How Would God Have Christians Worship?

Once a person has acknowledged their sins and trusted that the penalty for them has been paid in full by the sacrificial death of Jesus Christ on the cross, the next step for a Christian is to give his/her life in service to the Lord[1] (see Mark 8:34).  Part of this life of service includes worship of the Lord as He has requested.  However, with so many different branches of Christendom today, a person naturally asks, “If they are all ‘Christian,’ why are there so many differences?” and “Which ‘church’ should I attend?”  These are good questions that every earnest Christian must answer.  Another question which should also be asked is, “How would the Lord Jesus want me to worship Him?”

The best place to begin to look for answers to these questions is simply the Biblical record itself.  Rather than listening to the speculations of men, it is best to allow the Lord to speak for Himself through His written Word with regard to the order of the church and worship.  Through the New Testament, the Lord teaches principles of Christian conduct and gives glimpses into the functioning of the early churches during the apostolic days.  Even these early churches had problems (most of which still arise within the church today).  Fortunately, God saw fit to record and address many of these problems in the New Testament epistles; therefore, if we are willing to read and study, the Bible will provide guidance for recognizing and dealing with problems within the church.

While studying the Scriptures in order to know how we should meet for worship, we should be observant regarding the forms and practices of worship services of various groups today and then compare these to what is set forth in the Bible.  A careful study of Scripture, in dependence upon the Holy Spirit, will gradually reveal that there are at least two common practices in most conservative Christian congregations today which are not consistent with Scripture.  These are the use of a clergy system and the lack of discipline within the church.

This paper will cite and discuss verses from the Bible which address these issues.  Additionally, related Biblical definitions and issues which require clarification for a proper understanding of worship and discipline will be briefly addressed.  (For the sake of using modern English, the New American Standard Bible translation will be quoted unless noted otherwise, although the King James Version or Darby Translation are just as suitable). 

What does the Bible teach about the Church?

To answer the question, “Which ‘church’ should I attend?” it will be helpful to understand what the word ‘church’ means when it is used in the Bible.  The word translated as ‘church’ in the English translations of the Bible is the Greek word ekklesia, which is a combination of the Greek word ek meaning ‘from’ or ‘out’ and the Greek word kaleo meaning ‘to call.’  Therefore the Greek word ekklesia means ‘called out from.’  This is characteristic of every believer who is called out from the world by the Holy Spirit to repent of his/her sins and follow the Lord Jesus.  The word ‘church’ is often used in the New Testament to designate all persons since the day of Pentecost who are truly trusting in the blood shed by Jesus Christ as propitiation for their sins.  Even though many believers today are divided along ‘denominational’ lines, the use of the word ‘church’ to signify all believers in Christ  is still Biblically proper.  Examples of such usage of the word ‘church’ in Scripture may be found in Matthew 16:18; 1 Corinthians 10:32; Galatians 1:13; Colossians 1:18; Ephesians 5:22-33; 1 Timothy 3:15; and numerous other portions.

The other Biblical use of the word ‘church’ designates a set of believers in a geographical region who assemble together for worship, prayer, and fellowship.  Because great distance separated believers in one region or city from another, each local assembly was referred to as a ‘church’ (e.g., the church at Corinth, the church at Ephesus, etc.)  This use of the word ‘church’ denotes all the believers in that particular region which form a subset of the entire church (i.e., all believers) as spoken of in the preceding paragraph.  Examples of such usage of the word ‘church’ in  Scripture may be found in Acts 14:23; 1Corinthians 1:2 & 11:16; Galatians 1:2; 1Thessalonians 1:1; Revelation 1,2,3; and other portions.

Contrary to today’s common colloquialism, the Bible does not use the term ‘church’ to refer to a physical building where Christians gather or where God is present.  Rather, the church is composed of the believers themselves.  To put this in proper perspective, it is good to remember the teaching of the Lord Jesus as recorded in John 4 when He spoke with the Samaritan woman at the well.  She noted the difference between where the Samaritans and the Jews worshipped saying, “Our fathers [the Samaritans] worshipped in this mountain [in Samaria], and you people [the Jews] say that in Jerusalem is the place where men ought to worship” (John 4:20).  Notice the response which Jesus gave to her.  “Jesus said to her, ‘Woman, believe Me, an hour is coming when neither in this mountain, nor in Jerusalem, shall you worship the Father.  You worship that which you do not know; we worship that which we know, for salvation is from the Jews.  But an hour is coming, and now is, when the true worshipers shall worship the Father in spirit and truth; for such people the Father seeks to be His worshipers.  God is spirit, and those who worship Him must worship in spirit and truth’” (John 4:21-24, italics and boldface added). 

Therefore, a physical building such as a modern cathedral or the Jewish temple (which in pre-Christian times had been inhabited by God) is no longer of any significance to God.  Rather, the Apostles Paul and Peter taught that the church and each member of it is the temple of God: “Do you not know that you are a temple of God, and that the Spirit of God dwells in you?”  (1Corinthians 3:16);  “And coming to Him as to a living stone, rejected by men, but choice and precious in the sight of God, 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” (1Peter 2:4,5).

Likewise, the word ‘church’ is never used Biblically in connection with a sect or denomination such as the Baptist church, the Lutheran church, the Catholic church, and so on.  In fact, the Bible teaches that we are not to fracture into sects under various denominational names as evidenced by the Apostle Paul’s admonition to the Corinthians: “For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you.  Now I mean this, that each one of you is saying, ‘I am of Paul,’ and ‘I of Apollos,’ and ‘I of Cephas,’ and ‘I of Christ.’  Has Christ been divided?  Paul was not crucified for you was he?  Or were you baptized in the name of Paul?” (1Corinthian 1:11-13).  See also 1Corinthians 3:4-8.

Instead of fracturing into camps under various names, the Lord Jesus tells us that: ”For where two or three are gathered together in My name, there am I in their midst” (Matthew 18:20, italics and boldface added).  Therefore, we have Biblical instruction that we are to gather to His name and not to create names (e.g. Paul, Apollos, Cephas, Lutheran, Baptist, Methodist, etc.) with which to divide ourselves.  Note also that the Lord demonstrates the simplest form of a local church when He says “where two or three are gathered together in My name, there am I in their midst.”  Only two or three believers gathered to His name are needed in order to be recognized as a local church.  (These local churches are not to be independent of one another, but more about that later.)

For What Types of Meetings Did the Early Church Assemble ?

Before discussing the clergy system, it is important to understand the various types of meetings for which a local church should assemble.  We may learn by studying what is recorded of the early churches in the New Testament.  One type of early church gathering was the ‘remembrance meeting’ (or ‘communion’) during which a loaf of bread was broken and a cup of wine was shared to commemorate the death of the Lord and Savior Jesus Christ.  This meeting is of great importance because the Lord Jesus instituted it Himself and requested “this do in remembrance of Me” (Luke 22:19-20, see also Matthew 26:26-28, Mark 14:22-24, 1 Corinthians 11:24-26).  We know that the early churches convened for this purpose as evidenced in the following verses: Acts 2:42-47, Acts 20:6-7, and 1 Corinthians 11:25-34.  This should be a meeting for the purpose of remembering, honoring, and worshipping the Lord Jesus Christ for His priceless work of love on the cross for each sinner who has trusted in Him as their Savior.

In 1 Corinthians 14:26-40, the Apostle Paul provides instruction for order in another type of church gathering during which each male[2] believer is free to vocally exercise his gift(s) and responsibility and privilege as a priest.  The activities mentioned include psalms, teaching, revelations, speaking in tongues[3], and interpreting tongues.  These activities are not limited to a special class of men, and do not necessarily require gift, but may be “operations” of the Holy Spirit (see 1 Corinthians 12:4-6, KJV).  An important aspect, as pointed out here by the Apostle Paul, is that these activities are to be carried out with love in an orderly manner for the edification of the church and not for the glorification of the individual.  During a meeting carried out in this way, the Lord may use two or three brothers to bring His messages for the purpose of exhortation or comfort.  Such a meeting openly allows any male believer as led by the Lord to give praise and honor to God or to minister to the church for its edification.  It may be referred to as an ‘open ministry meeting.’

A gathering for the purpose of teaching is revealed in Acts 20:7 : “And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his message until midnight.”  In this meeting, one person (the Apostle Paul in the verse cited) conducts teaching for the edification of the church while the others listen.  This type of meeting may be called a ‘ministry meeting’ or a ‘sermon.’

Early churches also gathered for prayer meetings.  One Biblical example displays the concern of the church for the Apostle Peter while he was imprisoned : “So Peter was kept in the prison, but prayer for him was being made fervently by the church to God” (Acts 12:5).  And, after Peter’s release from prison by an angel of God in response to these prayers, we read that “he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying” (Acts 12:12).  Another example of assembling for prayer is given in Acts 4:24-31 where those assembled prayed for boldness to speak the word of God with confidence.  The ‘prayer meeting’ is an opportunity to jointly bring needs, both physical and spiritual, before the Lord, agreeing together in the requests made.

Finally, we also read of the early church gathering for discipline (see 1 Corinthians 5:3-5, and Matthew 18:15-20).  They were to come together to hear, question, discuss, and judge sinful behavior by church members who were unrepentant and in need of discipline.  This is needed to keep the testimony of the church untainted by gross immorality and maintain the blessing of a proper relationship between the church and the heavenly Father.  (The subject of discipline is discussed in further detail later in this paper).

In summary, there were at least five different types of meetings for which the early church assembled which serve as examples for the present church.  These types may be referred to as the remembrance meeting, the open ministry meeting, the ministry meeting, the prayer meeting, and a disciplinary meeting.  At least three of these meetings are characterized either by worship or edification (e.g., the remembrance meeting, the open ministry meeting, and the ministry meeting).

Worship and Edification and Their Place in Early Church Meetings

Worship gives praise and honor to the Lord for all that He is and all that He has done for us.  Worship goes forth from man up to God.  Worship gives glory to God and should be done with reverence and respect. 

Edification is the ‘building up’ or strengthening of members of a local church or the church as a whole.  Edification comes from God down to man through the exercise of spiritual gifts and through application of the Word of God to each believer by the Holy Spirit.  Edification may come by the means of the following gifts given by the Holy Spirit: wisdom, knowledge, faith, healing[4], working of miracles, discernment of spirits, teaching, prophecy[5], tongues[6], interpretation of tongues, a pastoral (or guiding) gift, evangelism, service, exhortation, generosity, mercy, and leadership (see Romans 12:3-8; 1 Corinthians 12:4-11; & Ephesians 4:11-13 for the listing of these gifts).

Examining the purpose of each meeting for which the early churches assembled, we find that the remembrance meeting was strongly characterized by worship as believers remembered the death and resurrection of the Lord Jesus Christ.  A mixture of worship and edification characterized the open ministry meeting as each member shared their gift or a pertinent message or thought consistent with God’s Word as led by the Holy Spirit.  The ministry meeting or sermon was primarily for edification of the church.  The prayer meeting was characterized by expressing concern for fellow Christians and the unsaved or by requesting qualities of character which might lead to the glory of God.  The discipline meeting was characterized by maintaining a purity within the church which represents Christ on this earth.

Leadership and Participation in Church Meetings

Whether for worship or edification, the meetings at almost all churches within Christendom today are presided over by a select group of men or women[7] (i.e., the clergy).  Typically, these persons are considered qualified for this position of leadership after completion of seminary school and ordination by the particular denomination or ‘church’ which they represent.  They are designated by various terms particular to their denomination such as bishop, minister, pastor, reverend, and priest. 

While not all designations of church positions used by denominations are of Biblical origin, the terms ‘bishop’, ‘elder’, and ‘deacon’ are Biblical.  They designate the roles of particular persons within the early church.  The Bible also uses the term ‘pastor.’  Let us first outline these roles as described in the New Testament and then compare their use in Christendom today against the Biblical record of these roles in the early churches.

The English word ‘bishop’ used in the King James Version of the Bible corresponds to the word episkopos  from the original Greek text.  Episkopos is derived from the Greek words epi, meaning ‘over’, and skopeo, meaning ‘to look or watch’, which combine as ‘watch over.’  Hence, episkopos may be translated more directly and correctly as ‘overseer’ rather than ‘bishop,’ (such is the translation in the New King James Version, the New American Standard Bible, and in the J.N. Darby translation, see Acts 20:28 for an example).

The English word ‘elder’ used in the New Testament corresponds to the Greek word presbuteros.  The term ‘elder’ is frequently used to describe the same function as an overseer within a local church.  This is evidenced by the interchangeable use of these words in Titus 1:5-7 and Acts 20:17,28.  The use of the word ‘elder’ serves to describe and recognize the spiritual maturity and experience possessed by older men who exercise oversight.  Through use of the word ‘elder’ in place of ‘overseer,’ the Lord emphasizes the value of experience that comes with age and which is helpful for exercising proper oversight.  Though an overseer, as defined in 1 Timothy 3, is not required to be an elderly man, instruction teaches that he should keep “his children under control” and should not be a “new convert” (1 Timothy 3:4,6).  These statements manifest that some age and experience is required in addition to the possession of sound doctrine for oversight.  The attributes that overseers or elders must possess are listed in 1 Timothy 3 and Titus 1.

The role of an elder or overseer is to exercise spiritual oversight for the members and doctrine of the church.  Those exercising oversight must be “able to teach” (1 Timothy 3:2), though not necessarily gifted at teaching (as spoken of in Ephesians 4:11).  They must “be able both to exhort in sound doctrine and to refute those who contradict”    (Titus 1:9).  They are to be on guard and shepherd the church of God against wolves from without and false teaching from within (Acts 20:28-31).  They are “to be examples to the flock” (1 Peter 5:3).  In short, an overseer is to be familiar with sound doctrine, to be a guardian of the truth, and to lead by example.

A careful reading of the Bible also reveals that each early church had several elders or overseers (see Acts 20:17), not just one.  Although the early churches had several overseers, there is no Scriptural evidence supporting a power structure in which a lower level of overseers reported to a head overseer (or bishop) as is commonly practiced in some branches of Christendom today.  Contrary to such hierarchical practice, we read that the Apostle Paul had “encouraged” (not ordered) Apollos to visit the church at Corinth; however, Apollos had declined to do so at the time and delayed a visit to Corinth to a future time when he would have the desire and opportunity (see                   1 Corinthians 16:12).  Through this example, we see that Apollos was not required to follow orders or requests from Paul with regard to his service for the Lord even though Paul was an apostle.  Rather, we find that each Christian must answer directly to the Head of the church who is Jesus Christ (Ephesians 5:23).

The English word ‘deacon’ used in 1 Timothy 3:8-13 is from the Greek word diakanos which is elsewhere also translated as ‘servant’ or ‘minister.’  The role of the deacon (or minister) is to tend to the temporal, non-spiritual needs of the church.  An excellent example is given in Acts 6:1-7.  In this portion, after a dispute had arisen between the Hellenistic Jews and the native Jews within the church at Jerusalem, seven men[8] were chosen to make a fair daily distribution of foodstuffs to the widows within the church.  It is instructive to note that although the task seemed menial (i.e., the serving of food), spiritual men of integrity and wisdom were sought.

Women may also serve as deacons as evidenced by the Apostle Paul’s reference to Phoebe as “a servant (diakanos) of the church which is at Cenchrea” (Romans 16:1).  Another example of a deacon’s role might be the handling of the financial matters of the church.  With so many news reports over the last few years concerning the misuse or embezzlement of church funds for personal gain, the need for God fearing, righteous persons to do the work of a deacon is very evident today.

The word ‘pastor(s)’ appears only once in the New Testament.  It occurs in Ephesians 4:11 as part of a list of gifts which Christ has given to the church.  The Greek word translated in English as ‘pastor’ is from a root of the Greek word poimen which is translated in English as ‘shepherd.’  From this, we can infer that a pastor is gifted with the ability to act as a shepherd to other church members.  A pastor may be especially adept at guiding someone back who has gone astray or may have the ability to comfort and encourage others during difficult times in a very personal way.  This gift undoubtedly belonged to some of the elders of the early church who were instructed to shepherd the church of God (see Acts 20:28 and 1 Peter 5:2), but it might also be possessed by others in the church as well.  The gift of a pastor may be used for personal and perhaps private interaction with believers not easily reached by encouragement or admonition delivered during more formal church gatherings.

Contrary to the use of the term ‘pastor’ in modern day Protestantism, it does not necessarily imply that one has a gift of teaching.  In fact, ‘teachers’ are listed immediately after ‘pastors’ in Ephesians 4:11, thereby inferring that these are separate gifts which Christ has given to the church.  Though it may be possible for a single person to be gifted both as a pastor and a teacher, it is commonly assumed by congregations in the denominational systems that such is the case with their ‘pastor.’

Although the roles and gifts outlined above arementioned in the Bible, there is no direction given in Scripture for such persons to form a ‘clergy’ which exclusively conducts meetings.  In fact, the Apostle Peter exhorts elders to “shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock,” (1 Peter 5:2-3, italics and boldface added).  Neither is there Scriptural support for the remaining believers to form the ‘laity’ and passively attend meetings. 

The clearest direction for the form of order in a church meeting is given by the Apostle Paul in his first letter to the Corinthian believers.  In 1 Corinthians 14:23-40, he instructs them concerning their conduct when “the whole church should assemble together” for what we have previously referred to as the open ministry meeting.  The thrust of his instruction is “Let all things be done for edification. … Let all things be done properly and in an orderly manner” (1Corinthians 14:26,40).  Unfortunately, many in the denominational systems use this particular portion in 1 Corinthians as justification for a clergy system.  They argue that a clergy system prevents the disorder described within the Corinthian church.

While it may be true that a clergy system can prevent disorder, notice the solution to disorder given by the Apostle Paul: “If anyone speaks in a tongue, it should be by two or at the most three, and each in turn” (1 Corinthians 14:27), and “For you can all prophesy one by one” (1 Corinthians 14:31).  Paul states what should be God’s order as directed by the Holy Spirit.  Although there had been disorder, His solution is not control by one man or a class of men (i.e., a clergy), but rather, subjection of all to God’s order.  The Corinthians were to speak one at a time and wait patiently, in dependence upon the Holy Spirit, for a time during which to speak.  While others spoke, they were to listen to the message being delivered for the edification of the church and judge (i.e., discern) what was being taught. 

Throughout this entire portion of 1 Corinthians 14, the Apostle Paul never intimates that the two or three speaking or prophesying are to be limited to those who are elders, overseers, or pastors.  Rather, any might have the opportunity to share with the assembly if they have something from the Lord, be it a psalm, a doctrine, a tongue, a revelation, or an interpretation.  Although they may have been present, there is no mention of elders, overseers, or pastors in this portion at all.  In fact, throughout the New Testament, is there any instruction for elders, overseers, or pastors to lead a church meeting?  They undoubtedly took part in such gatherings but not necessarily in the leading role as do those in the clergy system today.  While it is evident that an evangelist might of necessity lead a church meeting while instructing new believers during the formation stage of a church, there is no Scriptural evidence that such leadership should persist.

In addition to the lack of Scriptural support for the clergy system, its use often stifles the intended functioning of each member of the church.  The ‘laity’ are prevented from offering prayers, hymns, a word of teaching, and the chance to administer the Lord’s supper (breaking bread and sharing the cup of wine at the ‘remembrance meeting’).  This contradicts the teaching of the Apostle Peter who refers to Christian believers “as a holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ”          (1 Peter 2:5).  Peter addressed these words to Christians in general, not specifically to overseers, elders, or pastors.  These words teach the priesthood of every believer (see also 1 Peter 2:9 and Revelation 1:6).  A priesthood that is to “continually offer up a sacrifice of praise to God, that is, the fruit of the lips that give thanks to His name. And do not neglect doing good and sharing; for with such sacrifices God is pleased” (Hebrews 13:15-16).  Even though many claim to understand that all believers are priests, this teaching is effectively denied or limited in practice by those who submit to the clergy system.

The clergy system may also diminish the value of Christ’s work on the cross in the eyes of some by giving a false impression.  Because of the control he yields, the clergyman in some systems may tend to be perceived as an intermediary between man and God (i.e., a priest).  However, Christians no longer need to seek God through an intermediary as in past times when the Jews were required by the Mosaic Law to bring an animal to the priests at the temple in Jerusalem.  The priests would serve as an intermediary and offer the animal as a sacrifice on behalf of the people to make restitution for their sins (for “without shedding of blood there is no forgiveness [of sins],” Hebrews 9:22).  Instead, Christ has made the all-sufficient sacrifice (of which the Old Testament sacrifices in the Jewish temple were a foreshadow) by taking God’s judgment of our sins upon Himself and shedding His blood on the cross “that whoever believes in Him should not perish, but have eternal life” (John 3:16).

When Christ died, “the veil of the [Jewish] temple was torn in two from top to bottom” (Matthew 27:51).  Prior to Christ’s crucifixion, God intended that the veil separate the people and the priests of Israel from the holy place in the Jewish temple where He dwelled.  Only the high priest was allowed within the veil and only on one day each year when he was to provide a sin offering for himself and the entire nation of Israel (see Leviticus 16).  The tearing of this veil upon Christ’s death is symbolic of the fact that, because of the sufficiency of Christ’s sacrifice, man need no longer be separated from God.  In short, each believer may now approach God directly on the basis of the blood of Christ rather than through the offerings of an intermediary priest.  Again, this expresses the principle of the priesthood of all believers, who now have direct access to God, and thus, ends the need for an intermediary clergy.  No mortal man is now our mediator, “For there is one God, and one mediator also between God and man, the man Christ Jesus” (1 Timothy 2:5).  The extinction of the need for an intermediary priesthood such as Israel’s is covered in the book of Hebrews chapters 5-10.

The preceding paragraphs may still leave you wondering about the function of elders and overseers within the church.  Perhaps an analogy to an engineering office may be useful at demonstrating the function of elders and overseers within the church.  At the engineering office, the principals and senior engineering associates use their years of experience and accumulated knowledge to oversee the work of less experienced engineers.  Although not as experienced, these young engineers are still permitted to practice engineering (i.e., run calculations, prepare plans, and deal with the architect/client).  If a young engineer makes an error in a calculation or on a drawing which contradicts sound engineering practice, a senior engineer will play a role akin to the elder or overseer in the church and correct him with the hope that he will learn and develop as an engineer.  The young engineer would not be restricted from practicing engineering unless he made repeated mistakes and refused to recognize sound engineering practice, in which case he might be fired (the equivalent of excommunication).

Now let us turn the analogy to demonstrate how the engineering office would be run if it mirrored the clergy system.  It would be akin to placing the entire engineering burden upon the principals and senior engineering associates while restricting the remaining so-called engineers to filing, typing, and non-engineering duties.  This would result in an overburdened and burned-out senior engineering staff and produce underachievement and a waste of talent from the younger engineers.  The full engineering potential of the younger engineers would never be realized.

This brings to mind the admonishment by the writer of the epistle to the Hebrews: “For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God,” (Hebrews 5:12).  How can one fully grow as a Christian to become a teacher and defender of the faith when restricted by the clergy system?  Instead, God expresses His wishes for the result of the work of those active in the church in Ephesians 4:11-16 : “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain 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.  As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking truth in love, we are to grow up in all aspects into Him, who is the head, even Christ, from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love” (boldface added for emphasis).  This requires that, as believers, we each do our part to grow as Christians in response to Christ’s leading and, in the process, help others to mature also.

As a Scriptural example of the possible consequences of domination by a single man within the church, we have the New Testament record of Diotrephes.  The Apostle John gives his assessment of the actions of this controlling man in one of the early churches: “I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say.  For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, neither does he himself receive the brethren, and he forbids those who desire to do so, and puts them out of the church” (see 3 John 1:9-10). 

Historically, we can look back upon cases where men have used the clergy system within Christendom to first subjugate and then control, manipulate, and financially exploit people and nations.  Many of the actions and false teachings promoted by clerical leaders of the Roman Catholic Church over the centuries serve as an example of this behavior {e.g., the doctrine of Purgatory (593 A.D.), the Inquisition (1184 A.D.), the Sale of Indulgences (1190 A.D.), the Bible forbidden to laymen (placed on the Index of Forbidden Books by the Council of Toulouse 1229 A.D.), requiring confession of sins to a priest, etc.}.  The abuse of authority among clergy within Protestant or Orthodox denominations also exists and is certainly an abomination in the sight of the Lord. 

The dark picture of a tyrannical clergy system painted in the preceding two paragraphs is obviously one brought about by men who have been corrupted by the pursuit of power and money.  In sharp contrast, there is no denying that through the years many persons in the clergy system have sincerely dedicated their lives to the service of the Lord and His church, often at a high personal cost.  There is also no denying the use of such persons by the Lord Jesus to His honor and glory through evangelism, teaching, and exhortation, even today.  A question to be considered is, “Does evidence of the Lord’s work in such a person’s ministry validate the clergy system or does He intervene in spite of the clergy system?”  A thorough study of the Scriptures reveals the latter to be the case for reasons stated in this paper.  The Lord intervenes in spite of the clergy system because He loves His people, just as He can intervene to use every Christian in spite of our faults.  However, when we learn of a practice in our life which is contrary to His will, we should act responsibly and make the necessary changes to be consistent with His will so that we may be more useful for His purposes (see 2 Timothy 2:20-21).

Though not the intention of many of those within its ranks, the clergy system (as evidenced in many congregations today) manages to conquer or defeat the people of God whom it purports to serve, even in churches where the ‘pastor’ or ‘minister’ is sincerely serving the Lord.  In many instances, contrary to the desire of the clergyman, this conquering is the byproduct of a system indifferent to the slothfulness of laymen.  Unfortunately, many Christians feel that they are too busy to spend the time necessary to read, study, and understand the Bible.  Instead, they rely on the ‘pastor’ or ‘minister,’ whom they financially support, to devote himself to the full-time study and teaching of the Word of God.  The ‘pastor’ or ‘minister’ is then to transmit this knowledge to the ‘laity’ each Sunday.  No ‘pastor’ or ‘minister,’ regardless of how gifted or well intentioned, can provide a one hour sermon which will substitute for a week’s worth of personal study and meditation upon the Bible.

Reliance upon the ‘pastor’ or ‘minister’ frequently results in a ‘laity’ which is spiritually malnourished, not well grounded in Scripture, and susceptible to false teaching either from within or without the church.  This is exactly what the Apostle Paul warned against in Ephesians 4:14: “we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming.”  Instead, we are to “examine everything carefully; hold fast to that which is good” (1 Thessalonians 5:21).  We are to be active in our reception of the Word and testing what is taught by others as was said of the Bereans when taught by Paul and Silas : “for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so”  (Acts 17:11).  What were the results of this personal examination by the Bereans?  “Many of them therefore believed” (Acts 17:12).  As a consequence of their diligent study, we can be sure that the Berean’s spiritual experience was not based purely on emotion, but rather on the firm foundation of God’s promises revealed through His written Word and ingrained in their minds.  We might also recall that, when asked by the Pharisees to name the greatest commandment, the Lord Jesus said, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matthew 22:37, boldface and italics added).  Therefore, personal study and understanding are important.

Additionally, the Bible teaches that as believers we are to “be ready always to give answer to every man that asketh you a reason of the hope that is in you with meekness and fear,” (1^st Peter 3:15, KJV).  This applies to all believers, not just the ‘pastor.’  How can we confidently give Scriptural responses to the questions of others if we are relying upon the ‘pastor’ to do our studying for us?  Unfortunately, the clergyman frequently becomes a convenient means of excusing ourselves from living for Christ in order to pursue our own interests.  In this way, the clergy system may retard the spiritual growth of the people of Christ who choose not to seek the full potential which God desires for them in their service to Him.

Recognition of Elders, Overseers, Deacons, and Pastors

After reading the preceding portion, a perfectly sensible question might be: “How are elders, overseers, deacons, and pastors to be selected in a local church?”  The New Testament record of the early church gives several examples of the selection of men for various responsibilities. 

Elders and Overseers (i.e., Bishops)

As to the ordination of elders and overseers, we have several Scriptures to which we can refer:

1. During the missionary journey of the Apostle Paul and Barnabas in the regions of Derbe, Lystra, and Iconium, the Bible states that “after they [Paul, Barnabas, and their disciples] had preached the gospel to that city [Derbe] and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying ‘Through many tribulations we must enter the Kingdom of God.’  And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they believed.”  (Acts 14:23)

• When the Apostle Paul called upon the elders of the church in Ephesus to bid them farewell, he warned them, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.”  (Acts 20:28)

• The Apostle Paul instructed Titus, a trusted disciple, to “appoint elders in every city [in Crete] as I directed you.” (Titus 1:5)

• Relating to the recognition of overseers is 1 Timothy 3 where qualifications or characteristics of an overseer are listed.  Here the Bible states that “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work which he desires to do.”  (1 Timothy 3:1)

Of the four verses listed, two give examples of appointment by an apostle or apostolic delegate (i.e., Titus), another gives an example of appointment by the Holy Spirit, and the last gives desire as one of the needed attributes.

At the time of the early church, many within the church were propagating false doctrine and advocating a return to the Mosaic law.  (Sadly, such is still the case today.)  The fact that God desires righteous men to serve as overseers in the churches and guard against such false teaching was not yet established.  The Old Testament gave no direction for the conduct or order of the church and they did not yet have the complete written record of the New Testament to consult.  Thus, they needed direction from God through the Holy Spirit and the teaching of the apostles. Therefore, it was the responsibility of the apostles and disciples under their direction to point out godly men for recognition as overseers at some churches as evidenced in Acts 14:23 and Titus 1.  At other churches, the Holy Spirit revealed the need for some to act as overseers as was the case of the Ephesian elders spoken of in Acts 20:28.

Notice that the local church did not have a hand in the selection of its overseers.  In fact, instruction regarding the selection of overseers is not provided in any of the epistles addressed to the churches.  Rather, a list of attributes which overseers must possess is given in epistles addressed to specific disciples (Timothy and Titus) who were helping the Apostle Paul.  In the case of Titus, he was instructed to appoint elders who had these attributes in the churches of Crete.  With regards to Timothy, no instruction is given for him to appoint overseers at Ephesus.  Rather, he is instructed to “point out these things [among which are attributes of overseers] to the brethren” and to “prescribe and teach these things” (1 Timothy 4:6,11).  Therefore, it appears that the Apostle Paul’s instructions to Timothy were given to stir up those already qualified to function in the needed role of an overseer and to encourage those who should aspire to exercise oversight.  No appointment by men within the church is listed as necessary to perform this role.

When the New Testament was written, the Holy Spirit chose to include 1 Timothy and Titus as part of Scripture.  These epistles demonstrate the lives that Christian men and women should desire to live.  The attributes of overseers given in these epistles also provide the church with a description by which  they may recognize those men who are worthy of acting as overseers.  Now that we have the written revelation of God’s order for the church, godly men simply need to recognize the need for overseers in the church, desire to conduct their life in an upright manner consistent with the attributes presented in 1 Timothy and Titus, study the Scriptures to know how to rightly divide the Word of God, and act responsibly as an overseer if so led by the Holy Spirit as they advance in their spiritual maturity and age.

It is the responsibility of the individuals  who comprise the church:

1. To recognize qualified men acting as overseers: “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work.” (1 Thessalonians 5:12-13);

• To follow their example: “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith.” (Hebrews 13:7);

• To listen and comply with their advice and guidance: “Obey your leaders and submit to them; for they keep watch over your souls, as those who will give an account.” (Hebrews 13:17).

When appropriate men (whose lives are in accordance with the aforementioned attributes) act as overseers, the church should recognize them as overseers without need of giving them an official title.  In fact, Jesus discourages the use of titles to distinguish among brethren, as can be seen in Matthew 23:8-10: “But do not be called Rabbi; for One is your Teacher, and you are all brothers.  And do not call anyone on earth your father; for One is your Father, He who is in heaven.  And do not be called leaders; for One is your Leader, that is, Christ.”

Deacons (i.e., Servants or Ministers)

With regard to the selection of deacons, the Bible provides attributes which deacons (or ministers) must possess in 1 Timothy 3:8-13.  Additionally, Acts 6:1-6 tells of a difficulty within the early church regarding the serving of tables which required the selection of deacons (or ministers):  “Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Jews, because their widows were being overlooked in the daily serving of food.  And the twelve [apostles] 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.  But 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.  But we will devote ourselves to prayer, and to the ministry of the word.’  And 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.  And these they brought before the apostles; and after praying, they laid their hands on them.”  Notice that the entire congregation selected these servants (i.e., deacons or ministers) and then brought them before the apostles.  We can conclude then, that everybody in a local church should have the opportunity for input concerning the selection of deacons.

Pastors

As previously mentioned, the work of a pastor is shepherding – counseling, practically applying the Word to individual lives, and leading by example.  The only mention of pastors in the Bible states that they are a gift to the church from Christ (see Ephesians 4:11).  Because the ability to act as a pastor is a gift, no selection or ordination is needed.  The person must simply have the desire to exercise the gift.  Neither is it implied that each local church may have one.  Some local churches may be gifted with several pastors, while others may not have any pastors and may be in need of periodic visitation by pastors from other churches.  As with overseers, the church should recognize them as pastors without need of giving them an official title

The Laying on of Hands

Before leaving the subject of recognition of elders, overseers, deacons, and pastors, the subject of ‘laying on of hands’ should be addressed.  Some within Christendom today teach the ‘laying on of hands’ to be a Scriptural confirmation for ordination by those within the church.  Let us take a look at the New Testament passages which use the phrase ‘laying on of hands.’  The ‘laying on of hands’ recorded in the New Testament may be classified according to the following three purposes:

1. To signify an identification or association with the person on whom the hands are laid.  Examples of this include Acts 6:6, Acts 13:3, 1 Timothy 5:22.

• To bestow either the Holy Spirit or a gift upon the person on whom the hands are laid.  Examples of this include Acts 8:17, Acts 9:17, Acts 19:6, 1 Timothy 4:14,    2 Timothy 1:6.

• To heal persons from their illnesses or handicaps.  Examples of this include   Luke 4:40, Luke 13:13, Acts 28:8.

Since our purpose here is to look at the laying on of hands in connection with selection or ‘ordination,’ let us take a closer look at some of the examples in the first category which are often used to support ordination.  The first category is identified as the ‘laying on of hands’ to signify an identification or association with the person on whom the hands are laid.  Such a meaning for the laying on of hands is illustrated in the Old Testament.  For example, when the Mosaic law was being instituted, we read that the Lord spoke to Moses saying:

“So shall you present the Levites [priests] before the tent of meeting.  You shall also assemble the whole congregation of the sons of Israel, and present the Levites before the Lord; and the sons of Israel shall lay their hands on the Levites.  Aaron then shall present the Levites before the Lord as wave offering from the sons of Israel, that they may qualify to perform the service of the Lord.  Now the Levites shall lay their hands on the heads of the bulls; then offer the one for a sin offering and the other for a burnt offering to the Lord, to make atonement for the Levites” (Numbers 8:9-12; see also Leviticus 8:16).

The implied significance of the sons (i.e., nation) of Israel laying their hands on the Levites  was that they were showing an identification with the Levites.  The sons of Israel were acknowledging that the Levites were, in effect, taking their place before God.  This became the priestly duty of the Levites.  In turn, the Levites laid their hands on the heads of the bulls which were to be sacrificed as a sin offering.  By doing so, they were identifying themselves with the bulls to be offered.  In effect, they were illustrating that the bulls were taking their place as though their sins (and in turn the sins of the sons of Israel) were placed upon the bull.  We see from this that people are identifying themselves in God’s eyes with the object on whom their hands are laid.

Now look at the New Testament verses which have a similar meaning implied by the term – ‘laying on of hands.’  In 1 Timothy 5:22, the Apostle Paul instructs Timothy, “Do not lay hands upon anyone too hastily and thus share responsibility for the sins of others; keep yourself free from sin.”  From this, we can understand that he means not to identify with someone too quickly.  Get to know one first before allowing him/her to become associated with you, especially in the breaking of bread.  Otherwise, there is a danger that others who may be aware of this person’s wicked ways will also judge you, and consequently the church, to be of the same character.  The church then shares in the sin of such a person and the poor testimony that it gives to the world. 

Another important illustration of ‘laying on of hands’ for the purpose of identification is given in Acts chapter 13.  There we read of the church at Antioch.  “And while they were ministering to the Lord and fasting, the Holy Spirit said, ‘Set apart for Me Barnabas and Saul for the work to which I have called them.’  Then, when they had fasted and prayed and laid their hands on them, they sent them away”  (Acts 13:2-3).  In this instance, by the laying on of hands, the church at Antioch identified itself as partners with Barnabas and Saul in the missionary work which they were setting out to do.  This is not a passage validating ordination by man as some have supposed.  The passage clearly expresses that Barnabas and Saul were “set apart … for the work to which I have called them” by the Holy Spirit, not by men in the church at Antioch.  Furthermore, verse 5 states that they were “sent out by the Holy Spirit.”  It does not say that they were sent out by the church at Antioch.

Additionally, we read in preceding chapters that Barnabas was “full of the Holy Spirit and of faith” (Acts 11:24).  In preceding chapters, we also read of Barnabas and Saul “that for an entire year they met with the church [at Antioch], and taught considerable numbers [of people]” (Acts 11:26).  Apparently, they were already teaching and ministering to believers in the church at Antioch prior to the ‘laying on of hands’ by members of this same church as described in Acts chapter 13.  Therefore, it is evident that the ‘laying on of hands’ by those of the church at Antioch (Acts 13:3) did not constitute ordination of Barnabas and Saul.

Responsibility

As a word of warning, the absence of an official clergy system does not eliminate the previously mentioned dangers caused by controlling men or lazy believers who are indifferent in their service to God.  An unofficial form of clergy can arise when believers in a local church neglect to exercise their priestly responsibilities and gifts.  Rather than offering prayers, hymns, or Biblical messages during meetings, they wait for others to act on their behalf.  Through passivity, the privileges and responsibilities may be relegated to a single man or a small group of men who, though sensing the lack of participation by others, refuse to shrink from their priestly duties out of a love for the Lord. 

Persons who neglect to exercise their priestly responsibilities and gifts may need encouragement to grow spiritually.  Many factors may affect one’s willingness or ability to contribute and/or the frequency of these contributions.  Some of these factors may include timidity, spiritual maturity, lack of familiarity with Scriptures, or limited preparation during the week due to other obligations.  Priestly contributions may also be affected by limited opportunities resulting from a large local church with many participants or by the fact that the person’s gift may not be in the vocal aspects of the church.  For these reasons, it is dangerous to equate infrequent participation with an absence of appreciation for the Lord.  Because some of the factors mentioned require time to overcome, patience, understanding, and love from the church is required and care should be taken so that encouragement is not perceived as pressure. 

We would do well to apply the lesson of the widow’s coins to our priestly service.  Remember the perspective of the Lord Jesus when viewing the poor widow’s donation to God at the temple:

“And He looked up and saw the rich putting their gifts into the treasury.  And He saw a certain poor widow putting in two small copper coins.  And He said, “Truly I say to you, this poor widow put in more than all of them;  for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on.”  (Matthew 21:1-4)

What may appear of little value to men may be of great value to God.  Though we may be only an infant spiritually or have but a short feeble prayer to offer, we can be sure that it is of great value and honor to God if said with sincerity.  Therefore, we should take encouragement to offer our spiritual ‘pennies’ at the feet of the Lord Jesus and diligently continue in spiritual growth with the knowledge that those pennies will become nickels, dimes, quarters, and silver dollars.  

In contrast to lack of contribution, it is possible for a person to participate without the leading of the Holy Spirit.  They may do so on a regular basis out of routine and without a true desire to honor the Lord.  Others may participate out of the desire to give the impression of being ‘knowledgeable’ or ‘righteous’ before others in the church (see Matthew 6:1-7).  Still others may zealously participate out of a desire to exercise control or influence upon others and gain a sense of power (see 3 John 1:9-10).

Ultimately, only God can truly assess the actions, service, contributions, and motivations of those involved in the church.  Christians should not take this upon themselves (1 Corinthians 4:3-5).  Regardless of how others in the church appear to be handling their spiritual responsibilities, it is important to remember that each believer must answer to the Lord for his or her own spiritual responsibilities.  How are you doing with yours?

The Necessity for Church Discipline

The church is not to blindly accept the profession of a Christian.  Conduct (a.k.a. work or fruit) should give evidence to support a person’s profession of faith in Christ (see 1 John 1:6-7, John 15:1-8, James 2:14-20, and Matthew 13:18-23).  However, it may be that some genuine Christians are at a period in their life when their conduct is contrary to the clearly expressed will of God.  Christians who engage in clearly immoral behavior still are part of the church in the eyes of the Lord; however, if unrepentant, they may appear indistinguishable from unbelievers or apostates to other members of the church.  The church then must obey the teaching of Jesus Christ and the Apostle Paul by refusing to associate with the unrepentant sinners within the church.  The testimony of the church before mankind as “the pillar and support of the truth” (1 Timothy 3:15) and the honoring of the Lord’s name depend on this.

Scriptural precedence for discipline and even excommunication (i.e., to be put out of fellowship) from the church, when necessary, is first provided by the Lord Jesus in Matthew 18:15-17: “And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.  But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed.  And if he refuses to listen to them, tell it to the church; and if he refuses to listen to the church, let him be to you as a Gentile and a tax-gatherer.”  As can be seen in this passage, the immediate desire should not be to publicly expose and hastily expel fellow believers who have sinned.  Rather, out of concern for them, the Lord’s instruction requests that we privately and kindly make them aware of their sin so that they might repent of it and their testimony be restored.  (Such sentiment is also expressed by the Apostle Paul in Galatians 6:1: “Brethren, even if a man is caught in any trespass, you who are spiritual restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted.”)  However, if such a person refuses to acknowledge and repent of his/her sin after having it repeatedly brought to his/her attention and eventually the local church’s attention, Jesus instructs in verse 17 that this person is to be regarded as an unbeliever (though he may in fact be a backslidden believer) and must be put out of fellowship.

Another example of excommunication is given in 1 Corinthians 5.  In this chapter, the Apostle Paul admonishes the Corinthian church for overlooking the sin of a man in their midst who was sleeping with his father’s wife (i.e., his stepmother).  He instructs them “not to associate with any so-called brother if he should be an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler” (1 Corinthians 5:9, italics added).  He also teaches that “a little leaven leavens the whole lump of dough” (1 Corinthians 5:6) indicating that tolerance of the sin of this man resulted in a deleterious effect upon the entire church.  When unbelievers see a person openly acting immorally without remorse while claiming to be a Christian and gathering with the local church, they naturally assume that such immorality is tolerated within the church and come to associate immoral activity with those who call themselves Christians.  This gives a poor testimony and dishonors the name of the Lord.

To project the proper testimony of the church to the world, the Apostle Paul instructed the Corinthian saints to “deliver such an one unto Satan to the destruction of his flesh, that his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5).  The unrepentant person, whose immorality is the result of fleshly living, is put out of association with the church and is given over for Satan to sift in hope that he might learn that there is no good in the flesh.  (For similar reasons, the Lord Jesus allowed Satan to sift Peter so that he would learn not to trust in his flesh, see Luke 22:31-34). 

Though unrepentant after excommunication from the church at Corinth, suppose this man had sought fellowship with Christians in a church at a different location, for example, the church at Ephesus.  Should the Ephesian church receive this man into fellowship? Jesus taught of the church that “whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.  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” (Matthew 18:18-19).  Therefore, if the Corinthian church had acted with good cause to excommunicate the man, God would recognize this decision as a binding act of the church.  To be in accordance with God’s will, the church at Ephesus must act in concert with the church at Corinth and refuse fellowship to this man.  To receive the man would deny the unity of the body of Christ (the church) and undermine God’s judgment upon this man as implemented by the church at Corinth.  As previously noted, it would also result in the entire church partaking of the man’s sin (i.e., “a little leaven leavens the whole lump”).  Therefore, it is important that a local church know with whom they are associating and receiving into fellowship.  Along this line of thought, the Apostle Paul instructed Timothy : “Do not lay hands upon anyone too hastily and thus share responsibility for the sins of others; keep yourself free from sin” (1 Timothy 5:22).

It is evident that there is need for communication between the local churches so that together they might give forth a unified testimony as “the pillar and support of the truth.”  In the days of the early church, we read of men such as Paul, Apollos, and others who traveled between the churches to instruct and minister to them and keep them consistent in their practices.  Also, letters of introduction were written by widely recognized members of a local church to commend fellow believers in good standing who were traveling to distant churches where they were unknown.  For example, after Aquila and Priscilla had explained to Apollos “the way of God more accurately” in Ephesus, we read that “when he wanted to go across to Achaia, the brethren [in the church at Ephesus] encouraged him and wrote to the disciples [in the church at Corinth] to welcome him” (Acts 18:27).  Also, the Apostle Paul indicated in 2 Corinthians 3:1-3 that unknown ones needed commendatory letters to introduce them to other churches, though he did not, since he and the Corinthians knew each other so well.  Other Scriptural examples or references to letters of commendation may be found in 1 Corinthians 16:3 and the book of Philemon which is itself a letter of commendation from the Apostle Paul to the church in the house of Archippus and Apphia on behalf of the runaway slave Onesimus.

Unfortunately, today there are many congregations that quickly welcome anybody into fellowship without knowing anything about them.  These gatherings allow any stranger who comes into their presence on Sunday morning to associate with them through partaking of the bread and the wine.  By receiving such strangers without knowing whether they are living in unjudged sin (e.g., fornication, drunkenness, homosexuality, etc.) or possess false doctrines or beliefs (e.g., denying the deity of Christ, trusting in works for salvation rather than the shedding of the blood of Christ, etc.), the church is partaking in the sins of such a person.  Such visiting strangers may actually have been excommunicated from another church for good reason, yet the receiving congregation readily accepts them into their fellowship.

The Scriptures teach, “Do not lay hands upon anyone too hastily and thus share responsibility for the sins of others.”  Therefore, the receiving church should get to know the person wishing to come into fellowship.  This may take some time and will require understanding on the part of the person wishing to join the testimony of the local church.

Such a guarded approach to associations and fellowship does not necessarily mean that a person who is excommunicated from fellowship is not a Christian.  It is simply a recognition by the church that the person’s conduct is clearly contrary to the teaching of the Bible.  Excommunication or withholding fellowship should be done with the hope that the person refused fellowship might come to a recognition of their sin, repent of it, and be restored to fellowship.  Eventually, such was the case for the excommunicated man previously mentioned in 1 Corinthians 5.  The Apostle Paul writes regarding this man  in 2 Corinthians 2:5-8: ”But if any has caused sorrow, he has caused sorrow not to me, but in some degree – in order not to say too much – to all of you.  Sufficient for such a one is this punishment which was inflicted by the majority, so that on the contrary you should rather forgive and comfort him, lest somehow such a one be overwhelmed by excessive sorrow.  Wherefore I urge you to reaffirm your love for him.”  The story of the prodigal son is also an example of God’s will that we warmly receive back a wayward brother who has sincerely repented (see Luke 15,11-32).  We see then that the church should receive back into fellowship those who recognize their sin and repent of it as a result of excommunication.

Another passage of scripture containing the same line of thought regarding separation is 2 Timothy 2:15-22 : “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth.  But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene.  Among them are Hymenaeus  and Philetus, men who have gone astray from the truth saying that the resurrection has already taken place, and thus they upset the faith of some.  Nevertheless, the firm foundation of God stands, having this seal, ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of the Lord abstain from wickedness.’  Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor.  Therefore, if a man cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work.  Now flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.”  In this portion, an example is given of two men who were spreading false doctrine and we are warned that in a large house (i.e., professing Christendom) there are vessels to honor and some to dishonor.  If we desire to be useful servants of God, we are instructed to “abstain from wickedness” and to “cleanse” (i.e., separate) ourselves from the “vessels of dishonor.”  We are to be “with those who call on the Lord from a pure heart,” not from a heart contaminated by the acceptance and practice of unrepentant sin.

Scriptural Principles for Judging

The preceding portion regarding church discipline requires the use of judgment.  Many people with limited acquaintance with the Bible come to various conclusions about whether a Christian should judge.  Some people are familiar with verses that forbid judgment while others are familiar with verses that command judgment.  To remove confusion regarding this subject it is necessary to examine the context of each verse which speaks of judgment.  In the hope of facilitating this exercise, the following portion attempts to categorize, by context, New Testament verses that speak of judging.

General Guidelines for Judging

People should not judge others with an air of superiority, especially when they have faults of their own which are not corrected (see Matthew 7:1-5 and Luke 6:37).  To do so will result in animosity and being called a hypocrite.  Judge yourself first and then humbly provide helpful criticism to others.  In short, a self righteous attitude will produce strife.  Unfortunately, the phrase “Do not judge lest you be judged” (Matthew 7:1) is the verse which many respond with in opposition to a preacher who reveals that their lifestyle is sinful and subject to God’s judgment.  They fail to understand that it is the Word of God as revealed in the Bible which is judging them rather than the preacher.  The preacher, who may very well be unaware of their sins, is merely the messenger of God’s Word.

Guidelines for Judging the World

Christians are not to judge the unsaved persons of the world; this is to be left to God (see 1 Corinthians 5:12-13).  This does not preclude Christians from recognizing immoral behavior in persons of the world as being sinful (e.g., see lists of sins in Romans 1:28-32 and 2 Timothy 3:2-5), but Christians are not to judge them in the sense of assigning punishment as the juries and governments of the world are required to do.  The Christian’s realm of discipline is within the church (see the preceding portion) while the governments of the world are to maintain order outside the church (see Romans 13:1-7).  Additionally, God deals directly with individual sinners.

Guidelines for Judging within the Church

Christians are to judge unrepentant persons within the church who manifestly exhibit immoral behavior (see 1 Corinthians 5:3,12).  See the preceding sections of this paper.

Christians are not to judge or speak against one another based upon actions which are not manifestly evil or sinful.  Judging or speaking against a brother or sister regarding doubtful matters breaks the command to love your neighbor as yourself.  It usurps the place of God as Judge, who alone can know the heart and motives of the other person.  (James 4:11-12).  It is better to endure a perceived wrong (e.g., a rude comment) and give the benefit of the doubt to the other person in the spirit of love (see 1 Corinthians 13:7, Colossians 3:12-14).

Christians are to judge disputes between members within the church rather than taking the dispute to the court of law established by man (see 1 Corinthians 6:1-6 and         Acts 6:1-6).

Christians are to personally judge their own sins before eating the bread or drinking the cup of the Lord (see 1 Corinthians 11:27-32).  Failure to do so will result in God’s discipline.

Christians are to judge the content of the teaching of others within the church (see 1 Corinthians 14:29).  Judgement is necessary for two reasons.  First, to ensure that the teaching is scriptural and thereby prevent the spread of false doctrine.  Second, to determine how the teaching applies to one’s own life.

Christians are not to judge the value of the service or ministry of other Christians (see 1 Corinthians 4:1-5).  Although the message presented by Apollos may have sounded better to some people than Paul’s message or vice versa, the value of the work of a servant of Christ should not be based upon perception.  Neither can the servant of Christ properly judge his own work.  Such evaluation should be left to the Lord alone.

Christians are not to judge the understanding of other Christians with regards to things such as being vegetarian, celebrating certain days, circumcision, etc. if they are done to the glory of God  (see Romans 14:1-13; 1 Corinthians 10:23-31; and Colossians 2:16).  Such things are matters of conscience and Christian liberty.  We should not let our beliefs on these nonessential matters stumble or offend fellow Christians.  Rather, remember that each Christian will be duly rewarded by the Lord for their service. 

Christians are not to judge or make distinctions based upon evil or ulterior motives (see James 2:1-4).

The Church as One Body

The need for discipline and separation from professing Christians who are dishonoring the Lord may appear to be at variance with the teaching of the one body of the church.  The New Testament teaches that the church is the body of Christ : “And He put all things in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Ephesians 1:22-23, see also Colossians 1:18).  Other verses teach that the church is one body : “For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.  For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit…But God has so composed the body, giving more abundant honor to that member which lacked, that there should be no division in the body, but that the members should have the same care for one another” (1 Corinthians 12:12-13, 24-25, see also Romans 12:3-5; Ephesians 4:4,15-16; Colossians 3:15).  With this same thought, Jesus prayed concerning believers “that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me.  And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one; I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me” (John 17:21-23).

Therefore, the question may be asked, “How are we to demonstrate the truth of the one body when we judge and separate from others who may actually be part of the body of Christ?”  Several points may be made in response to this question.  First, if we have gone about separating from the person properly by giving him a chance to repent, we will have reason to doubt whether he is actually a fellow member of the body of Christ, in which case the truth of the one body is kept.  Even if he is indeed a fellow Christian, our break in fellowship with him does not put him out of the church.  Rather, it is God’s method by which to convict his conscience.  An example is the dinner table of a family with many children.  Each child has a place at the table.  However, when one child has been unruly and needs punishing, his parents may send him to his room without dinner.  He is still a member of the family, and although it may be vacant for a while, he still has a place at the dinner table waiting when he has learned his lesson.  So it is with the unrepentant yet true believer who is refused fellowship because he is living in sin.  He is still a member of the body of Christ, and he still has a place in fellowship awaiting him when he repents from his sin.

It is also important to note that, throughout the New Testament, Christians are not instructed to keep the unity of the body but, rather, to keep the unity of the Spirit.  Although the church is one body and Christ knows who composes that body (“I am the good shepherd; and I know My own, and My own know Me,” John 10:14), fellow Christians not walking together in the unity of the Spirit may be unable to recognize one another.  The Apostle Paul instructed Christians to “walk in a manner worthy of the calling with which you have been called … being diligent to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3).  It is therefore important to “endeavor to keep the unity of the Spirit” amongst believers because the church can only present itself as unified to the world by following the Spirit.  The unity of the Spirit only occurs amongst those who’s walk is consistent with the will and character of God the Holy Spirit.  We should not forsake the truth presented by the Spirit in order to maintain unity with those members of the body who depart from the truth.  Elsewhere the Apostle Paul exhorts the church in Phillipi to be “of the same mind, maintaining the same love, united in spirit, intent on one purpose” (Phillipians 2:2).  Unity can only be achieved as far as the Spirit and truth are followed.  In short, maintaining unity with Christians from whom we should separate does not serve to unify the church.  Instead, it serves to unify rebellion against the Spirit and truth.

Concluding Remarks

Many Scriptural principles have been discussed in this paper which expose a contrast between the early church and the much of professing Christendom today concerning the conduct of the church.  Many people may argue that the truths presented in this paper (i.e., the proper use of the gift(s), the priesthood of each believer, discipline within the church, and separation from evil) are matters of individual discretion which are of minor importance and that what really matters is the attitude of one’s heart toward God.

While it is agreed that a failure to follow these truths will not result in a loss of salvation, we do live in a world of lost men, many of whom will mock and ridicule every failing of the church.  As shown in this paper, neglecting these truths can result in a weak and inconsistent testimony to the world by the church.  Unfortunately, in the eyes of many of the unsaved, these failures and hypocrisies of the church weaken its credibility to present the gospel.  Many souls are using these failings of the church as an excuse to spurn the gospel.  Thus, our failures appear to serve Satan’s purposes rather than God’s glory.  Far from being discarded as matters of minor importance, a return to these truths will help to build a stronger church resulting in a more credible testimony for Christ and His gospel.  Regardless of visible results, this is what honors God by acknowledging the place of headship He has given His Son over the church as recorded in the Bible. Therefore, it is important that both the method and the heart be in tune with God’s will.

For those who would argue that the attitude of the heart is all that matters, the Old Testament provides an example of how King David did the right thing in the wrong way when bringing the ark of the covenant to Jerusalem (see 1 Chronicles 13 and 15, and 2 Samuel 6:1-17).  The ark of the covenant had been lost in battle to the Philistines by the Israelites during a time of idolatry in the nation.  (Rather than seeking the mind of God concerning the battle through priests, prophets, or prayer, Israel had reasoned that the ark would bring them victory if they carried it into battle, see 1 Samuel 4:1-11).  After finding that the God of Israel was using the ark to plague them, the Philistines sent out the ark upon a new cart pulled by two cows in order to rid themselves of it (see 1 Samuel 5 and 6).  Eventually, the ark ended up back in Israel at the house of Abinadab in Kiriath-jearim where it remained throughout the reign of King Saul. 

After David had become King of Israel, he rightly desired to bring the ark of God to the new capital and to build a temple for God in which to place it (i.e., his heart was in the right place).  To transport the ark from Kiriath-jearim to Jerusalem, “they carried the ark of God on a new cart from the house of Abinadab, and Uzza and Ahio drove the cart” (1 Chronicles 13:7).  “When they came to the threshing floor of Chidon, Uzza put out his hand to hold the ark, because the oxen nearly upset it.  And the anger of the Lord burned against Uzza, so He struck him down because he put out his hand to the ark; and he died there before God. … And David was afraid of God that day saying, ‘How can I bring the ark of God home to me?’  So David did not take the ark with him to the city of David, but took it aside to the house of Obed-edom the Gittite.  Thus, the ark of God remained with the family of Obed-edom in his house for three months.”                     (1 Chronicles 13:9-14).  

God did not approve of the manner in which the ark was being transported.  He had given specific instructions to Moses that the ark should be carried by the Levites (see Exodus 25:13-14 and Deuteronomy 10:8).  Whether through careless oversight or ignorance, King David and the Israelites had not heeded the clearly expressed, written desire of the Lord for the manner of transport of His ark.  Instead, they were using a cart, the same method used by the ungodly, idolatrous Philistines who had dismissed the ark from their presence.  Such a difference in means of transportation of the ark may seem insignificant to us.  In fact, placing it upon an ox drawn cart appears to be a much faster and easier way than bearing it upon the shoulders of the priests.  However, God’s displeasure with this manner of transport was displayed when Uzza was struck dead for putting his hand to the ark when it teetered.  So, we see that although the intentions of David and the Israelites were good, they were not blessed until they carried out these intentions in the manner prescribed by the Lord.

Apparently during the three months that the ark was at the house of Obed-edom the Gittite, David did some studying of the Scriptures.  “Then David said, ‘No one is to carry the ark of God but the Levites; for the Lord chose them to carry the ark of God, and to minister to Him forever.’ … ‘Because you did not carry it at the first, the Lord our God made an outburst on us, for we did not seek Him according to the ordinance.’  So the priests and the Levites consecrated themselves to bring up the ark of the Lord God of Israel.  And the sons of the Levites carried the ark of God on their shoulders, with the poles thereon as Moses had commanded according to the word of the Lord” (1 Chronicles 15:2,13-15).  Their reverence for the word of God was rewarded with the accomplishment of the task upon which they had originally set out.  “And they brought in the ark of God and placed it inside the tent which David had pitched for it, and they offered burnt offerings and peace offerings before God” (1 Chronicles 16:1).

In this portion from the Old Testament, we learn that though we may have good intentions, such intentions should be carried out in accordance with His Word.  If we truly have a heart for the Lord, we need to know His will through the study of His Word.  It is hoped that this paper may serve as an introduction to some of the truths it references in the Bible.  It does not pretend to be a revelation of these truths or a supplement to God’s Word, the Bible, which is sufficient to stand alone.  Rather, it is intended to bring to the reader’s attention these truths which are already expressed in the Bible and to discuss their application.  May you take the time, as King David did regarding the ark, to review the referenced passages from the Scriptures in their full context and allow the Spirit of God to speak to you through His Word.

May the grace of God be with you in this and all endeavors.

Further Reading

The author found the following books/booklets helpful when learning of the church truths presented in this paper and recommends them to those interested in further reading upon the subject.  Many of the thoughts and ideas presented in this paper have been borrowed or inspired by the comments of these authors in their writings upon the Biblical passages regarding church truths.

The Church Today: Instructions from the New Testament by Paul L. Canner

The Church: What Is It? by W.T.P. Wolston

The Church and its Order According to Scripture by Samuel Ridout

The Church of God by William Kelly

A Divine Movement & Our Path With God Today by F.W. Grant

Calling Upon the Lord by C. Crain

Nicolaitanism or the Rise and Growth of Clerisy by F.W.Grant

The Church in a Day of Ruin by Paul L. Canner

Post Script

There is a small group of Christians who recognize the truths outlined in this paper and who gather to the name of the Lord Jesus Christ alone in Vancouver, Washington.   They are linked with other assemblies gathering to the Lord’s name alone throughout the world in a circle of fellowship through mutual doctrine, communication, and letters of commendation as has been mentioned in this paper.  They form a local representation of the church (the One Body), according to scripture.  They are but one of many other such small gatherings of Christians across the nation and throughout the world that manifest scriptural teachings relative to the form and substance of their meetings for worship, ministry, and prayer.  They practice the scriptural teachings of the priesthood of each believer, discipline within the church, and separation from evil.  Thus, in a manner very distinct from much of Christendom, these Christians meet for worship without pre-designated control of a clergy system, though they recognize gifts and guidance of spiritually mature elders.  The worship is not scripted as at many other ‘churches’; therefore, no programs are distributed as one enters to indicate the hymns to be sung that day or the topic of a sermon.  Rather, the hymns, prayers, Bible passages, and praises are contributed by any of the men in fellowship, as they feel led by the Spirit, while the meeting progresses.  Unbelievers and strangers are certainly welcomed, but are not permitted to participate in worship, ministry, or prayer meetings.  Once known well enough (over a period of time), the standing (saved or unsaved), and state (living in or practicing outward sin) of visitors desiring fellowship are ascertained.  To honor the Word of God and to protect the Person of Christ, those believers not living in or practicing outward sin are welcomed into fellowship.

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[1] If you have not repented of your sins and accepted the Lord Jesus Christ as your savior, this paper concerning church truths may be of interest to you; however, if you adopt any or all of the practices mentioned herein, it will not be of any value to you or God unless you are trusting entirely in the shedding of Christ’s blood for your salvation.  To adopt these practices without repentance would effectively be presenting one’s good works and obedience to God as a means of righteousness.   The message of the gospel, however, is that salvation is a gift of God received by faith alone and not the product of works (see Romans 3:21-28, Galatians 2:15-16, Ephesians 2:8-9, Titus 3:4-7, etc.).  Be not like the Pharisee, but rather, be like the repentant tax-gatherer of Luke 18:9-14 and trust in the Lord Jesus.

[2] The female believers may exercise their gifts too, although it should be in a silent manner such as supportive prayer that the Holy Spirit might use one of the men to deliver an edifying message.  This is in accordance with Scripture which teaches that women are to be silent in the church (see 1 Corinthians 14:34-36) and are not to “teach or exercise authority over a man, but to remain quiet” (see 1 Timothy 2:11-14).  The silence of women within church meetings is in accordance with God’s intended order of things, namely that man is the head of woman, and Christ is the head of man (see 1 Corinthians 11:3).  This order is taught throughout the Bible with the intention that the man-woman relationship is to be a picture of the marriage between Christ and His bride, the church (see Ephesians 5:22-33).  In the marriage, the woman is to submit to her husband just as the church is to submit to the will of Christ.  Likewise, the husband is to love his wife as Christ loved the church by giving His life for it.  The woman’s role in submitting does not make her inferior to the man, rather, it is the role specifically given to her by God in fulfilling this picture of Christ and the church.  In fact, we read that Jesus submitted Himself to the will of God the Father although, as part of the Trinity, He was not inferior to His Father (see Matthew 26:39).  In a likewise manner, men are directed to be submissive to Christ.   

[3] Tongues, as used in the Word, does not refer to gibberish.  Rather, it refers to a gift of the Holy Spirit that enables the gifted person to speak a foreign language (e.g., Italian, Chinese, Spanish, etc.) in which they are unlearned.  The Apostle Paul taught that “tongues are for a sign, not for those who believe but for unbelievers” (1 Corinthians 14:22).  It was a gift given to the early church as a sign from God which validated the change from adherence to the Mosaic Law by the Jews to the appearance of the grace of God to all through Christ (see also 1 Corinthians 14:21).  Such an example of this use of tongues is given in Acts 2:1-11 where on the day of Pentecost, the Holy Spirit enabled the believers to speak in languages so that men present that day from various parts of the world exclaimed, “we hear them in our own tongues speaking of the mighty deeds of God.”

  Many believe that gifts such as tongues, healing, and miracles were temporary and applicable only to the times of the early church when transition was being made from Judaism to Christianity (see above verses and 1 Corinthians 13:8).  It is beyond the scope of this paper to tackle this subject; however, if tongues do still exist as a gift today, the scriptural principles given by the Apostle Paul should govern their use.  In the church, the Apostle Paul specifies that tongues should only be exercised if an interpreter is in attendance so that all present may be edified by the message brought (1 Corinthians 14:27-28).  Paul teaches that the exultation in the use of tongues by some during assembly meetings of the Corinthian church was misguided.  He states, “I thank God, I speak in tongues more than you all; however, in the church I desire to speak five words with my mind, that I may instruct others also, rather than ten thousand words in a tongue” (1 Corinthians 14:18-19).  It follows, therefore, if all believers in a local church speak a common language, the common language should be used to avoid confusion.  Furthermore, the use of tongues without an interpreter in a church gathering gives the appearance of madness to visitors and those listeners who cannot interpret (see 1 Corinthians 14:23).

[4] Although healing and miracles were performed by Jesus and his disciples, there is reason to believe that these gifts served as a temporary sign from God during the transition period from Judaism to Christianity and may no longer be evidenced in the church today (see also footnote 2 regarding tongues).  Even should these gifts be in evidence today, healing and the ability to be healed is not proportionate to the amount of one’s faith as taught by some.  For example, although he healed others, the Apostle Paul was not able to heal himself from the thorn in the flesh which he describes in 2 Corinthians 12.  Neither did he heal Timothy of his stomach problem and ailments, but instead prescribed wine (see 1 Timothy 5:23).  God often uses these infirmities and afflictions to show our weakness and demonstrate that we are “earthen vessels” (2 Corinthians 4:7) which need to look to Him for strength rather than ourselves.

  Finally, healing should be exercised in the spirit of love as spoken of in 1 Corinthians 13.  Here, we read that love “does not seek its own.”  Is this true of those today who promote their “gift of healing” in front of television audiences or sold out arenas?  Are they acting on behalf of the ailing or on behalf of their own financial interests?

[5] Prophesying is speaking under the influence of the Holy Spirit to bring a message that God wants delivered for a pertinent and/or specific purpose.  It does not necessarily mean predicting the future, although many of the messages which the Old Testament prophets delivered did concern the future as did the prophecy of Agabus in the New Testament (see Acts 21:10-11).   

[6] See footnote 2.

[7] Women may instruct one another as evidenced by Titus 2:3-5, however they are to be silent during an assembly meeting of the church when men are present as previously noted in footnote 2.

[8] The names for the seven chosen are all Hellenistic.  This willingness of the native Jews to entrust the food distribution to an entirely Hellenistic group of Jews who had complained against them displays an unnatural trust that gives evidence to the working of the Holy Spirit in this early church.

7/12/2009