to maintain these principles without bias,
doing nothing in a spirit of partiality. (1 Tim 5:19-21)
However, church elders should be protected from personal
attacks as can
be seen that “two or three witnesses” should be provided. “Those
[elders] who continue in sin,” should be rebuked “in the presence of
all, so that the rest also will be fearful of sinning.” Just because a
person is an elder in the church does not mean that he should be
protected against public chastisement (v21). The reason for this is
that an elder “must be above reproach” (1 Tim 3:2).
Lastly, church
discipline should not be with an attitude of vengeance,
or to punish, but to restore and heal. We see this from Paul as he
tells us to forgive and comfort.
[6] Sufficient for such a one is this
punishment which was inflicted by
the majority, [7] so that on the contrary you should rather forgive and
comfort him, otherwise such a one might be overwhelmed by excessive
sorrow. [8] Wherefore I urge you to reaffirm your love for him. (2 Cor
2:6-8)
It is important that our attitude in church discipline be
correct.
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. (Gal 6:1)
6. Church
government
Is there such a thing as a New Testament pattern for church
government?
Is one pattern preferable above another?
Today, different denominations have different types of church
government.
Table
4: Church government styles
Denomination
|
Government
style
|
Roman
Catholic Institution
|
World-wide government
under authority of the Pope.
|
Episcopalian
|
Bishops with regional
authority and archbishops over them. A vestry in the local church.
|
Presbyterian
|
Presbyteries have regional
authority and general assemblies have national authority. Board of
elders in the local church.
|
Baptist
|
No formal governing
authority apart from the local congregation. Denominational affiliation
is voluntary. Single pastor with board of deacons and/or elders in the
local church.
|
6.1 Officers of
the church
6.1.1 Apostle
Several people are named as ‘apostles’ in the New Testament.
How do
they all relate to the office of apostle as specified in Eph 4:11?
Would it be correct to say that there are different levels of
‘apostle-ship’ (get the pun?), or should we look for a different
translation or interpretation for αποστολος
where it does not directly
fit into being a foundation of Christianity as in Eph 2:20? There is
great division on this matter in the church with some saying that the
5-fold ministry (offices) is still for today, and others who deny that
apostles and prophets are valid for today.
6.1.1.1
Who were apostles?
Those who propose that the office of apostle is for today to
the same
degree as in the New Testament will present a list of names from the
Bible with an open-ended ellipsis(…) at the end, or an ‘etc’ noting the
continuance of the office. Those who believe that the office of apostle
finally closed when John left will obviously give a shorter, definitive
list.
The obvious list must start with the 12 apostles (Mt 10:2; Mk
3:14f; Lk
6:13; 9:10; 17:5; 22:14; Ac 1:26; 5:29; Rev 21:14), minus Judas
Iscariot, the betrayer, plus Matthias (Ac 1:12f). Then we add to this
the apostle Paul (Rom 1:1; 11:13; 1 Cor 1:1; 9:1f; 15:9; 2 Cor 1:1; Gal
1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2:7; 2 Tim 1:1, 11; Tit 1:1) for
obvious reasons. Next we add Barnabas (Ac 14:14). Those who do not want
Barnabas on this list must literally jump through hoops not to have him
added. No serious student of the Bible can exclude him. Ac 14:14
clearly says “when the apostles Barnabas and Paul heard of it” they
jumped into action to stop the sacrifices offered to them. So, that
makes it 14 apostles.
Now we come to those who may or may not have been apostles in
the sense
that the 12, Paul and Barnabas were. Let’s start with James, the Lord’s
brother. Paul writes in Galatians 1 that after his calling by the risen
Christ Himself, he first went to Arabia, then Damascus, and three years
later he went to Jerusalem to become acquainted with Peter and stayed
with him for fifteen days.
“But I did not see any other of the
apostles except James, the Lord’s
brother.” (Gal 1:1911)
The International Standard Version (ISV12)
says
“But I didn’t see any other apostle except
James.”
The New King James Version (NKJV13)
has it
“But I saw none of the other apostles
except James.”
The New International Version (NIV14)
puts it
“I saw none of the other apostles – only
James.”
The first three translations are probably more likely than the
New
International Version. Grudem writes that the New International Version
here is not unlikely, yet
“the translation ‘except James the Lord’s
brother’ seems clearly
preferable, because (1) the Greek phrase is EI MH, which ordinarily
means ‘except’ (BAGD, p. 22, 8a), and in the great majority of New
Testament uses designates something, that is part of the previous group
but is ‘excepted’ from it; and (2) in the context of Gal. 1:18, it
would not make much sense for Paul to say that when he went to
Jerusalem he saw Peter, and no other people except James…”15
Paul also recognized James with Peter and John as pillars of
the church
in Jerusalem (Gal 2:9). Also, after Paul and Barnabas related the signs
and wonders among the Gentiles, it was James who answered and suggested
regulations for the situation. He exercised considerable leadership in
the Jerusalem Council which would be appropriate to the office of
apostle. Paul also lists James on the list of post-resurrection
appearances (1 Cor 15:7-9). Notice that Paul lists him ahead of all the
apostles, concluding the apostles with himself “the least of all the
apostles.”
“Finally, the fact that James could write the
New Testament epistle
which bears his name would also be entirely consistent with his having
the authority which belonged to the office of an apostle.”16
This would bring the number of those in the office of apostle
to
fifteen (the Twelve, Paul, Barnabas, and James). The next verse is
touted by many (some charismatics and most of the liberals) that even
women could hold to the office of apostle. They cling to Rom 16:7
“Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who
are outstanding among the apostles” as such a lifeline. The
International Standard Version here calls them “prominent among the
apostles.” The New King James Version has it as those “who are of note
among the apostles.” There are two ways to interpret this verse: 1)
they were outstanding, prominent and of note as apostles, or 2) they
were recognized as outstanding, prominent and of note by the apostles.
Now, I would say that this verse should not be something you lose your
head over. Even BAGD, the most noted New Testament Greek lexicon, has
it “either apostles or honored by the
apostles.”17 Grudem has a note
which says volumes:
“Some have claimed that Junia was a common
woman’s name in ancient
Greece, but this is incorrect, at least in written Greek literature: A
computer search of 2,889 ancient Greek authors over thirteen centuries
(ninth century B.C. – fifth century A.D.) turned up only two examples
of Junia as a woman’s name, one in Plutarch (c. A.D. 50 – c. 120) and
one in the church father Chrysostom (A.D. 347-403), who referred to
Junia as a woman in a sermon on Rom. 16:7. It is not common as a man’s
name either, since the search found only one example of Junias as a
man’s name, in Epiphanius (A.D. 315-403), bishop of Salimus in Cyprus,
who refers to Junias in Rom. 16:7 and says he became bishop of Apameia
in Syria (Index of Disciples 125.19-20; this quotation is the most
significant, since Epiphanius knows more information about Junias). The
Latin text of the church father Origen (d. A.D. 252) also refers to
Junias in Rom. 16:7 as a man (J.P. Migne, Patrologia Graeca, vol. 14
col. 1289). Therefore the available data give support to the view that
Junias was a man, but the information is too sparse to be conclusive.”18
Here we have, then, two points to make about Andronicus and
Junias in
Rom 16:7:- 1) We cannot be sure if they were apostles or just honoured
by the apostles; and 2) Junias could be a woman or a man, but this is
inconclusive too. So, we cannot add these two to those who belonged to
the office of apostle.
Dr. Bill Hamon, of CI International represents the other side
of the
coin. He lists those “recognized as apostles
by being called apostles
by name or identified by association, implication or root meaning of
words.”19 He starts with the
original twelve and then moves on to
what he calls "The Expanded Circle of Other
Apostles of the Lord."20
In this list he includes all those mentioned above (including the ones
we excluded), and adds Silas, Apollos, Epaphroditus, Timothy and the
two unnamed apostles (2 Cor 8:18b, 22b).
Does Paul include Silas and Timothy as apostles in 1 Thes 2:6
“as
apostles of Christ we might have asserted our authority,” since the
letter begins “Paul and Silvanus and Timothy” in 1 Thes 1:1? It is
unlikely that Timothy is included as an apostle: 1) Four verses earlier
(2:2) Paul writes “we had already suffered…in Philippi, as you know.”
This refers to the beating and imprisonment of Paul and Silas, and not
Timothy. Paul knows that his recipients will understand the “we”
statements when he does not mean to include all three of them. 2) The
“we” cannot include Timothy in 1 Thes 3:1-2, since the “we” sent
Timothy to the Thessalonians. Here the “we” could be Paul and Silas or
just Paul (Ac 17:14-15; 18:5). It seems Silas and Timothy came to Paul
at Athens (Ac 17:15) although their arrival is not mentioned by Luke.
Paul later sent them back to Thessalonica to help there (Ac 18:5).
So, concerning Silas, it is just possible that he was an
apostle and 1
Thes 2:6 hints at that. He was also known as a leader in the Jerusalem
church (Ac 15:22). He certainly could have seen Jesus after His
resurrection and then have been appointed as an apostle by Him.
Although, we cannot be absolutely certain of this.
We now have a list of fifteen, maybe sixteen men who were
called to the
office of apostle.
6.1.1.2
Attributes of apostles
An apostle received his calling by none other than the Lord
Himself. He
does not have his calling by virtue of any calling of a body of elders,
or by recognition of any church. Paul even had to defend his ministry
as apostle to the Corinthians (2 Cor 10). It is only by the will and
call of God that a man could be an apostle (Rom 1:1; 1 Cor 1:1; 2 Cor
1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2 Tim 1:1). Paul makes it
clear that his calling is from the Lord alone “not sent from men nor
through the agency of man, but through Jesus Christ and God the
Father.” (Gal 1:1). Paul stresses this point again in 1 Tim 1:1 “an
apostle of Christ Jesus by the command of God our Savior and Christ
Jesus our hope.” He makes it clear that his calling was a direct
command from heaven.
In 1 Cor 4:8-10 Paul uses sarcasm to show the Corinthians how
full of
themselves they have become. In the middle of the point Paul is making,
he writes that as apostles, they are exhibited as men condemned to
death, “because we have become a spectacle to the world” (v9). He knew
that as apostles the likelihood was great for the apostles to have to
die for what they believe in as leaders of this “sect.”
People are really gullible! They will believe almost anything
they are
told. Especially if it arrives in the “Inbox” of their emailing system.
. We have all received “virus warnings” and “urban legends” via e-mail,
and it is shocking just how many people believe all that garbage.
Especially, since they have a wonderful research tool right at their
finger tips. The Internet!. Of the uncountable amounts of virus
warnings and stories of 4-year old Billy-Bob who has cancer, how many
times did you just pass it on to your 400 e-mailing buddies (congesting
the Internet with garbage) and how many times did you actually try to
use the Internet as a research tool to find out the validity of the
latest hoax? Now, just imagine how difficult it had to have been for
the Corinthians when someone came to Corinth questioning Paul’s
apostlehood. They could not research Paul the we can do today using the
Internet. So, they simply accepted that Paul obviously was not a real
apostle. Paul had to defend his calling as an apostle and the
circumstances under which he was allowed to deploy his calling (1 Cor
9:1-7). Paul then makes the point that he has the right to marry just
like the rest of the apostles and Peter. Celibacy was never a
prerequisite for a pastor, bishop or “Pope!!” (The word here is
“celibrate” and not “celibate.”)
Another attribute of an apostle was that he performed signs
and
wonders. In Ac 5:12 we find that the apostles performed many signs and
wonders. Paul writes “The signs of a true apostle were performed among
you with all perseverance, by signs and wonders and miracles.” (2 Cor
12:12)
An apostle has the gift that is first among gifts. “And God
has
appointed in the church, first apostles, second prophets, third
teachers, then miracles, then gifts of healings, helps,
administrations, various kinds of tongues.” (1 Cor 12:28) When Paul
enumerated the “offices” in the church he again put apostles first (Eph
4:11). The reasons why apostles are first should become clear when we
next look at The Purpose of Apostles.
6.1.1.3
The purpose of apostles
The first purpose of
the apostles was to carry out the orders of Christ
(Ac 1:2). Jesus gave orders to the apostles before He was taken up into
heaven. This probably was not much different to what He told them in Mt
28:19-20. He then told them to make disciples, baptize them and teach
these disciples “to observe all that I commanded you.” Meaning, that it
would become a repetitive action. Disciple, baptize, teach disciples
who must disciple, baptize, teach disciples, who…
Next, we read from
Paul’s epistle to Titus that Paul was an apostle of
Jesus Christ “for… the knowledge of the truth which is according to
godliness” (Tit 1:1). The International Standard Version has “the full
knowledge of the truth that leads to godliness.” The apostles, who
brought us the New Testament had to ensure that the gospel was preached
by others in complete accuracy and that the gospel preached by others
was the truth as delivered to them by the remembrance of the Holy
Spirit. We find that Paul, especially, was very conscious of the fact
that truth was very essential in the preaching of the gospel and that
correct doctrine was unmistakably part of the gospel. Paul writes in
Tit 1:9 that an overseer must be “devoted to the trustworthy message
that is in agreement with our teaching. Then he will be able to
encourage others with healthy doctrine and refute those who oppose it.”
(International Standard Version) Soon after Pentecost we already find
that the church adhered to the teaching of the apostles (Ac 2:42). Even
Peter, in his second epistle, stirs up the readers to “remember the
words spoken beforehand by the holy prophets and the commandment of the
Lord and Savior spoken by your apostles.” (2 Pet 3:2) This was also
reiterated by Jude in verse 17 “remember the words that were spoken
beforehand by the apostles of our Lord Jesus Christ.”
Third, the mystery
of Christ (“that the Gentiles are fellow heirs and
fellow members of the body, and fellow partakers of the promise in
Christ Jesus through the gospel” – Eph 3:6), had to be revealed to
someone, and Jesus chose His apostles and prophets to reveal it to.
This mystery, which was now revealed, was then taken out and preached
by the apostles.
Fourth, there was
nothing more important to an apostle than the
preaching of the gospel. Paul knew it well, for he writes that he was
“set apart for the gospel of God” (Rom 1:1). Without the gospel, the
apostles would not have had anything to do, because it was their bread
and butter. They gave powerful testimony to the resurrection of Jesus
Christ (Ac 4:33).
Another purpose of
the apostles was “for the faith of God's elect” (Tit
1:1 ISV). Those that God had chosen to partake in salvation are very
important to God, and the apostles had to keep on building their faith,
and as a result we have the New Testament that was written under
inspiration of the Holy Spirit, mostly by the apostles.
Sixth, the
apostles, together with the elders had to decide on church
matters. Some Judaizers went down to Antioch from Judea, and preached
that salvation was impossible without circumcision. This was the old
“Law” debate! Paul answered this well in his epistle to the Galatians.
This problem had to be decided on and so the apostles and the elders
came together to so in Ac 15:2, 4, 6, 22f; 16:4.
Last, the apostle
and prophets became the foundation of the church.
Paul wrote to the Ephesians, telling them that they are now of God’s
household “having been built on the foundation of the apostles and
prophets, Christ Jesus Himself being the corner stone” (Eph 2:20). The
apostles were the initial carriers of the gospel. They were the ones
who were told
“Therefore, as you go, make disciples of
all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Spirit,
teaching them to obey all that I have commanded you. And remember, I am
with you every day until the end of the age" (Mt 28:19-20 ISV).
They were to lay the foundation of the church by preaching and
teaching
the gospel, establishing the church. It was their duty to ensure that
the gospel was preached, and that the content of the gospel was pure.
They also brought us the New Testament.
[It] is not surprising that no further Scripture
would be written until
this next and greatest event in the history of redemption occurred
[coming of Jesus and His redemptive work]. This is why the New
Testament consists of the writings of the apostles. It is primarily the
apostles who are given the ability from the Holy Spirit to recall
accurately the words and deeds of Jesus and to interpret them rightly
for subsequent generations.21
Jesus promised the disciples that when He was gone the Holy
Spirit
would remind them of all He said. This would then assist them in
writing the New Testament. “But the Helper, the Holy Spirit, whom the
Father will send in My name, He will teach you all things, and bring to
your remembrance all that I said to you… But when He, the Spirit of
truth, comes, He will guide you into all the truth; for He will not
speak on His own initiative, but whatever He hears, He will speak; and
He will disclose to you what is to come. He will glorify Me, for He
will take of Mine and will disclose it to you” (Jn 14:26; 16:13-14).
6.1.1.4
Qualifications of an apostle
According to the New Testament there are basically two
qualifications
that someone had to fulfil to be counted as an apostle. Now, I admit
that nowhere in the pages of the New Testament do we find something
like “These are the qualifications of an apostle, and they are...” On
the other hand, neither do we find the word “trinity” in the Bible, but
we do believe it, because the concept is unmistakably taught in the
pages of the Bible.
The first
qualification of an apostle is that he had to have seen the
resurrected Jesus with his own eyes. He had to have been an
“eyewitness.” This is indicated to us by Ac 1:21-22
Therefore, one of the men who have
associated with us all the time the
Lord Jesus came and went among us, beginning with the baptism of John
until the day he was taken up from us, must become a witness with us to
his resurrection. (ISV)
Again, after
“he had suffered, he had shown himself
alive to them by many convincing
proofs, appearing to them through a period of forty days and telling
them about the kingdom of God.” (Ac 1:3 ISV)
In Paul’s writings, he is adamant that he indeed did meet this
qualification, even though it was in a very unusual way (Ac 9:5-6;
26:15-18). Paul, in defense of his apostleship wrote
“Am I not an apostle? Have I not seen Jesus
our Lord?” (1 Cor 9:1 NIV).
He also said
“then He appeared to James, then to all the
apostles; and last of all,
as to one untimely born, He appeared to me also. For I am the least of
the apostles” (1 Cor 15:7-9 NASB).
The second
qualification of an apostle is that he received specific
appointment by Christ Himself. The term “apostle” is not common in the
gospels, yet the disciples are called “apostles” in a context where
Jesus commissioned them by “sending” them:
JESUS summoned His twelve disciples … Now
the names of the twelve
apostles … These twelve Jesus sent out after instructing them… (Mt
10:1-7).
Jesus reminds them that they will be His witnesses in Ac 1:8.
When the
need arose to replace Judas Iscariot, the eleven apostles went straight
to the Lord to reveal His choice of replacement:
And they prayed and said, You, Lord, who
know the hearts of all men,
show which one of these two You have chosen to occupy this ministry and
apostleship from which Judas turned aside to go to his own place. And
they drew lots for them, and the lot fell to Matthias; and he was added
to the eleven apostles (Ac 1:24-26).
Even Paul insists that his appointment as apostle was by Jesus
Himself
on the Damascus road:
But get up and stand on your feet; for this
purpose I have appeared to
you, to appoint you a minister and a witness not only to the things
which you have seen, but also to the things in which I will appear to
you; (Ac 26:16).
Paul also starts most of his epistles with the fact that he is
an
apostle by the will of God.
6.1.1.5
Do apostles exist today?
First, based on the
above section Qualifications of Apostles, I have to
conclude that there are no apostles today. Naturally, there may be
objections that Christ could appear to someone today similarly as to
Paul, to appoint him as an apostle.
The second point,
which is also in answer to the above objection, comes
from Paul in 1 Cor 15 when he writes of all those whom the Lord
appeared to after His resurrection (first qualification of an apostle),
then He appeared to James, then to all the
apostles; and last of all,
as to one untimely born, He appeared to me also. (1 Cor 15:7-8).
Paul was the last person that the resurrected Christ appeared
to. The
Greek term for “last” is ESCHATOS (εσχατος)from
which we get our word
eschatology, which is the study of last days or end times.
[Its meaning is] with reference to a situation
in which there is
nothing to follow the ESCHATOS.22
Third, we find Paul
writing in Eph 2:20 “having been built on the
foundation of the apostles and prophets, Christ Jesus Himself being the
corner stone.” The foundation for the church has been laid. There is no
need to “move to new premises” with a new foundation. If new apostles
can be appointed today, are we to believe that new christs are to arise
too? False ones, perhaps! In the context here the corner stone is laid
down but once. Why should the foundation be laid down repetitively?
(“having been built!”)
An objection may be made that Eph. 4:11 provides us with the
5-fold
ministry list, and therefore it should continue today. Looking at Eph
4:11 we immediately find “and He gave” (kai autos edōken - και αυτος εδωκεν) which
signifies a one time event in the past when He poured out initial
giftings on the church. This verse merely establishes the fact that
these offices were given, not whether more people would be called to
each of these offices. This has to be determined from the rest of the
New Testament.
In fact, we see that there were many prophets,
evangelists, and
pastor-teachers established by Christ throughout all of the early
churches, but there was only one more apostle given after this initial
time (Paul, ‘last of all,’ in unusual circumstances on the Damascus
Road).23
6.1.1.6
Conclusion
The term “apostle” can be used in a broad sense to mean
“messenger” or
“pioneer missionary,” but in a strict sense it includes the fifteen or
sixteen apostles mentioned in the New Testament.
The qualifications of an apostle were two-fold: 1) He had to
have been
a witness of the resurrection of Christ, and 2) He had to have been
called directly by the Lord Himself.
We have also found that for several reasons the office of
apostle did
not continue beyond the calling of the apostle Paul.
Anyone calling himself an apostle today would rather cause
confusion in
the church by conjuring up the idea of authority to the magnitude of
the New Testament apostles.
6.1.2 Elder
6.1.2.1
Plurality of elders in the New Testament
The pattern of appointing a team of elders in a church seems
to be
consistent in the New Testament. Since Paul’s first missionary journey,
he started the practice of appointing elders
in every church (Ac 20:17).
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. (Ac 14:23)
Paul instructed those who assisted him to also appoint elders
in the
churches they worked with (1 Tim 4:14).
For this reason I left you in Crete, that
you would set in order what
remains and appoint elders in every city as I directed you (Tit 1:5)
When James wrote his epistle he started off with the
assumption that in
all churches—the dispersion (Js 1:1)—there would be elders to care for
them (Js 5:14). Even Peter wrote—not to the elder, but to the elders to
shepherd God’s people (1 Pet 5:2). As with the epistle of James, 1
Peter is a general epistle directed to several churches scattered in
certain Roman provinces in Asia Minor (1 Pet 1:1), in which he assumed
that in all the churches there would be a plurality of elders. Apart
from Jerusalem also being led by elders
(Ac 11:30; 15:2), the writer
who wrote to the Hebrews also instructed them to obey their
leaders—plurality—and to submit to them (Heb 13:17).
The evidence shows that a diversity of church government did
not exist
in the New Testament and that all
churches were led by a plurality of elders.
6.1.2.2
Aliases for ‘elder’
Elders are also known as “pastors,” “bishops” or “overseers.”
The word “pastor,”
(ποιμην - poimēn) that is used so commonly in
the
church today is only found once in the New Testament in relation to an
officer in the church.
And He gave some as apostles, and some as
prophets, and some as
evangelists, and some as pastors and teachers (Eph 4:11)
The verse is probably better translated
“pastor-teachers” (one group)
rather than “pastors and teachers” (suggesting two groups) because of
the Greek construction (though not every New Testament scholar agrees
with that translation).24
In the footnotes related to the quote of Grudem’s above,
Grudem states
that the
phrase “some pastors and teachers” has one
definite article in front of
two nouns joined by kai (“and”), a construction that always in Greek
indicates that the two nouns are viewed by the writer as unified in
some way.25
This Greek rule is known as the Granville Sharp rule. However,
when we
look at Sharp’s rule, then we find that it cannot rightly be applied to
the “pastors and teachers.” This is how Sharp constructed the rule:
When the copulative kai connects two nouns of
the same case [viz. nouns
(either substantive or adjective, or participles) of personal
description, respecting office, dignity, affinity, or conexion, and
attributes, properties, or qualities, good or ill], if the article ho,
or any of its cases, precedes the first of the said nouns or
participles, and is not repeated before the second noun or participle,
the latter always relates to the same person that is expressed or
described by the first noun or participle: i.e. it denotes a farther
description of the first-named person.26
Importantly, Sharp only discussed substantives—nouns,
substantival
adjectives, substantival participles—that are of personal description,
but not those that refer to things. His discussion also only relate to
the singular and not the plural. His rule could therefore only be
applied to personal, singular, non-proper nouns. Based on the correct
construction of Sharp’s rule, Grudem’s interpretation of Eph 4:11
concerning “pastors and teachers” being unified in some way according
to his use of Sharp’s rule, “pastors and teachers” cannot be seen as
referring to one and the same person or office based solely on Greek
grammar.
Even though the word “pastor” is only used in Eph 4:11 of
church
officers, the verbal form “to shepherd” (ποιμανω - poimanō) is used of
the Ephesian elders in Ac 20:28. Peter uses the same verb in relation
to the elders in 1 Pet 5:2.
Another word used for an elder is “overseer” (επισκοπος - episkopos).
From Ac 20:17, in Paul’s sermon to the Ephesian elders, he uses three
different words or concepts for the same office or work. Paul called to
himself the “elders” of the church, and charged them as “overseers” of
the flock to “shepherd” (pastor) the church of God. Here, these elders
are seen as having been made “overseers” (episkopos) of the flock
(church).
6.1.2.3
Purposes of an elder
The elders are to govern the
church well (1 Tim 5:17). This is very
much related to the management of his own home (1 Tim 3:4-5). Peter
tempers the elders’ ideas concerning church governance and how to tend
to the flock of God (1 Pet 5:2-5). When the Hebrews were instructed to
“obey [their] leaders and submit to them” the writer certainly had a
leadership in mind that had some governing authority over the church.
The elders also had the responsibility to teach in the
church. Apart
from the fact that we have already shown that we cannot unite “pastors
and teachers” grammatically in Eph 4:11, we do have Biblical evidence
that pastors (or elders) were also to teach. The elders or overseer
must be “able to teach” (1 Tim 3:2).
The elders who rule well are to be
considered worthy of double honor,
especially those who work hard at preaching and teaching. (1 Tim 5:17)
[An elder must hold] fast the faithful word
which is in accordance with
the teaching, so that he will be able both to exhort in sound doctrine
and to refute those who contradict. (Tit 1:9).
It is clear from these passages that elders, especially those
who “work
hard at preaching and teaching”, are worthy of double honour. On the
other hand, an elder has the duty, privilege and mandate to ensure that
he is holding onto “the faithful word which is in accordance with the”
truth of the gospel. This means that elders must not waste time on
worldly things like searching for wealth, but to rather daily study and
search the Scriptures for the truth. It is only in this way that an
elder can “exhort in sound doctrine and [] refute those who
contradict.” Elders who are not busy searching the Scriptures daily are
not worthy of double honour.
6.1.2.4
Qualifications of an elder
[2] An overseer, then, must be above
reproach, the husband of one wife,
temperate, prudent, respectable, hospitable, able to teach, [3] not
addicted to wine or pugnacious, but gentle, peaceable, free from the
love of money. [4] He must be one who manages his own household well,
keeping his children under control with all dignity [5] (but if a man
does not know how to manage his own household, how will he take care of
the church of God?), [6] and not a new convert, so that he will not
become conceited and fall into the condemnation incurred by the devil.
[7] And he must have a good reputation with those outside the church,
so that he will not fall into reproach and the snare of the devil. (1
Tim 3:2-7)
[5] For this reason I left you in Crete,
that you would set in order
what remains and appoint elders in every city as I directed you, [6]
namely, if any man is above reproach, the husband of one wife, having
children who believe, not accused of dissipation or rebellion. [7] 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, [8] but hospitable, loving what is good, sensible, just,
devout, self-controlled, [9] holding fast the faithful word which is in
accordance with the teaching, so that he will be able both to exhort in
sound doctrine and to refute those who contradict. (Tit 1:5-9)
When one looks at these qualifications, it becomes clear that
Paul
combines requirements concerning character
traits and heart attitudes
with requirements that cannot be fulfilled in a short time but will
only become evident over a period of several years of faithful
Christian living.27
Is it not amazing that whenever a new convert arrives in the
church who
has had great success in business, that the tendency in the modern
church is to see him as a suitable candidate as elder? This is contrary
to the clear teaching of Scripture. In his writing to Timothy, Paul
tells him that an elder must not be a “new convert” (1 Tim 3:6). It
will certainly take time—in years—for someone to be proven as one who
holds “fast the faithful word which is in accordance with the teaching,
so that he will be able both to exhort in sound doctrine and to refute
those who contradict” (Tit 1:9).
Table
5: Qualifications of an elder
Qualification
|
Passage
|
Above reproach
|
1 Tim 3:2; Tit 1:6, 7
|
Husband of
one wife
|
1 Tim 3:2; Tit 1:6
|
Temperate;
not quick-tempered
|
1 Tim 3:2; Tit 1:6, 7
|
Prudent
|
1 Tim 3:2
|
Respectable
|
1 Tim 3:2
|
Hospitable
|
1 Tim 3:2; Tit 1:8
|
Able to teach
|
1 Tim 3:2
|
Not addicted
to wine
|
1 Tim 3:3; Tit 1:7
|
Not
pugnacious (quarrelsome)
|
1 Tim 3:3; Tit 1:7
|
Gentle
|
1 Tim 3:3
|
Peaceable
|
1 Tim 3:3
|
Free from the
love of money (not fond of sordid gain)
|
1 Tim 3:3; Tit 1:7
|
Manage own household well
|
1 Tim 3:4
|
Take care of the church of
God
|
1 Tim 3:5
|
Not a new convert
|
1 Tim 3:6
|
Good reputation outside the
church
|
1 Tim 3:7
|
Believing children
|
Tit 1:6
|
Not accused of
dissipation (living in sensual indulgence or of living extravagantly or
of being incorrigible)
|
Tit 1:6
|
Not accused of rebellion
|
Tit 1:6 |
Not self-willed (arrogant,
willfulness, stubbornness)
|
Tit 1:7 |
Loving what is good
|
Tit 1:8 |
Sensible
|
Tit 1:8 |
Just
|
Tit 1:8 |
Devout
|
Tit 1:8 |
Self-controlled
|
Tit 1:8 |
Hold fast the faithful word
which is in accordance with the teaching
|
Tit 1:9 |
Be able to exhort in sound
doctrine
|
Tit 1:9 |
Refute those who contradict
|
Tit 1:9 |
Elders should not be appointed in haste.
Do not lay hands upon anyone too hastily (1
Tim 5:22)
In the context, elders were just discussed in the previous
verse, and
this most probably means that elders should not be set apart publicly
too hastily. We can see the laying on of hands as such a setting apart
in Ac 6:6; 13:3; 1 Tim 4:14.
6.1.3 Deacon
The word “deacon” comes from the Greek word for “servant” (διακονος - diakonos). When this
word is used in a context not dealing specifically
with church officers, it simply means “servant.”
[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. [2] So 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 serve tables. [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. [4] But we will devote
ourselves to prayer and to the ministry of the word. [5] The statement
found approval with the whole congregation; and 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. [6] And
these they brought before the apostles; and after praying, they laid
their hands on them. (Ac 6:1-6)
Even though the noun diakonos
is not used in this passage, a related
verb (διακονεω - diakoneō) is used in verse 2 where
the twelve said
that it was “not desirable for us to
neglect the word of God in order
to serve
tables.” It thus came that they chose seven deacons to serve.
[8] Deacons likewise must be men of
dignity, not double-tongued, or
addicted to much wine or fond of sordid gain, [9] but holding to the
mystery of the faith with a clear conscience. [10] These men must also
first be tested; then let them serve as deacons if they are beyond
reproach. [11] Women must likewise be dignified, not malicious gossips,
but temperate, faithful in all things. [12] Deacons must be husbands of
only one wife, and good managers of their children and their own
households. [13] 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. (1 Tim 3:8-13)
Table
6: Qualifications of a deacon
Qualification
|
Verse
|
Men of dignity
|
1 Tim 3:8
|
Not double-tongued
|
1 Tim 3:8 |
Not addicted to much wine
|
1 Tim 3:8 |
Not fond of sordid gain
|
1 Tim 3:8 |
Hold to the mystery of the
faith with a clear conscience
|
1 Tim 3:9 |
Must first be tested
|
1 Tim 3:10 |
Beyond reproach
|
1 Tim 3:10 |
The wives must be dignified
|
1 Tim 3:11 |
The wives must not be
malicious gossips
|
1 Tim 3:11 |
The wives must be temperate
|
1 Tim 3:11 |
The wives must be faithful
in all things
|
1 Tim 3:11 |
Husbands of only one wife
|
1 Tim 3:12 |
Good managers of their
children and households
|
1 Tim 3:12 |
6.2 Women as
church officers?
Men and women are seen as equal in the church in terms of
value. Both
have equal access to the blessings of salvation.
However, when it comes to being an elder or pastor in the
church, what
does the New Testament teach us?
For this we need to look at some pertinent passages.
6.2.1 1 Tim
2:11-14
[11] A woman must quietly receive
instruction with entire
submissiveness. [12] But I do not allow a woman to teach or exercise
authority over a man, but to remain quiet. [13] For it was Adam who was
first created, and then Eve. [14] And it was not Adam who was deceived,
but the woman being deceived, fell into transgression. (1 Tim 2:11-14)
This passage discusses the issue of women as elders in the
church most
directly.
We know the setting of this epistle to Timothy from 1 Tim 3:15,
I write so that you will 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.
It was important for Paul to let Timothy know how things
should be done
“in the household of God,” especially since he wanted Timothy to
“remain on at Ephesus so that you may instruct certain men not to teach
strange doctrines” (1 Tim 1:3). Some in the church at Ephesus departed
from true doctrine and incorporated false teaching in their doctrine.
However, Paul tells us little to nothing about this false doctrine
since he knew that Timothy was familiar with the issue at hand.
Therefore, we need to be careful not to make too much of the nature of
this false doctrine in the church at Ephesus and how it influenced
women there.
We will, then, take a cautious approach to this
matter. In our
exegesis, we will use only those aspects of the false teaching that may
be clearly inferred from the pastoral epistles and related New
Testament passages to shed light on the text. Some of the aspects
specifically relevant to 1 Timothy 2:11-15 are:
1. The false teachers sowed dissension and were preoccupied with
trivialities (1 Timothy 1:4-6; 6:4-5; cf. 2 Timothy 2:14, 16-17, 23-24;
Titus 1:10; 3:9-11).
2. The false teachers stressed asceticism as a means of spirituality.
They taught abstinence from certain foods, from marriage, and probably
sex generally (1 Timothy 4:1-3). In keeping with these ascetic
tendencies, they may also have stressed physical training as a means of
spirituality (4:8).
3. The false teachers had persuaded many women to follow them in their
doctrines (1 Timothy 5:15; 2 Timothy 3:6-7).
4. The false teachers were encouraging women to discard what we might
call traditional female roles in favor of a more egalitarian approach
to the role relationships of men and women. This is not stated
explicitly as a plank in the false teachers’ platform anywhere in the
pastoral epistles.28
We know that these false teachers encouraged women to abstain
from
marriage (1 Tim 4:3). To counter this, Paul instructs young widows to
marry (1 Tim 4:14). Paul sees this issue in a very serious light “for
some have already turned aside to follow Satan.” (1 Tim 4:15)
It is because of these aberrant positions of the false
teachers that
Paul wrote “I do not allow a woman to
teach or exercise authority over
a man.” These are functions performed by elders, and so are
specifically prohibited for women in the church. Naturally there are
objections to this interpretation of this passage.
First, there are
those who object with the rationale that this passage
applies to a specific situation in the Ephesian church, where women
most probably taught heresy, which Paul wrote against. This objection
is in no way persuasive, since we do not have any indication in the
text of 1 Timothy that women indeed taught heresy. In this case, when
Paul writes, “I do not allow a woman,” he means “not any woman.” He did
not say “certain” women in any way. He did not say that only women that
teach heresy may not “teach or exercise authority over a man.” What is
Paul’s real reason for giving this prohibition? Paul’s reason is that
“it was Adam who was first created, and then Eve. And it was not Adam
who was deceived, but the woman being deceived, fell into
transgression.” This reason refers back to the order of creation. He
does not deal with situational ethics here, but the way that God
created all things. Paul refers to the order of creation before the
fall, and also before the fall created a perversion of male and female
roles.
A second objection
is that women were not well educated in Paul’s time,
and as a result could not qualify for the roles of elder and other
church offices. The question to this objection is whether Paul even
gave such a reason for his prohibition. Again, as in the previous
objection, Paul’s reason is based on creation and its God-given order.
When we look at the qualifications of an elder as written to Timothy
and Titus, we can nowhere see that Paul made educational qualifications
part of his qualifications of an elder. Formal training was not an
issue at the time, as we can see when we look at several of the
apostles. Several of them had no formal training (Ac 4:13).
The third objection
is the fact that women were to “learn” (v11) itself
implies that they would eventually teach. This may be true, but under
the prohibitions of Paul, they may not “to teach or exercise authority
over a man.” This, however, does not say anything concerning a woman
teaching or having authority over other women or even children. On the
other hand, is it correct to conclude that simply because someone
learns he will eventually end up teaching too?
Certainly if we mean by teaching an officially recognized
activity of
expositing and applying a section of Scripture, this is not the case.
Neither do the texts cited by Spencer prove this. All Jewish men were
encouraged to study the law; did they all become rabbis? Similarly, all
Christians are encouraged to study the
Scriptures; but Paul expressly
limits “teaching” to a restricted number who have the gift of teaching
(cf. 1 Corinthians 12:28-30). Of course, if we define teach in a
broader sense-the communication of Christian truth through private
conversation, family devotions, etc.-we may conclude that all
Christians do indeed “teach.” But this is not the kind of teaching Paul
is talking about in this context. Neither does it seem to be what
Spencer means, for her point is that this verse validates women as
teachers even in positions of authority in the church. It is manifest,
then, that the encouragement to women to learn gives no reason to think
that they were also to be engaged in expositing and applying Biblical
truth to men.29
The fact that Paul prohibits women from teaching or having
authority
over men—based on his reason of created order—even prohibits those
women, therefore, who have been given permission by their husbands—a
common charismatic practice—to hold such a position.
6.2.2 1 Cor
14:33b-36
[33b] For God is not a God of confusion but
of peace. As in all the
churches of the saints, [34] the women should keep silent in the
churches. For they are not permitted to speak, but should be in
submission, as the Law also says. [35] If there is anything they desire
to learn, let them ask their husbands at home. For it is shameful for a
woman to speak in church. [36] Or was it from you that the word of God
came? Or are you the only ones it has reached? (1 Cor 14:33-36 ESV)
The difficulty that this passage poses is that Paul clearly
allowed
women to actually speak in the assembly.
But every woman who has her head uncovered
while praying or prophesying
disgraces her head (1 Cor 11:5)
Many see the 1 Cor 14 passage as prohibiting women from
speaking in the
church altogether. This will contradict Paul in 1 Cor 11. Paul clearly
allowed women to pray and prophesy in church, albeit with their own
cultural restrictions.
What, then, does this passage restrict women from? The
immediate
context—apart from Paul having told us that praying and prophesying
being allowed for women—instructs us that Paul’s limitation on women
“speaking” has to do with the issue of evaluating prophecies given in
the assembly.
More broadly, a strong case can be made for the
view that Paul refused
to permit any woman to enjoy a church-recognized teaching authority
over men (1 Timothy 2:11ff.), and the careful weighing of prophecies
falls under that magisterial function.30
Paul, by prohibiting women from critiquing or evaluating
prophecies in
the assembly—“this would be a ruling or
governing function with respect
to the whole church”31—is
concerned with the preservation of “male
leadership in the teaching and governing of the church.”32
6.2.3 1 Tim
3:1-7; Tit 1:5-9
The Scripture texts can be read above at section 6.1.2.4 Qualifications
of an elder.
Since we have already dealt with the qualifications of an
elder, we
would have noted that Paul explicitly notes the elder as a man by
writing that he must be “the husband of one wife” (1 Tim 3:2; Tit 1:6).
Paul also writes that “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?)” (1 Tim 3:4-5).
7. Receiving
grace in the church
When we speak of receiving grace in the church, we mean the
different
activities in the church through which we receive blessing. This
blessing within the church is not restricted to one or two activities,
but may come to us through all Biblical activities in the church. We
will make use of the list as set forward by Grudem.33
I believe it
to be sufficient in most cases to simply supply Scripture quotations.
7.1 Teaching of
the Word
For I am not ashamed of the gospel, for it
is the power of God for
salvation to everyone who believes, to the Jew first and also to the
Greek. (Rom 1:16)
[23] we preach Christ crucified, to Jews a
stumbling block and to
Gentiles foolishness, [24] but to those who are the called, both Jews
and Greeks, Christ the power of God and the wisdom of God. (1 Cor
1:23-24)
[16] All Scripture is inspired by God and
profitable for teaching, for
reproof, for correction, for training in righteousness; [17] so that
the man of God may be adequate, equipped for every good work. (2 Tim
3:16-17)
7.2 Baptism
Go therefore and make disciples of all the
nations, baptizing them in
the name of the Father and the Son and the Holy Spirit (Mt 28:19)
When we are obedient to God in any activity in our lives it is
sure to
bring us blessing. Apart from being a public confession primarily
before the whole church of the fact of Jesus Christ being our Saviour,
it is also a sign of our death and resurrection with Christ (Rom 6:2-5;
Col 2:12).
7.2.1 The
method and meaning of baptism
New Testament baptism was carried out in only one way:
immersion.
First, the Greek word
baptizō (βαπτιζω), means “to dip” or
“immerse.”
This is the commonly understood meaning even outside of the Bible in
ancient literature.
Second, the sense of
“immersion” is the logical conclusion when certain
Biblical passages on baptism are studied. People “were being baptised
by [John the Baptist] in the Jordan
River.” (Mk 1:5) After being
baptised, Jesus came “up out of the
water.” (Mk 1:10; see also Jn 3:23;
Ac 8:36-39)
Third, when one
considers the meaning or symbolism of baptism, it is
logical to conclude that baptism should be by immersion. Baptism is a
symbol of our own union with Christ in His death, burial and
resurrection (Rom 6:3-4; Col 2:12).
7.2.2 Who may
be baptised?
Only those who have a profession of faith should be baptised.
This
means that only those who personally believe in Christ qualify for
baptism.
First, this can be
seen from the different passages in which people
were actually baptised (Ac 2:41; 10:44-48; 16:14-15, 32-33; 1 Cor 1:16).
But when they believed Philip preaching the
good news about the kingdom
of God and the name of Jesus Christ, they were being baptized, men and
women alike. (Ac 8:12)
Second, it can also
be seen from the meaning and symbolism of baptism.
Since baptism symbolizes the beginning of a Christian’s life, it should
only be given to those who can actually give evidence of such a
Christian life. Infants can in no way at all give such evidence.
7.2.3 Contrary
views
First, in the Roman
Catholic view, baptism should be administered to
infants since it is necessary for salvation, as the act of baptism is a
source of regeneration. This view is simply a works salvation view.
Second, there is also
what Grudem calls the Protestant
Paedobaptist
View (PPV).34 In the PPV it is
believed that infants may
rightly be
baptised if they are children of believing parents. Churches such as
the Lutheran, Episcopalian (Anglican), Methodist, Presbyterian and
Reformed churches (such as the Dutch Reformed) support this view. This
view commonly goes as follows: Circumcision was the outward sign of
entrance into the covenant community in the Old Testament when an
Israelite baby boy was eight days old. Therefore, since baptism is the
outward sign of such an
entrance into the New Testament Christian
(“covenant”) community, it follows that baptism in the New Testament is
the counterpart to Old Testament circumcision. As such, baptism should
be discharged to infants of believing parents. This parallelism is
drawn upon from Col 2:11-12,
[11] and in Him you were also circumcised
with a circumcision made
without hands, in the removal of the body of the flesh by the
circumcision of Christ; [12] having been buried with Him in baptism, in
which you were also raised up with Him through faith in the working of
God, who raised Him from the dead.
The question that the PPV must answer is that since in the Old
Testament not only the infants of the “covenant” community were
circumcised but also their servants, should it not be incumbent upon
Christians to also baptize their servants?
7.3 The Lord’s
Supper
[16] Is not the cup of blessing which we
bless a sharing in the blood
of Christ? Is not the bread which we break a sharing in the body of
Christ? [17] Since there is one bread, we who are many are one body;
for we all partake of the one bread. (1 Cor 10:16-17)
[14] When the hour had come, He reclined at
the table, and the apostles
with Him. [15] And He said to them, I have earnestly desired to eat
this Passover with you before I suffer; [16] for I say to you, I shall
never again eat it until it is fulfilled in the kingdom of God. [17]
And when He had taken a cup and given thanks, He said, Take this and
share it among yourselves; [18] for I say to you, I will not drink of
the fruit of the vine from now on until the kingdom of God comes. [19]
And when He had taken some bread and given thanks, He broke it and gave
it to them, saying, This is My body which is given for you; do this in
remembrance of Me. [20] And in the same way He took the cup after they
had eaten, saying, This cup which is poured out for you is the new
covenant in My blood. (Lk 22:14-20)
7.4 Prayer
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. (Ac 4:31)
Therefore let us draw near with confidence
to the throne of grace, so
that we may receive mercy and find grace to help in time of need. (Heb
4:16)
7.5 Worship
[23] But an hour is coming, and now is,
when the true worshipers will
worship the Father in spirit and truth; for such people the Father
seeks to be His worshipers. [24] God is spirit, and those who worship
Him must worship in spirit and truth. (Jn 4:23-24)
for we are the true circumcision, who
worship in the Spirit of God and
glory in Christ Jesus and put no confidence in the flesh (Phil 3:3)
7.6 Church
discipline
It is through church discipline that the purity of the church
is
maintained. However, if the Holy Spirit does not convict the wrongdoer
to produce a godly sorrow (2 Cor 7:11), there will be no “repentance
without regret, leading to salvation.” (2 Cor 7:10). The end should be
to “restore such a one in a spirit of gentleness; each one looking to
yourself, so that you too will not be tempted.” (Gal 6:1) On the other
hand, church discipline should follow a Biblical pattern (Mt 18:18-20).
7.7 Giving
Giving is ordinarily done through the church as
it receives and
distributes gifts to the various ministries and needs cared for by the
church. Once again, there is no automatic or mechanical bestowing of
benefits on those who give.35
To read more about New Testament giving, see 2 Cor 8-9 and the
article Giving in the Bible..
7.8 Spiritual
gifts
As each one has received a special gift,
employ it in serving one
another as good stewards of the manifold grace of God. (1 Pet 4:10)
The gifts are not to be used to gain more prestige in the
church, since
the fleshly manipulation of the gifts is not “for the common good.” (1
Cor 12:7).
But one and the same Spirit works all these
things, distributing to
each one individually just as He wills. (1 Cor 12:11)
If we simply allow the Holy Spirit (as if He needs to be
“allowed”), to
send His gifts when He wants to, there will be more “common good” in
the church and less fleshly outbursts of a demonic nature.
A spiritual gift is any ability that is
empowered by the Holy Spirit
and used in any ministry of the church36
7.8.1 Purpose
First, as we have
noted from 1 Cor 12:7, the gifts are “for the common
good” of the church. As soon as we believe that we can use a gift at
our own will, it loses its “common good.” It then becomes a tool for
the upliftment of our own egos.
Second, the gifts are
given to the church for the period between
Pentecost and the return of Christ. We can see how Paul connects the
return of Christ and the time period of the gifts when he says that the
Corinthians “are not lacking in any gift, awaiting eagerly the
revelation of our Lord Jesus Christ” (1 Cor 1:7). Later (1 Cor 13:10),
Paul tells us that the gifts are imperfect, “but when the perfect
comes, the partial will be done away.” The perfect comes when Christ
returns for us on that great and glorious day!
Third, the outpouring
of the Holy Spirit on the day of Pentecost was
for much more than the gifts. The ultimate purpose of the outpouring of
the Holy Spirit and the gifts of the Spirit is to “receive power when
the Holy Spirit has come upon you; and you shall be My witnesses”(Ac
1:8) wherever we go.
Fourth, the gifts are for “the edification of the church.” (1
Cor 14:12)
7.8.2 How many
gifts?
Table
7: The gifts of the New Testament38
Gift
|
Scripture
|
Apostle
|
1 Cor 12:28; Eph 4:11
|
Prophet
|
1 Cor 12:28; 1 Cor 12:8-10; Eph
4:11; Rom 12:6-8
|
Teacher
|
1 Cor 12:28; Eph 4:11; Rom 12:6-8
|
Miracles
|
1 Cor 12:28; 1 Cor 12:8-10
|
Kinds of
healings
|
1 Cor 12:28; 1 Cor 12:8-10
|
Helps
|
1 Cor 12:28
|
Administration
|
1 Cor 12:28
|
Tongues
|
1 Cor 12:28; 1 Cor 12:8-10
|
Word of wisdom
|
1 Cor 12:8-10
|
Word of
knowledge
|
1 Cor 12:8-10 |
Faith
|
1 Cor 12:8-10 |
Distinguishing
between spirits |
1 Cor 12:8-10 |
Interpretaion
of tongues
|
1 Cor 12:8-10 |
Evangelist
|
Eph 4:11
|
Pastor
|
Eph 4:11 |
Serving
|
Rom 12:6-8
|
Encouraging
|
Rom 12:6-8 |
Contributing
|
Rom 12:6-8 |
Leadership
|
Rom 12:6-8 |
Mercy
|
Rom 12:6-8 |
Marriage37
|
1 Cor 7:7
|
Celibacy
|
1 Cor 7:7
|
In 1 Pet 4:11 two gifts are mentioned.
Whoever speaks, is to do so as one who is
speaking the utterances of
God; whoever serves is to do so as one who is serving by the strength
which God supplies; so that in all things God may be glorified through
Jesus Christ, to whom belongs the glory and dominion forever and ever.
Amen.
“Speaking” here covers several vocal gifts and “service”
covers gifts
of service.
The fact is that the way Paul has enumerated the gifts in the
different
texts shows us that he did not intend giving us an exhaustive list of
all possible gifts. The other point is that to categorize the gifts
into different groups of gifts is simply folly. Not even Paul did that.
7.8.3 The folly
of grouping gifts: Motivational gifts?
[3] For through the grace given to me I say
to everyone among you not
to think more highly of himself than he ought to think; but to think so
as to have sound judgment, as God has allotted to each a measure of
faith. [4] For just as we have many members in one body and all the
members do not have the same function, [5] so we, who are many, are one
body in Christ, and individually members one of another. [6] Since we
have gifts that differ according to the grace given to us, each of us
is to exercise them accordingly: if prophecy, according to the
proportion of his faith; [7] if service, in his serving; or he who
teaches, in his teaching; [8] or he who exhorts, in his exhortation; he
who gives, with liberality; he who leads, with diligence; he who shows
mercy, with cheerfulness. (Rom 12:3-8)
7.8.3.1
The rationale of those who teach motivational
gifts
How many of you have done some kind of motivational gifts test
at your
church, Bible study group, or elsewhere? It is quite the in thing to do
at many churches to help
people find their motivational gifts.
The idea
of motivational gifts come from our text for this study: Rom 12:3-8.
These gifts are enumerated as:
- prophecy, 12:6
- serving, 12:7
- teaching, 12:7
- encouragement, 12:8
- giving, 12:8
- leadership, 12:8
- mercy, 12:8
The gifts mentioned in the New Testament are broken into
basically
three groups:
- Ministry gifts,
Eph 4:11 (This
is a valid grouping. This passage
does not use the same word for “gift” as the following passages. Our
concern, therefore, is not with this passage.)
apostle,
prophet,
evangelist,
pastor,
teacher.
- Spiritual gifts, 1
Cor 12:8-10
word of wisdom,
word of knowledge,
faith,
gifts of healing,
effecting of miracles,
prophecy,
distinguishing of spirits,
various kinds of tongues,
interpretation of tongues.
- Motivational
gifts, Rom 12:3-8
prophecy,
serving,
teaching,
encouragement,
giving,
leadership,
mercy.
The idea behind this is that each one of us was born with one
or more
of these motivational gifts
inherent in our natures. These gifts are
not seen as Holy Spirit empowered gifts, but as gifts given at birth.
They can almost be seen as character traits by those who espouse them
as motivational gifts. One
could be motivated by the prophetic
motivational gift, which in this case is not the same as the
gift of
prophecy from 1 Cor 12. This prophetic motivational gift helps one to
see everything in black and white, right or wrong. A person motivated
by this gift sees things as they are and they call a spade a spade. In
this way we can go down the list.
The question is, however, is the idea of the gifts mentioned
in Rom 12
as motivational gifts a valid one, or should we look for a proper
hermeneutic of this passage? The answer to this question is that we
need to look for a proper hermeneutic of Rom 12:6-8.
7.8.3.2 The
proper interpretation of the gifts in Rom 12:6-8
Remember, we want to discover from the text of Rom 12:6-8 if
the gifts
mentioned there are motivational gifts; gifts that we are more or less
born with that we carry with us through life, or as Holy Spirit
empowered gifts..
In order to find out the meaning of this passage, the first
thing we
need to do is look at the context. I remember someone telling me many
years ago: A text without a context
is a pretext. This has proven so
true in the church today. Much of what is preached from pulpits today
are mere overlays of the preacher’s preconceived ideas, onto the text
of Scripture. This creates a complete distortion of the proper meaning
of the Bible into a deception forced upon the church.
We already know how the other passages on gifts are
interpreted,
especially the spiritual gifts from 1 Cor 12. On the most part,
interpretations for 1 Cor 12 are correct. In order to find out what
Paul meant by this list of gifts, we will compare the Rom 12 passage
with the passage in 1 Cor 12.
7.8.3.2.1 A
comparison with 1 Cor 12
We have already seen the gifts mentioned in 1 Cor 12. Now we
will look
at the broader context of the setting of this “gifts” passage. As we
look at the 1 Cor 12 gifts in their context, we will keep referring
back to the Rom 12 gifts passage.
7.8.3.2.1.1
Many members
When we look at 1 Cor 12 and the context of the gifts in this
passage,
the first thing we notice is that Paul puts the use of the gifts in the
context of the many members of the church. We see this in 1 Cor
12:15-27. Here Paul illustrates how the eye cannot be the ear, and the
hand cannot be the foot. The importance of this passage is highlighted
when the Corinthians are notified of the necessity of even the weaker
members of the body. Each member of the body has an important task.
When last did you kick your little toe against a chair? Even though you
never give your little toe the smallest of thoughts, when you kick your
little toe, your whole body is in pain together with your toe. In this
way, each of the members of the body of Christ has an important place.
The one with the gift of prophecy is not more important than the one
with the gift of discernment. In fact, each manifestation of the Spirit
is given for the common good, not for the personal use of the one with
the gift (1 Cor 12:7). The Spirit does the distributing of gifts when
it is needed to whomever He wills (1 Cor 12:11).
Now, let us go back to Rom 12. Have a closer look at Rom
12:4-5!
Remember the context! Paul writes that we are all members of one body
and “all the members do not have the same function” (v4). We “are one
body in Christ, and individually members one of another” (v5). As in 1
Cor 12 the gifts of Rom 12 find themselves in the same context of the
“many members” with all having different functions.
7.8.3.2.1.2
Loving members
Next, we find the gifts passage of 1 Corinthians in the
context of
love. Paul ends 1 Cor 12 with “earnestly desire the greater gifts. And
I show you a still more excellent way.” (v31). He then proceeds with
showing the Corinthians a more excellent way. The way of LOVE! Chapter
13 of 1 Corinthians is one of the most well known passages of Scripture
of all time. No matter how many gifts you perceive yourself to have and
to lay claim to, without love, they mean absolutely nothing. It is then
that the gift of tongues will lose its validity by simply sounding like
a “noisy gong or a clanging cymbal” (v1). Even if I somehow know
everything, perhaps through the gift of prophecy, “I am nothing” (v2).
Giving to the poor does not guarantee that we have love. Paul writes
that we can give to the poor without love, but “it profits me nothing”
(v3). The passage then carries on about the perfection of love and that
all gifts will cease, yet love will never fail.
How does this fit into the context of the gifts mentioned in
Romans 12?
As soon as Paul finishes the list of gifts in Rom 12, he
proceeds with
“Let love…” (v9). He then carries on with the topic of love till the
end of the chapter in verse 21. Once again, the contexts in the two
different passages are the same.
7.8.3.2.1.3 The
use of gift
Let’s jump back to 1 Cor 12! The Greek word for gift in 1 Cor
12 is χαρισμα (charisma). “Now there are varieties of gifts, but the
same
Spirit.” (v4) We see it again in verse 9 “to another gifts of healing
by the one Spirit” and also in verses 28 and 30. Finally, Paul
writes
in verse 31 “But earnestly desire the
greater gifts.” The gifts that
the Spirit distributes to the church when needed are free gifts. The
meaning of this word is “free gift.”
Which word for “gift” is used in Rom 12? “Since we have gifts
that
differ according to the grace given to us, each of us is to exercise
them accordingly” (v6). The word for gift here is also χαρισμα
(charisma). These gifts are
given to us according to the grace given to
us. The word for grace here
is χαρις (charis). Grace in the New
Testament is always free and can not be worked for. This grace is a
grace bestowed on us by God.
7.8.3.3
Conclusion
So, what have we learnt from our little study of Romans 12 in
conjunction with 1 Cor 12?
We have learnt that Romans 12 has exactly the same context as
that of 1
Corinthians 12. The gifts mentioned in both passages are surrounding by
the same two topics:
- Many members in the body (Rom 12:5-5; 1 Cor 12:15-27)
- Loving members in the body (Rom 12:9-21; 1 Cor 13)
We have also learnt that the same Greek word for gift (χαρισμα
- charisma) is used in
both passages to teach on their respective lists of
gifts.
So what is our conclusion?
In the final analysis of these two passages, we have to
conclude that
the gifts mentioned in Rom 12 are not motivational gifts, but spiritual
gifts. These gifts are not motivational
gifts that we are born with,
but gifts that the Holy Spirit distributes to us.
7.9 Fellowship
[24] and let us consider how to stimulate
one another to love
and good
deeds, [25]not forsaking our own assembling together, as is the habit
of some, but encouraging one another; and all the more as you see the
day drawing near. (Heb 10:24-25)
They were continually devoting themselves
to the apostles'
teaching and
to fellowship, to the breaking of bread and to prayer. (Ac 2:42)
When we assume attending church services to be optional extras
in our
daily walk with Christ, we cultivate the same thought patterns and
attitudes in our children’s lives. Usually, the first sign of a
teenager going bad is when they no longer want to attend church. It is
our duty as parents to cultivate the correct attitudes and lifestyles
in our children. Like it or not, these attitudes and lifestyle are
inherited from their parents.
It is only as we fellowship with the church that we are able
to “bear
one another's burdens, and thereby fulfill the law of Christ.” (Gal 6:2)
7.10
Evangelism
Reading through the book of Acts the reader will notice that
“there is
a frequent connection between proclaiming the gospel (even in the face
of opposition) and being filled with the Holy Spirit (see Acts 2:4 with
vv. 14-36; 4:8, 31; 9:17 with v. 20; 13:9, 52).”39
[19] Go therefore and make disciples of all
the nations,
baptizing them
in the name of the Father and the Son and the Holy Spirit, [20]
teaching them to observe all that I commanded you; and lo, I am with
you always, even to the end of the age. (Mt 28:19-20)
7.11
Personal ministry to individuals
Let the word of Christ richly dwell within
you, with all
wisdom
teaching and admonishing one another with psalms and hymns and
spiritual songs, singing with thankfulness in your hearts to God. (Col
3:16)
Let no unwholesome word proceed from your
mouth, but only such
a word
as is good for edification according to the need of the moment, so that
it will give grace to those who hear. (Eph 4:29)
Whoever turns a sinner from the error of
his way will save him
from
death and cover over a multitude of sins. (Js 5:20 NIV)
[16] We know love by this, that He laid
down His life for us;
and we
ought to lay down our lives for the brethren. [17] But whoever has the
world's goods, and sees his brother in need and closes his heart
against him, how does the love of God abide in him? (1 Jn 3:16-17)
Index of tables
TABLE 1: ALIASES FOR THE CHURCH
TABLE 2: CHRIST – THE ANTITYPE
TABLE 3: EXAMPLES OF SINS DISCIPLINED IN THE CHURCH
TABLE 4: CHURCH GOVERNMENT STYLES
TABLE 5: QUALIFICATIONS OF AN ELDER
TABLE 6: QUALIFICATIONS OF A DEACON
TABLE 7: THE GIFTS OF THE NEW TESTAMENT
Endnotes
[1] Gonzalez, Justo L., The Story of
Christianity, Complete in One Volume, The early church to the present
day, Prince Press, Peabody, Massachusetts, First printing—December
1999, Introduction xvi.
[2] Grudem, Wayne, Systematic Theology: An
Introduction to Biblical
Doctrine, Zondervan Publishing House, Grand Rapids, Michigan, 1994,
pp867-868.
I am using the three categories of purpose in the churches ministry
from Grudem, since he puts it so succinctly.
[3] Calvin, John, Institutes of the Christian
Religion, Book 4 Chapter
1 Section 9, Volume 2, Translated by Henry Beveridge, Eerdmans
Publishing Company, Grand Rapids, Michigan, 1989, p289.
[4] Grudem, p881.
[5] Grudem, p887.
[6] Let Us Reason Ministries, Spiritual
Warfare: Biblical binding and
loosing, http://www.letusreason.org/Pent13.htm.
[7] Machen, J. Gresham, D.D., Litt.D., New
Testament Greek for
Beginners, The MacMillan Company, 1923, p105.
NOTE: More can be read in Vaughan, Curtis and Gideon, Virtus E., A
Greek Grammar of the New Testament: A Workbook Approach to Intermediate
Grammar, Broadman Press, Nashville, Tennessee, 1979, p157, under the
section “The Circumstantial Participle.”
[8] Machen, p187.
[9] Vaughan, Curtis and Gideon, Virtus E., A
Greek Grammar of the New Testament: A Workbook Approach to Intermediate
Grammar, Broadman Press, Nashville, Tennessee, 1979, p157.
[10] Barker, Kenneth L., and Kohlenberger,
John R., Zondervan NIV Bible
Commentary Volume 2: New Testament, An abridgement of the Expositor’s
Bible Commentary, Zondervan Publishing House, Grand Rapids, Michigan,
1994, p79.
[11] Scripture quotations without version
information are from the New
American Standard Bible (NASB). “Scripture taken from the New American
Standard Bible, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973,
1975, 1977, 1995 by the Lockman Foundation. Used by permission.”
[12] “Scripture taken from the Holy Bible,
International Standard
Version. Copyright © 1999 by the Learn Foundation, Yorba Linda, CA.
Used by permission of Davidson Press, Inc. All rights reserved
internationally.”
[13] “Scripture taken from the New King James
Version. Copyright ©
1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights
reserved.”
[14] “Scripture taken from the HOLY BIBLE,
NEW INTERNATIONAL VERSION®.
Copyright © 1973, 1978, 1984 by International Bible Society. Used by
permission of Zondervan Publishing House. All rights reserved.”
[15] Grudem, p908.
[16] Grudem, p908.
[17] BAGD, p99.
[18] Grudem, p909.
[19] Hamon, Bill, Apostles Prophets and the
coming moves of God,
Destiny Image Publishers, Inc., Shippensburg, PA, 1997, p4.
[20] Hamon, p5.
[21] Grudem, p60.
[22] BAGD, p314, 3b.
[23] Grudem, p911.
[24] Grudem, p913.
[25] Grudem, footnote 13, p913.
[26] Sharp, Granville, Remarks on the Uses of
the Definitive Article in
the Greek Text of the New Testament: Containing Many New Proofs of the
Divinity of Christ, From Passages Which are Wrongly Translated in the
Common English Version, B.B. Hopkins and Co., Philadelphia, 1807, p3
-> as quoted by James White, Granvillle Sharp’s Rule,
http://aomin.org/GRANVILL.html
[27] Grudem, p916.
[28] Piper, John & Grudem, Wayne,
editors, Recovering Biblical
Manhood and Womanhood, paper by Douglas Moo, What does it mean not to
teach or have authority over men?, Crossway Books, Wheaton, Illinois,
First Printing 1991, p177.
[29] Moo, p180.
[30] Piper & Grudem, p143.
[31] Grudem, p939.
[32] Grudem, p939.
[33] Grudem, p951-961.
[34] Grudem, p975.
[35] Grudem, p957.
[36] Grudem, p1016.
[37] If the word “gift” (charisma) in this
one verse has absolutely no
bearing on this chapter in which Paul clearly contrasts being married
and being celibate, then somehow we will have to bend this verse to
point to some “gifts” outside of this chapter. Paul just wished that
all men were as himself (celibate) in verse 6. Then two verses after
verse 7—the verse in question—in verse 9, he concedes that if they did
“not have self-control” they should marry. In the midst of this he
writes that “each man has his own gift from God, one in this manner,
and another in that.” If this “gift from God” does not relate directly
to either being married or being celibate, then surely context has no
meaning!
[38] Grudem has this list of the gifts on
p1020.
[39] Grudem, p958.
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