 |

Home
Church Community
Statement of
Beliefs
Contact Us Search Our Site
Bible
Study Resource
|
 |
 |

Particulars
of Christianity:
312
The Church Ethic
Church
Leadership and Authority Conditional
The
Importance of Music in Worship
The Church and Going to Church
Ministers, Pastors, and the Calling
(Part 1)
Ministers, Pastors, and the Calling
(Part 2)
Introduction: Financial Support for
Ministers
Financial Support for Ministers (Part
1)
Financial Support for Ministers (Part
2)
Church Leadership and Authority
Conditional
Communal Living
Introductory
Note: This essay assumes the conclusions asserted in our
two-part online article, "Ministers, Pastors, and the Calling,"
which states that the offices of elder, pastor, overseer,
and bishop were all one and the same office in the New Testament,
as understood and articulated deliberately by the apostles.
Thus, the issue of a hierarchy of authority based upon differentiating
between elders, pastors, overseers, and bishops in the modern
church is shown to be inaccurate and a contrivance, which
does not overturn the conclusions concerning rank established
in this essay.
1.) The term or concept of "firstborn" denotes the
successor, the heir apparent to the predecessor, the one with
ranking authority, even as it is used in the New Testament
concerning Jesus Christ (see Romans 8 and Colossians 1 below).
Easton's Revised Bible Dictionary
First-born
Sons enjoyed certain special privileges #De 21:17 Ge 25:23,31,34
49:3 #1Ch 5:1 Heb 12:16 Ps 89:27 See BIRTHRIGHT 23592
The "first-born of the poor" signifies the most miserable
of the poor #Isa 14:30 The "church of the first-born" signifies
the church of the redeemed. The destruction of the first-born
was the last of the ten plagues inflicted on the Egyptians
#Ex 11:1-8 12:29,30 Menephtah is probably the Pharaoh whose
first-born was slain. His son did not succeed or survive
his father, but died early. The son's tomb has been found
at Thebes unfinished, showing it was needed earlier than was
expected. Some of the records on the tomb are as follows:
"The son whom Menephtah loves; who draws towards him his father's
heart, the singer, the prince of archers, who governed Egypt
on behalf of his father. Dead."
Easton's Revised Bible Dictionary
Birthright
1. This word denotes the special privileges and advantages
belonging to the first-born son among the Jews. He became
the priest of the family. Thus Reuben was the first-born of
the patriarchs, and so the priesthood of the tribes belonged
to him. That honour was, however, transferred by God from
Reuben to Levi #Nu 3:12,13 8:18
2. The first-born son had allotted to him also a double
portion of the paternal inheritance #De 21:15-17 Reuben
was, because of his undutiful conduct, deprived of his birth-right
#Ge 49:4 1Ch 5:1 Esau transferred his birth-right to Jacob
#Ge 25:33
3. The first-born inherited the judicial authority of his
father, whatever it might be #2Ch 21:3 By divine appointment,
however, David excluded Adonijah in favour of Solomon.
4. The Jews attached a sacred importance to the rank of "first-born"
and "first-begotten" as applied to the Messiah #Ro 8:29 Col
1:18 Heb 1:4-6 As first-born he has an inheritance superior
to his brethren, and is the alone true priest.
See FIRST BORN 24339
Romans 8:29 For whom he did foreknow, he also did predestinate
to be conformed to the image of his Son, that he might
be the firstborn among many brethren.
Colossians 1:12 Giving thanks unto the Father, which
hath made us meet to be partakers of the inheritance of the
saints in light: 13 Who hath delivered us from the power of
darkness, and hath translated us into the kingdom of his
dear Son: 14 In whom we have redemption through his blood,
even the forgiveness of sins: 15 Who is the image of the
invisible God, the firstborn of every creature: 16 For
by him were all things created, that are in heaven, and that
are in earth, visible and invisible, whether they be thrones,
or dominions, or principalities, or powers: all things were
created by him, and for him: 17 And he is before all things,
and by him all things consist. 18 And he is the head
of the body, the church: who is the beginning, the
firstborn from the dead; that in all things he might have
the preeminence.
Hebrews 1:4 Being made so much better than the angels,
as he hath by inheritance obtained a more excellent name than
they. 5 For unto which of the angels said he at any time,
Thou art my Son, this day have I begotten thee? And again,
I will be to him a Father, and he shall be to me a Son? 6
And again, when he bringeth in the firstbegotten into the
world, he saith, And let all the angels of God worship
him.
2.) The Law of Moses required that the firstborn
was entitled to a double portion, which of course, referred
to the distribution of material goods among the children.
Deuteronomy 21:15 If a man have two wives, one beloved,
and another hated, and they have born him children, both the
beloved and the hated; and if the firstborn son be hers
that was hated: 16 Then it shall be, when he maketh his
sons to inherit that which he hath, that he may not make
the son of the beloved firstborn before the son of the hated,
which is indeed the firstborn: 17 But he shall acknowledge
the son of the hated for the firstborn, by giving him a
double (08147) portion (06310) of all that he hath: for
he is the beginning of his strength; the right of the firstborn
is his.
3.) Using the exact same Hebrew words as found in
Deuteronomy 21, Elisha requests to be deemed Elijah's successor,
with rank above his peers, by requesting a "double portion"
of Elijah's spirit. This request is granted and the other
followers of Elijah bow down to Elisha after he takes up Elijah's
mantle.
2 Kings 2:9 And it came to pass, when they were gone
over, that Elijah said unto Elisha, Ask what I shall do for
thee, before I be taken away from thee. And Elisha said, I
pray thee, let a double (08147) portion (06310) of
thy spirit be upon me. 10 And he said, Thou hast asked a hard
thing: nevertheless, if thou see me when I am taken from thee,
it shall be so unto thee; but if not, it shall not be so.
11 And it came to pass, as they still went on, and talked,
that, behold, there appeared a chariot of fire, and horses
of fire, and parted them both asunder; and Elijah went up
by a whirlwind into heaven. 12 And Elisha saw it, and he cried,
My father, my father, the chariot of Israel, and the horsemen
thereof. And he saw him no more: and he took hold of his own
clothes, and rent them in two pieces. 13 He took up also
the mantle of Elijah that fell from him, and went back,
and stood by the bank of Jordan; 14 And he took the mantle
of Elijah that fell from him, and smote the waters, and said,
Where is the LORD God of Elijah? and when he also had smitten
the waters, they parted hither and thither: and Elisha went
over. 15 And when the sons of the prophets which
were to view at Jericho saw him, they said, The spirit
of Elijah doth rest on Elisha. And they came to meet him,
and bowed themselves to the ground before him.
4.) In the New Testament, Paul speaks of the church
elders, which was the office the apostles set up in each local
community to act as the authorities once they had moved on.
And when speaking of this office in 1 Timothy 5 in the midst
of a discussion about the weekly distribution of money among
the church, Paul states that those elders who rule well should
receive a double value or portion, using the exact same Greek
word used in Acts 4 to describe the distribution money. Like
Deuteronomy 21:15-17, Paul is assigning a double portion of
the money distributed to the children and this double portion
designated who was counted as the firstborn, in the sense
of being the apostles' successors and heirs apparent to the
apostles' rank and authority, just as Elisha received the
authority ranking above the other followers of Elijah. Thus,
Paul's instruction not only includes the actual double portion
of the financial supplement (see our articles online) but
also designates who were the apostles' successors.
Acts 14:23 And when they had ordained them elders
(4245) in every church, and had prayed with fasting, they
commended them to the Lord, on whom they believed.
Titus 1:5 For this cause left I thee in Crete, that
thou shouldest set in order the things that are wanting, and
ordain elders (4245) in every city, as I had appointed thee:
1 Timothy 5:5 Now she that is a widow indeed, and
desolate, trusteth in God, and continueth in supplications
and prayers night and day. 6 But she that liveth in pleasure
is dead while she liveth. 7 And these things give in charge,
that they may be blameless. 8 But if any provide not for
his own, and specially for those of his own house, he hath
denied the faith, and is worse than an infidel…16 If
any man or woman that believeth have widows, let them relieve
them, and let not the church be charged; that it may relieve
them that are widows indeed. 17 Let the elders (4245)
that rule well be counted worthy of double (1362) honour
(5092), especially (3122) they who labour in the word
and doctrine. 18 For the scripture saith, Thou shalt not muzzle
the ox that treadeth out the corn. And, The labourer is worthy
of his reward.
Acts 2:44 And all that believed were together, and
had all things common; 45 And sold their possessions
and goods, and parted them to all men, as every man had need.
Acts 4:34 Neither was there any among them that
lacked: for as many as were possessors of lands or houses
sold them, and brought the prices (5092) of the things that
were sold, 35 And laid them down at the apostles' feet:
and distribution was made unto every man according as he had
need. 36 And Joses, who by the apostles was surnamed Barnabas,
(which is, being interpreted, The son of consolation,) a Levite,
and of the country of Cyprus, 37 Having land, sold it,
and brought the money, and laid it at the apostles' feet.
5092 time
from 5099; TDNT-8:169,1181; n f
AV-honour 35, price 8, sum 1, precious 1; 43
1) a valuing by which the price is fixed
1a) of the price itself
1b) of the price paid or received for a person or thing bought
or sold
2) honour which belongs or is shown to one
2a) of the honour which one has by reason of rank and state
of office which he holds
2b) deference, reverence
5.) In addition, here in 1 Timothy 5, Paul very
clearly makes who is deemed as the rightful and ranking successor
of the apostles a conditional. First, whether or not an elder
received the double portion, which denotes the rank of successor,
depended on his ruling well. According to Paul here, those
elders who did not rule well were not counted worthy of the
double portion, a fact which consequently denoted their lack
of rank or authority among the church brethren. Notice that
this standard given by Paul automatically means that ordination
itself does not convey rank, authority, or successorship.
Furthermore, there is no mention of ordination as a necessary
criterion for being deemed a successor to the apostles’ oversight
of the church. Instead, the only criterion that Paul mentions
as necessary to be deemed a successor to the apostles’ oversight
is to labor well in the word and in doctrine.
1 Timothy 5:17 Let the elders (4245) that rule well
be counted worthy of double (1362) honour (5092), especially
(3122) they who labour in the word and doctrine. 18 For
the scripture saith, Thou shalt not muzzle the ox that treadeth
out the corn. And, The labourer is worthy of his reward.
Moreover, this passage from 1 Timothy 5 is not a unique
comment. On two other occasions, Paul likewise identifies
conditional criteria for church leadership. On neither occasion
does he list ordination as a criterion. And conversely, on
both occasions, Paul expresses the simple expectation that
performance in handling the word of God is the lone criterion
for demonstrating who can rightfully be deemed to have oversight
and authority over the church. (Other passages cited below
list other criteria for leadership, such as moral character,
but the two passages below focus on doctrinal performance.)
2 Timothy 2:15 Study to shew thyself approved unto
God, a workman (2040) that needeth not to be ashamed, rightly
dividing the word of truth.
Notice that Paul uses the word “workman” (Strong’s No.
2040) here to denote the role of the overseer, just as he
did in verse 18 of 1 Timothy 5, where it is alternately translated
as “laborer.” Here in 2 Timothy, it is not Timothy’s ordination
that merits Timothy’s right or authority as an elder. Instead,
Timothy’s authority is merited by his diligent efforts resulting
in his ability to correctly divide the Word of God.
Hebrew 5:12 For when for the time ye ought to be
teachers, ye have need that one teach you again which
be the first principles of the oracles of God; and are
become such as have need of milk, and not of strong meat.
13 For every one that useth milk is unskilful in the word
of righteousness: for he is a babe. 14 But strong meat
belongeth to them that are of full age, even those who by
reason of use have their senses exercised to discern both
good and evil.
As we stipulated earlier, the office of bishop, elder,
overseer, and pastor are one and the same in the New Testament,
and being a teacher of the Word was the primary role of that
office. Here in Hebrews 5, Paul states that his audience should
have been teachers by that time. But they were not. And what
did Paul say was the reason they were not teachers? Was it
that they lacked ordination? No. Do we presume that Paul is
here talking to a group of ordained men that he describes
as being babes in the Word and as not being teachers? Of course
not, especially since teaching was a requirement for elders.
Consequently, here Paul must be talking to a group of men
who are un-ordained. And Paul’s expectation is that over time
men would exercise their perception to correctly discern the
meaning of God’s word, and when they were mature in this process,
they would by virtue of doing so, have become teachers. And,
demonstrating this ability to rightly divide the Word of God,
according to 1 Timothy 5, they demonstrate themselves to be
the successors of the apostles’ oversight of the churches.
6.) Furthermore, as can be seen in the quote of
1 Timothy 5:17 above, Paul also differentiates greater rank
even among those elders who do rule well. Note Paul's use
of the word "especially," the Greek word "malista" (Strong's
3122), which means, "especially," "chiefly," or "most of all"
(see definition below). As indicated by the survey below of
the twelve occurrence of "malista," this means that the double
portion and the rank of apostles' successor applied more to
the elders who labored well in the word and doctrine than
it did to the elders who ruled well in areas other than the
word and doctrine.
As can be seen in the definition of below, in this sense
"malista" also denotes the "chief" or "above all," which in
turn designates that the chief in rank even among the successors
were those who labored in the word and doctrine. Other elders
who did not labor in the word and doctrine did not and could
not outrank or even be counted equal in rank with those who
ruled well and were expert laborers in the word and doctrine.
Consequently, in the post-apostolic era in which the church
was governed by the apostles' successors, there could never
be any authority higher than or equal to that of an elder
who ruled well and was an expert laborer in the word and doctrine,
except for other such elders. More than anyone else, more
than other elders, those who rule well being expert laborers
in the word and doctrine carry the rank and authority as the
apostles' successors.
And lastly, given these protocols, it is clear that there
is absolutely no rank or authority or office of successor
held by those who, even under the title of elder or leader
(see introductory note at the top), do not rule well, particularly
in the word and doctrine. Such individuals are deemed by Paul
unworthy for the double portion and subsequently lacking the
rank and succession from apostles.
3122 malista
neuter plural of the superlative of an apparently primary
adverb mala (very); ; adv
superlative AV-specially 5, especially 4, chiefly 2, most
of all 1; 12
1) especially, chiefly, most of all, above all
Acts 20:37 And they all wept sore, and fell on Paul's
neck, and kissed him, 38 Sorrowing most of all (3122) for
the words which he spake, that they should see his face
no more. And they accompanied him unto the ship.
Acts 25:26 Of whom I have no certain thing to write
unto my lord. Wherefore I have brought him forth before you,
and specially (3122) before thee, O king Agrippa, that,
after examination had, I might have somewhat to write.
Acts 26:2 I think myself happy, king Agrippa, because
I shall answer for myself this day before thee touching all
the things whereof I am accused of the Jews: 3 Especially
(3122) because I know thee to be expert in all customs
and questions which are among the Jews: wherefore I beseech
thee to hear me patiently.
Galatians 6:10 As we have therefore opportunity, let
us do good unto all men, especially (3122) unto them who
are of the household of faith.
Philippians 4:22 All the saints salute you, chiefly
(3122) they that are of Caesar's household.
1 Timothy 4:10 For therefore we both labour and suffer
reproach, because we trust in the living God, who is the
Saviour of all men, specially (3122) of those that believe.
1 Timothy 5:8 But if any provide not for his own, and
specially (3122) for those of his own house, he hath denied
the faith, and is worse than an infidel.
1 Timothy 5:17 Let the elders that rule well
be counted worthy of double honour, especially (3122) they
who labour in the word and doctrine.
2 Timothy 4:13 The cloke that I left at Troas with
Carpus, when thou comest, bring with thee, and the books,
but especially (3122) the parchments.
Titus 1:10 For there are many unruly and vain talkers
and deceivers, specially (3122) they of the circumcision:
Philemon 1:16 Not now as a servant, but above a servant,
a brother beloved, specially (3122) to me, but how
much more unto thee, both in the flesh, and in the Lord?
2 Peter 2:9 The Lord knoweth how to deliver the godly
out of temptations, and to reserve the unjust unto the day
of judgment to be punished: 10 But chiefly (3122) them
that walk after the flesh in the lust of uncleanness,
and despise government. Presumptuous are they , selfwilled,
they are not afraid to speak evil of dignities.
7.) In addition to the conditionality and hierarchy
established above, the New Testament asserts plainly (see
1 Timothy 3:1 below) that that being a bishop is something
a man himself chooses to pursue and attain. And he does attain
it, he is counted worthy of that rank and authority established
by the apostles in the churches they left behind, if he meets
not only the criteria of ruling well, but the following criteria
also. Notice from a comparison of Paul's statements about
authority in 2 Corinthians 10 to Jesus' own words in Matthew
7 and Luke 6 that the ability to judge and rule in the church
also requires meeting the criterion of yourself first becoming
perfect or mature in obedience, removing the beam from your
own eye. With these criteria met, a man who desires it and
rules well should indeed be deemed worthy of double honour,
the successor of the apostles and bearing rank over the church
with those that are expert laborers in the word and doctrine
being chief of all in this present church age prior to the
return of Jesus Christ.
1 Timothy 3:1 This is a true saying, If a man desire
the office of a bishop, he desireth a good work. 2 A
bishop then must be blameless, the husband of one wife, vigilant,
sober, of good behaviour, given to hospitality, apt to teach;
3 Not given to wine, no striker, not greedy of filthy lucre;
but patient, not a brawler, not covetous; 4 One that
ruleth well his own house, having his children in subjection
with all gravity; 5 (For if a man know not how to rule
his own house, how shall he take care of the church of God?)
6 Not a novice, lest being lifted up with pride he
fall into the condemnation of the devil. 7 Moreover he
must have a good report of them which are without; lest he
fall into reproach and the snare of the devil.
Titus 1:5 For this cause left I thee in Crete, that
thou shouldest set in order the things that are wanting, and
ordain elders in every city, as I had appointed thee: 6
If any be blameless, the husband of one wife, having faithful
children not accused of riot or unruly. 7 For a bishop
must be blameless, as the steward of God; not selfwilled,
not soon angry, not given to wine, no striker, not given to
filthy lucre; 8 But a lover of hospitality, a lover
of good men, sober, just, holy, temperate; 9 Holding
fast the faithful word as he hath been taught, that he may
be able by sound doctrine both to exhort and to convince the
gainsayers.
2 Corinthians 10:1 Now I Paul myself beseech you by
the meekness and gentleness of Christ, who in presence am
base among you, but being absent am bold toward you: 2 But
I beseech you, that I may not be bold when I am present with
that confidence, wherewith I think to be bold against some,
which think of us as if we walked according to the flesh.
3 For though we walk in the flesh, we do not war after the
flesh: 4 (For the weapons of our warfare are not carnal, but
mighty through God to the pulling down of strong holds;) 5
Casting down imaginations, and every high thing that exalteth
itself against the knowledge of God, and bringing into captivity
every thought to the obedience of Christ; 6 And having
in a readiness to revenge all disobedience, when your obedience
is fulfilled. 7 Do ye look on things after the outward
appearance? If any man trust to himself that he is Christ's,
let him of himself think this again, that, as he is Christ's,
even so are we Christ's. 8 For though I should boast somewhat
more of our authority, which the Lord hath given us for edification,
and not for your destruction, I should not be ashamed: 9 That
I may not seem as if I would terrify you by letters.
(Concerning Verse 6 Above - That the phrase, "readiness
to revenge all disobedience, when your obedience is fulfilled"
refers to Jesus' teaching that in order to administer judgment,
a person must have first themselves achieved mature obedience.)
Matthew 7:1 Judge not, that ye be not judged. 2 For
with what judgment ye judge, ye shall be judged: and with
what measure ye mete, it shall be measured to you again. 3
And why beholdest thou the mote that is in thy brother's eye,
but considerest not the beam that is in thine own eye? 4 Or
how wilt thou say to thy brother, Let me pull out the mote
out of thine eye; and, behold, a beam is in thine own eye?
5 Thou hypocrite, first cast out the beam out of thine
own eye; and then shalt thou see clearly to cast out the mote
out of thy brother's eye.
Luke 6:37 Judge not, and ye shall not be judged: condemn
not, and ye shall not be condemned: forgive, and ye shall
be forgiven: 38 Give, and it shall be given unto you; good
measure, pressed down, and shaken together, and running over,
shall men give into your bosom. For with the same measure
that ye mete withal it shall be measured to you again. 39
And he spake a parable unto them, Can the blind lead the blind?
shall they not both fall into the ditch? 40 The disciple is
not above his master: but every one that is perfect shall
be as his master. 41 And why beholdest thou the mote that
is in thy brother's eye, but perceivest not the beam that
is in thine own eye? 42 Either how canst thou say to thy brother,
Brother, let me pull out the mote that is in thine eye, when
thou thyself beholdest not the beam that is in thine own eye?
Thou hypocrite, cast out first the beam out of thine own
eye, and then shalt thou see clearly to pull out the mote
that is in thy brother's eye.
(Concerning Verse 7 Above - That the phrase, "look on things
after the outward appearance" is intended as instruction to
exercise correct judgment.)
1 Samuel 16:7 But the LORD said unto Samuel, Look not
on his countenance, or on the height of his stature; because
I have refused him: for the LORD seeth not as man seeth; for
man looketh on the outward appearance, but the LORD looketh
on the heart.
John 7:24 Judge not according to the appearance,
but judge righteous judgment.
(Concerning Verse 8 Above - Who Paul means by "us" in the
phrase "our authority, which the Lord hath given us for edification.")
Ephesians 4:11 And he gave some, apostles; and some,
prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry,
for the edifying of the body of Christ:
8.) Not only do New Testament instructions assert
this pattern, but we also have a few historical precedents
from the Bible which likewise indicate that the means of determining
who had authority was not a matter of ordination but the ability
to rightly divide God’s Word. Beginning in the Old Testament,
we have the record of Eldad and Medad.
Numbers 11:24 And Moses went out, and told the people
the words of the LORD, and gathered the seventy men of
the elders of the people, and set them round about the tabernacle.
25 And the LORD came down in a cloud, and spake unto
him, and took of the spirit that was upon him, and gave it
unto the seventy elders: and it came to pass, that, when
the spirit rested upon them, they prophesied, and did not
cease. 26 But there remained two of the men in the camp,
the name of the one was Eldad, and the name of the other Medad:
and the spirit rested upon them; and they were of them that
were written, but went not out unto the tabernacle: and
they prophesied in the camp. 27 And there ran a young man,
and told Moses, and said, Eldad and Medad do prophesy in the
camp. 28 And Joshua the son of Nun, the servant of Moses,
one of his young men, answered and said, My lord Moses, forbid
them. 29 And Moses said unto him, Enviest thou for my
sake? would God that all the LORD’S people were prophets,
and that the LORD would put his spirit upon them!
Here in Numbers 11, we see God placing His Spirit upon
the elders of Israel so that they could administer the Law
under Moses. Seventy men were brought out of the camp to the
place of the tabernacle for this purpose. This concept of
seventy elders of Israel administrating the law under Moses
continued through the Sanhedrin, the high religious court
of the Jewish nation, even to the time of Christ. At the tabernacle,
God’s Spirit did indeed come upon those men gathered there
with Moses. However, two men, Eldad and Medad, had not come
to the tabernacle for this appointment. And yet, they too,
received the Spirit of the Lord and began to prophesy. In
reaction to this, some objected and expected the Moses would
not approve of these men. However, Moses recognized that though
they had not been appointed along with the others, they nevertheless
were qualified and approved by God for the task.
Likewise, in the gospels we have a similar account of a man
casting out demons in Jesus’ name who had not been appointed
by Jesus. Clearly such works demonstrate that the man operated
in the authority of Jesus’ name. But the apostles who had
been commissioned objected to this because the man was not
one of them. Simply put, there objection was that this man
had not been directly appointed by Jesus. In like manner as
his predecessor Moses, Jesus’ response again affirms that
direct appointment is not a requirement for doing God’s work.
Neither does Jesus require that the man be a part of or approved
of by those he had directly appointed, in this case, the disapproving
apostles. Instead, Jesus rebukes the apostles for their desire
to forbid this man from doing godly work in His name.
Mark 9:38 And John answered him, saying, Master, we
saw one casting out devils in thy name, and he followeth not
us: and we forbad him, because he followeth not us. 39
But Jesus said, Forbid him not: for there is no man
which shall do a miracle in my name, that can lightly speak
evil of me. 40 For he that is not against us is on our
part.
Luke 9:49 And John answered and said, Master, we
saw one casting out devils in thy name; and we forbad him,
because he followeth not with us. 50 And Jesus said
unto him, Forbid him not: for he that is not against us is
for us.
As we proceed further into the New Testament the most explicit
example can be found in the case of Apollos. Apollos is first
introduced in Acts 18.
Acts 18:24 And a certain Jew named Apollos, born at
Alexandria, an eloquent man, and mighty in the scriptures,
came to Ephesus. 25 This man was instructed in the way
of the Lord; and being fervent in the spirit, he spake
and taught diligently the things of the Lord, knowing only
the baptism of John. 26 And he began to speak boldly
in the synagogue: whom when Aquila and Priscilla had heard,
they took him unto them, and expounded unto him the way of
God more perfectly. 27 And when he was disposed to pass into
Achaia, the brethren wrote, exhorting the disciples to receive
him: who, when he was come, helped them much which had believed
through grace: 28 For he mightily convinced the Jews, and
that publickly, shewing by the scriptures that Jesus was Christ.
From this passage we learn several significant facts about
Apollos that are relevant to our study. First, we see that
Apollos is a very capable speaker who was well trained in
the scriptures and who diligently taught the teachings of
the Lord Jesus (although he had not been present for the baptism
of the Holy Spirit at Pentecost and so only knew the water
baptism of John the Baptist). But most importantly we see
that Apollos did all of this though he had never been appointed
or commissioned to do so by the apostles. In fact, the closest
Apollos had come to the leadership of the New Testament church
as he began his ministry was Aquilla and Priscilla. But there
is no mention of Apollo being ordained by Aquilla and Priscilla,
or of Aquilla and Priscilla themselves being ordained elders.
Moreover, the mention of Priscilla alongside her husband rules
out the possibility that ordination is in view here since
it is contrary to the New Testament for a woman to be appointed
as an elder and exercise that authority over the ordination
of men. And yet, we can see from 1 Corinthians that Apollos
was used of God and held in high esteem as a teacher
in the early church right alongside Paul and Peter.
1 Corinthians 1:12 Now this I say, that every one of
you saith, I am of Paul; and I of Apollos; and I of Cephas;
and I of Christ.
1 Corinthians 3:4 For while one saith, I am of Paul;
and another, I am of Apollos; are ye not carnal? 5 Who then
is Paul, and who is Apollos, but ministers by whom ye believed,
even as the Lord gave to every man? 6 I have planted, Apollos
watered; but God gave the increase….22 Whether Paul,
or Apollos, or Cephas, or the world, or life, or death,
or things present, or things to come; all are yours; 23 And
ye are Christ’s; and Christ is God’s. 4:1 Let a man so
account of us, as of the ministers of Christ, and stewards
of the mysteries of God….9 For I think that God hath set
forth us the apostles last, as it were appointed to death:
for we are made a spectacle unto the world, and to angels,
and to men.
But it wasn’t any official appointment that began Apollos’
ministry. Instead, the scripture informs us that it was Apollos’
eager desire to spread the gospel, his understanding of the
scriptures, and his ability to teach, which qualified him
for his leadership position.
Paul’s own situation is similar. After he is converted in
Acts 9, he is healed of his blindness by Ananias and filled
with the Holy Spirit. But without receiving appointment or
approval from those Christ had put in charge of the church
(namely, the apostles), Paul immediately begins to preach
Christ in the synagogues at Damascus.
Acts 9:17 And Ananias went his way, and entered
into the house; and putting his hands on him said, Brother
Saul, the Lord, even Jesus, that appeared unto thee in the
way as thou camest, hath sent me, that thou mightest receive
thy sight, and be filled with the Holy Ghost. 18 And immediately
there fell from his eyes as it had been scales: and he received
sight forthwith, and arose, and was baptized. 19 And
when he had received meat, he was strengthened. Then was Saul
certain days with the disciples which were at Damascus. 20
And straightway he preached Christ in the synagogues, that
he is the Son of God... 22 But Saul increased the more
in strength, and confounded the Jews which dwelt at Damascus,
proving that this is very Christ. 26 And when Saul was
come to Jerusalem, he assayed to join himself to the disciples:
but they were all afraid of him, and believed not that he
was a disciple. 27 But Barnabas took him, and brought him
to the apostles, and declared unto them how he had seen the
Lord in the way, and that he had spoken to him, and how he
had preached boldly at Damascus in the name of Jesus.
Paul himself states this in Galatians 1 where he tells
his audience that he did not feel the need to confer with
the apostles nor to seek out the approval or appointment by
men. In fact, it wasn’t until after three years of teaching
the gospel that Paul met with Peter and James. He did not
do so again until fourteen years later when he returned to
Jerusalem to confer with the rest of apostles on the issue
of Gentile conversion and keeping the law.
Galatians 1:11 But I certify you, brethren, that the
gospel which was preached of me is not after man. 12 For I
neither received it of man, neither was I taught it, but by
the revelation of Jesus Christ. 13 For ye have heard of my
conversation in time past in the Jews’ religion, how that
beyond measure I persecuted the church of God, and wasted
it: 14 And profited in the Jews’ religion above many my equals
in mine own nation, being more exceedingly zealous of the
traditions of my fathers. 15 But when it pleased God, who
separated me from my mother’s womb, and called me by his grace,
16 To reveal his Son in me, that I might preach him among
the heathen; immediately I conferred not with flesh and blood:
17 Neither went I up to Jerusalem to them which were apostles
before me; but I went into Arabia, and returned again unto
Damascus. 18 Then after three years I went up to Jerusalem
to see Peter, and abode with him fifteen days. 19 But
other of the apostles saw I none, save James the Lord’s brother.
20 Now the things which I write unto you, behold, before God,
I lie not. 21 Afterwards I came into the regions of Syria
and Cilicia; 22 And was unknown by face unto the churches
of Judaea which were in Christ: 23 But they had heard only,
That he which persecuted us in times past now preacheth the
faith which once he destroyed. 24 And they glorified God in
me. 2:1 Then fourteen years after I went up again to Jerusalem
with Barnabas, and took Titus with me also. 2 And I
went up by revelation, and communicated unto them that gospel
which I preach among the Gentiles, but privately to them
which were of reputation, lest by any means I should run,
or had run, in vain.
Though Paul’s case is an undeniably unique one in many
respects, it is interesting that no one in the church was
present to witness or attest to Paul’s direct commission by
Jesus Christ on the road to Damascus as recorded in Acts 9.
Yet generally speaking the church apparently did not have
any preconceived difficulties with in the legitimacy of this
man’s authority even though he had not been appointed by the
apostles. This is highly significant. Why weren’t their outcries
and protests because Paul had not been appointed by the apostles?
Moreover, although Ananias laid hands on Paul in Acts 9, Ananias
is described as merely a disciple, not an apostle or even
an appointed elder. This means that Paul went on to preach
and teach as an accepted leader in the church for quite some
time before being appointed at a council of leaders in Acts
13:1-3. Consequently, Paul’s case fits very well with the
pattern we’ve seen exhibited elsewhere throughout the scriptures,
specifically that being officially ordained by men is not
something that God requires before someone can be a teacher,
elder, or leader in the church. Instead, we have seen that
God’s required qualification for being an elder in the church
is the ability to teach and hold to sound doctrine.
Of course, it might be pointed out that Paul’s authority was
proven by the “signs” of an apostle, the miracles which he
performed, as Paul himself declares in 2 Corinthians 12:12.
(However, notice that when seeking to demonstrate the legitimacy
of his authority, Paul does not point to his ordination, the
laying on of hands by the elders in Acts 13.)
2 Corinthians 12:11 I am become a fool in glorying;
ye have compelled me: for I ought to have been commended
of you: for in nothing am I behind the very chiefest apostles,
though I be nothing. 12 Truly the signs of an apostle
were wrought among you in all patience, in signs, and wonders,
and mighty deeds.
As we can see, even this objection demonstrates our conclusion
because it points out that a man ought to be rightly considered
a leader, even without apostolic appointment, provided that
he has the right qualifying characteristics. In Paul’s day
those characteristics might have included miracles. But in
the present time when the supernatural gifts are generally
no longer at work, it is absolutely correct to recognize authority
based around the remaining characteristics that the New Testament
identifies, namely proper moral character (see below) and
the ability to rightly divide God’s Word.
9.) It is also important to note that the conditional
nature of authority worked both ways. While "ruling well"
(particularly in the Word and doctrine) demonstrate one's
place as a local elder, a successor of the apostolic authority,
conversely, lack of ruling well could lead to the removal
of an elder from their position. This is made plain by Paul
in 1 Timothy 5 as well. We have already examined verses 5-8
and 16-18 above. But verse 19 states that elders were not
above church discipline but, in fact, accusations of them
could be heard and established by the mouth of two or three
witnesses, the same rule that Jesus' gave for the excommunication
of any other member of the church in Matthew 18:15-20. This
becomes clear through a side-by-side comparison of Paul's
instructions to those given by Jesus for excommunication.
Consequently, this further demonstrates that an elders authority
was conditional and elders who disobeyed Christ's teaching
(whether moral or theological) could be publically rebuked
and excommunicated for it. (NOTE: We have also included
verses 1-2 of this same chapter of 1 Timothy in order to show
that its provisions were not absolute, as demonstrated by
verses 19-20.)
1 Timothy 5:1 Rebuke not an elder, but intreat him
as a father; and the younger men as brethren; 2 The
elder women as mothers; the younger as sisters, with all
purity...5 Now she that is a widow indeed, and desolate,
trusteth in God, and continueth in supplications and prayers
night and day. 6 But she that liveth in pleasure is dead while
she liveth. 7 And these things give in charge, that they may
be blameless. 8 But if any provide not for his own, and
specially for those of his own house, he hath denied the faith,
and is worse than an infidel…16 If any man or woman
that believeth have widows, let them relieve them, and let
not the church be charged; that it may relieve them that are
widows indeed. 17 Let the elders (4245) that rule
well be counted worthy of double (1362) honour (5092),
especially (3122) they who labour in the word and doctrine.
18 For the scripture saith, Thou shalt not muzzle the ox that
treadeth out the corn. And, The labourer is worthy of his
reward. 19 Against an elder receive not an accusation,
but before two or three witnesses. 20 Them that sin
rebuke before all, that others also may fear.
Matthew 18:15 Moreover if thy brother shall trespass
against thee, go and tell him his fault between thee and
him alone: if he shall hear thee, thou hast gained thy brother.
16 But if he will not hear thee, then take with thee one
or two more, that in the mouth of two or three witnesses every
word may be established. 17 And if he shall neglect
to hear them, tell it unto the church: but if he neglect to
hear the church, let him be unto thee as an heathen man and
a publican. 18 Verily I say unto you, Whatsoever ye shall
bind on earth shall be bound in heaven: and whatsoever ye
shall loose on earth shall be loosed in heaven. 19 Again
I say unto you, That if two of you shall agree on earth as
touching any thing that they shall ask, it shall be done for
them of my Father which is in heaven. 20 For where two
or three are gathered together in my name, there am I in the
midst of them.
|
 |
|
 |

|
 |