The Organization of the Church

The Organization of the Church THE ORGANIZATION OF THE CHURCH
Melvin J. Wise

“And he gave come, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of him"(Ephesians 4:11-13).

Whenever individuals unite for any purpose whatever, for a commercial, political, social, benevolent or religious purpose, there must be some kind of organization or govern ment. There must be some basis of operation and co-operation; there must be superintendency and administration in order to accomplish the end m view. Those who work together for the promotion of any common interest must be organized in some way into one body, with a head to plan and direct, and with hands and feet to execute the plans and to carry out the work to be done.

Jesus Christ established a kingdom upon the earth. This kingdom or church is composed of persons who have been called out from the world and translated into the kingdom of God’s dear Son. This church or kingdom is not without organization and administration. For mutual edification and for the spread of the gospel at home and abroad, it is necessary for Christ’s disciples to unite together ?n some organization and under some government. What shall this organization be? What shall be the form of government for Christians? Has the Loid ordained a system of organization for his church, or is it true that Christians are at liberty to make their own arrangements and adopt their own form of government?

Jesus Christ is the King of his kingdom and the Head of his church, in whom is vested all authority both in heaven and on earth. But Christ does not rule by direct appearance and speak audibly to his widely scattered disciples. He has established laws for the governi rig of his kingdom. He has ordained that there be certain officers for the regulation and administration of the affairs and interests of his church. In our text we have listed the order of these divinely ordained offices and officers. Let us study them in the order in which they are given.

I. The Apostolic Office
The apostles were first in the church. Paul said, “And God hath set some in the church, first apostles . . .” (1 Corinthians 12:28). The word “apostle” is from the Greek word “apostolos,” which is a compounded word; the term “apo” is a prefix which means “out,” and the term “stolos” in its verb form means “to send”; hence the word “apostolos” or “apostle” means “one sent out.” Thus the apostles were Christ’s representatives or ambassadors, selected and instructed by him, sent forth by him, and inspired by the Holy Spirit to represent Christ’s authority and to establish his kingdom upon the earth. To them Jesus said, “Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven” (Matthew 18:18). Therefore the system of church organization established by the apostles of Christ for the government of Christ’s disciples is binding on the church for all time. Where the apostles bound, we are bound to observe their instructions, and where they left us free we are at liberty to make our own arrangements according to the law of expediency. Hence it is unwise, unapostolic, unscriptural and unchristian to neglect that which they have bound, or to bind what they left unbound.

Thus we can see that in the beginning of the Christian era the entire government of the church on earth rested in the apostles, and their personal supervision continued while they lived; but the Lord made provision for a continual supervision of the affairs of the church after their departure from this world. Jesus said to them, “And I.appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30). Hence to an extent the government of the church is still under the rule and guidance of the apostles, for their directions are embodied in the New Testament, and the affairs of the church are now to be managed in harmony with their instructions. The apostles had no official successors. This fact is seen in the nature of their qualifications. The one essential qualification to be an apostle of Christ was that he be a witness cf Christ from the baptism of John until the resur-rection of Christ (Read Acts 1:22). Christ never did confer upon any single individual supreme authority over the entire church and make provision for this official succession. Peter received the same commission as the other eleven apostles and none other (c.f. Matthew 16:19; Matthew 18:18). Peter never exercised authority over the other apostles. He always acted with them. lie sat in the council at Jerusalem presided over by James and participated in the discussions regarding the circumcision question on the same level with Paul and Barnabas. So the Lord’s prime ministers were properly called apostles. They were selected, trained and commissioned by the Lord himself jin person. They faithfully and fully executed their commission; they completed the task of opening the doors of the k ngdom;. through them the church of Jesus Christ was fully established; the word was confirmed and revealed through them; they set in order the divine government of the church; and having completed their assignments they then entered into their everlasting rest. Thus the apostolic office ceased as a visible body on earth at the death of the apostle John, ai\d evangelists and pastors became the permanent teachers and superintendents of the church, as we shall later see in this study.

II.The Prophetic Office
Like the word “apostle” the term “prophet” is also a compounded word. It is from the Creek wmrd “prophetcs”; the term “pro” is a prefix which means “for,” while the term “pheteno” in its verb form means “to speak”; hence the word “prophet” or “prophetes” means “to speak for another.” In both the Old and New Testaments a prophet was one who was under the influence of the Holy Spirit, speaking the word of God, whether relating to the past, the present or the future. In the New Testament we read about prophets in the church (Read Acts 13:1; Acts 15:32; 1 Corinthians 12:28-29; 1 Corinthians 13:8; 1 Corinthians 14:29-32; 1 Corinthians 14:39). From these passages we learn the following: First, the prophets were an order of teachers distinct from the apostles, and next to them in authority; second, they were under the influence of inspiration ; third, their office or endowment was only temporary, designed for the establishment of the church; and then like the apostolic office, having accomplished its purpose, would cease.

III. The Evangelistic Office
In the study of the ministry of an evangelist in the church we would naturally ask: Of what practical value to the church of today are the pastoral epistles of Paul—1 and 2 Timothy, and Titus? Is there any person or persons in the church of our times to whom the instructions contained in these epistles particularly apply, and who are authorized to perform the duties therein enjoined? On this point there are two schools of thought. One is that Timothy and Titus were evangelists to preach the word just as any other Christian should do, whether officially or unofficially; but in their other ministries such as selecting and ordaining elders, and setting in order the things that were lacking among the churches, they were acting in these things solely as the representatives of Paul. If this view be correct, Timothy and Titus were merely sub-apostles, personally deputized to act as agents of the apostles in performing the work that they themselves were personally unable to do after their death. Furthermore, if this be true, then Paul’s pastoral letters have no application to persons not personally appointed and specially qualified to perform these duties. The other school of thought in this matter , is that Timothy and Titus were evangelists because they were eminently qualified to perform the duties and minis-tries of an evangelist. The apostles performed these necessary functions until they trained and qualified others to perform them. Then it was that the office of an evangelist was constituted and men were inducted into it, of whom Timothy and Titus were worthy examples. This view of the matter makes the th^ee pastoral epistles of Paul to he of great and practical value, for they define the wTork of an evangelist and of pastors, and give instructions regarding their work.

Thus we can see that the offices of the apostles and prophets wTere extraordinary and were accompanied with miraculous endowments of the Spirit. These special en-dowments ceased when the divine revelation was completed and the church was fully established and the divine govern-ment was fully set in order. The offices of the last three listed in the text—evangelists, pastors and teachers, depend upon native talent and acauired knowledge. The duties of an evangelist are specifically stated. They are:
1. To preach the word (2 Timothy 4:1-2).
2. To reprove, rebuke and exhort (2 Timothy 4:2).
3. To prove and approve elders and deacons (1 Timothy 3:1-13; Titus 1:5-9).
4. To receive accusations agamst elders, and see that they are tried before some scriptural tribunal,
and to le- buke them that sin (1 Timothy 5:19-22; Titus 3:10-11).

Such is the work of an evangelist, and only in so doing can he “make full proof of his ministry.”
Who are eligible for the ministry of an evangelist? Women are excluded, for Paul said, “I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Timothy 2:12). Thus in any capacity .of teaching in which a woman usurps the authority of a man, she is not permitted to teach. But we do know that Paul commanded that the aged women teach the younger women in the church (Titus 2:3-5). But where “the whole church be come together into one place” (1 Corinthians 14:23) ; that is, in the public assembly of worship, here the woman is not permitted to teach, for Paul further said to the Corinthians, “Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are com-manded to be under obedience, as also saith the law” (1 Corinthians 14:34).

Only such men in the church are eligible to become evangelists as possess the specified requirements. An evangelist:
1. Must be learned in the holy scripture and continue in them (1 Timothy 4:6; 1 Timothy 4:13-16; 2 Timothy 3:14; 2 Timothy 3:17).
2. Must be gentle unto all men, apt to teach, patient (2 Timothy 2:24-26).
3. Must be pure (1 Timothy 5:22; 1 Timothy 6:11; 2 Timothy 2:22).

How shall the evangelist be supported in his work? In
answer to this question, Paul has said, “Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (1 Corinthians 9:14).

IV. The Pastoral Office
From the evangelists the authority in the church passes to the pastors or elders in the local church. The peace and efficiency of a local congregation require that some person or persons should be charged with the responsibility of oversight and instruction. This office God has ordained as that of the elders or presbyters, who are also called pastors, shepherds, overseers or bishops. This office may not be absolutely necessary to constitute a church of Jesus Christ, but it is indispensable to good order and to the greatest accomplishment in the mission of the church. How long the church in Jerusalem existed without elders or pastors we are not able to know. It is obvious that churches existed during the apostolic period that were incomplete (without elders), and still they were churches of Christ, and were engaged in some of the functions of the church without being a fully organized church. Had this not been the case Paul could not have left Titus in Crete to “set in order the things that were wanting, and ordain elders in every city.” Good order, peace and effectiveness require, however, that some persons should be selected to oversee and direct the affairs in the local church. Yet the apostles would not consent to the ordination of a novice for this important work, nor one who had not first been proved to be competent to the duties assigned to bishops and deacons. At this point we are greatly at fault today in many congregations throughout the brotherhood. It is my sincere conviction that one of the greatest hindrances to the advancement of the cause of our Redeemer is the want of an efficient administration of the divine government of the church. The officers of a single church in apostolic days consisted of elders and deacons. Paul addressed his epistle to the Philippians “to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons” (Php_1:1). One thing is obvious in this passage; that is, there was a plurality of bishops and deacons in the Philippian church. There was always such a plurality of elders in every apostolic church. In the Jerusalem church there was a plurality of elders (Acts 15:6; Acts 15:22-23) ; and the same was true of the church at Ephesus (Acts 20:28). Upon Paul’s first missionary journey, accompanied by Barnabas, they ordained elders in every church (Acts 14:23). Paul said to Titus, “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” (Titus 1:5). From these passages it is very clear that as soon as it was possible and expedient bishops were ordained in every church, but never was one bishop set over two or more churches. The duties and responsibilities of the eldership can best be learned from an examination of the words and passages in the New Testament in which their duties and work are indicated. There are three Greek words used in the original text of the New Testament which apply to this office. Each word expresses some particular characteristic of the office of the eldership. Let us now examine these words:
1. “presbuteros”—presbyter or elder; one advanced in life and experience. Elders among the Jews were
the rulers of the people who took the lead in directing the religious lives of the people. In the New Testament
the elders are those who direct the affairs of the church.
2. “episkopos”—bishop or overseer. The word expressed the idea of supervision or superintendence; it
involves taking charge of affairs. “Presbuteros” denotes the office, while “episkopos” denotes the function.
3. “poimeen”—pastor or shepherd. Jesus speaks of himself as “the good shepherd” (John 10:11). Paul refers
to Jesus as “that great shepherd of the sheep” (Hebrews 13:20). Peter calls Jesus “the chief shepherd” (1 Peter 5:4).
These adjectives “good,” “great” and “chief” all imply that there are smaller ones. Hence the elders are the
undershepherds of Jesus. They are to see that the will of “the chief shepherd” is respected and obeyed in the flock. The duties of the elders or shepherds may be seen in the study of the life of the oriental shepherd lad. He was to:
1. Feed the sheep. The shepherd was to see that the flock was supplied with sufficient and wholesome food.
2. Guide the sheep. The shepherd went before the flock and led it out to the fields in the early morning and into the fold at night.
3. Watch the flock. The shepherd cared for the flock; he took care of the little lambs and kept them from going astray;
and if one sheep went astray he went after it and brought it back into the fold.
4. Guard the flock. The shepherd, like David, protected the flock from the robbers, and from the attack of wild beasts that
might seek to devour and destroy.

These duties, in a spiritual way, belong to the shepherds of the flock of God. They are to feed the flock; to guide the sheep by way of example (1 Peter 5:3) ; to watch after the sheep and keep them from going astray; and to protect the flock from sin, worldliness and from immoral and heretical teachers. In 1 Peter 5:1-3, Peter lists three negative injunctions. Let us note them:
1. “Not by constraint.” That is, not by compulsion or
reluctance, but a brother is to serve as an elder willingly. He must desire the office (1 Timothy 3:1).
2. “Not for filthy lucre.” That is, not simply for the money or support involved. This shows that elders in apostolic times were supported for their work.
3. “Neither as being lords over God’s heritage ” The elders are to take the oversight, tend the flock, but they are not to act as feudal lords and treat the members as servants. They are not to be arbitrary, tyrannical or dic- tatoiial. This will prevent a man in the eldership from being self willed and domineering. All of their work is to be done, not for their own personal glory or gratification, but for the glory of God and for the good of ni.s church.

What are the qualifications required of an elder? There are about twenty-four listed by the Holy Spirit which are found in 1 Timothy 3:1-7 and in Titus 1:6-9. First, let us consider those given in 1 Tim.:
1. “Blameless”—not sinless, but as rendered in the Revised Version “without reproach.”
One against whom no evil can be proved. 2. “The husband of one wife”—-What is the meaning of the apostle in this qualification?
Does he mean that an elder must not necessarily be married, but if married he should
have but one wife; or does he mean that an elder must have at least one wife; or does
he mean that an ilder must be a married man with but one wife? Objections can be found
to the first two interpretabons mentioned, but none whatsoever can be found with the
last one. Hence the safest view is that a married man with but one wife can fulfill this
qualification, and that either celibacy or polygamy would disqualify a man from serving
as an elder in the church of God.
3. “Vigilant”—that is, watchful, for one chief duty is to watch over the flock; to keep sin, error and worldliness
out of the church.
4. “Sober”—or “soberminded” as rendered in the Revised Version.
5. “Of good behaviour”—that is, “orderly” as given in the Revised Version.
6. “Given to hospitality”—or a lover of strangers; a man of the same spirit of the good Samaritan, always ready
to pour into the wounds of bleeding and suffering humanity the oil and wine of the gospel; always ready to
receive and entertain those who might come his way. This is the duty of all Christians (Hebrews 13:2), but especially
of elders, for they are examples of the flock.
7. “Apt to teach”—which means fitted or capable to teach. Goodspeed renders this phrase “able to teach,” and Mofatt
translates it in his translation “a skilled teacher.”
8. “Not given to wine”—that is,- he should not indulge in the habit of drinking wine or any other kind of intoxicating liquors.
9. “No striker”—or as Weymouth renders it, “Not given to blows,” and “Not pugnacious” as rendered by Goodspeed.
Adam Clark comments on th'i| qualification in these words: “Not ready to strike a person who may displease him.
No persecutor of those who may differ from him.” Hence not one who would resorc to violence in order to have his
own way about matters.
10. “Not greedy of filthy lucre"—He must not be so greedy for money that he would resort to base and dishonorable
means to ga*n money.
11. “Patient”—that is, he must be distinguished for his general mildness and meekness of character. It takes
patience and longsuffering to lead any people. Many times church trouble could be avoided if this virtue
were exercised more.
12. “Not a brawler”—not contentious or quarrelsome; not a wrangler.
13. “Not covetous"—or “no lover of money” as rendered in the Revised Version. Not avaricious for “the love of
money is the root of all evil” (1 Timothy 6:10).
14. “One that ruleth well his own house”—that is, one who has command of his own house, not by severity or
tyranny, but by gravity.
15. “Not a novice”—that is, not a new convert.
16. “A good report of them which are without”—he ' must be well respected among those who are not Christians.
He must have a reputation for his integrity of character. Those outside the church may not believe what he
stands for, but his life before them must be consistent with his profession.

Now let us consider those qualifications listed in Titus not found in 1 Timothy:
1. “Having faithful children”—or as rendered in the Revised Version, “having children that believe.” In Weymouth’s
translation this phrase reads, “having children who are believers,” and in Goodspeed’s translation it is rendered,
“whose children are Christians.” The question is sometimes asked, “Does an elder have to have more than one
child?” The qualification that Paul presents here is rulership and not fatherhood. “Children” is the only word . that
the Holy Spirit could use that would fully cover both the singular and plural. When Paul said, “And, ye fathers,
provoke not your children to wrath” (Ephesians 6:4), would anyone say that this does not apply to a man who has but
one child, because he has only one child and not children? One child will bring out a man’s ruling ability.
2. “Not self-untied”—that is, not one who is determined to have his own way, setting up his judgment against that of
all others.
3. “Not soon angry”—or not irritable; not one who does not have the proper control of his temper.
4. “A lover of good men”—this is rendered “a lover of good” in the Revised Version. Hence an elder must be a lover
of good in general; a lover of good things and good people..
5. “Just”—that is, upright in his dealings with all men.
6. “Holy”—in heart and in life.
7. “Temperate”—that is, having power or control over self.
8. “Holding fast the faithful word”—that is, he must be sound in the faith; he must be a man well grounded in the
faith of the gospel and under all circumstances he must be willing to defend the doctrine of Christ against all
opposition and error. In all these twenty-four qualifications which one could be omitted? In which of these could an elder be deficient? If these requirements appear to be stern, just consider them seriously, and ask which one of them any Christian should not possess. Aside from being a “novice,” or “the husband of one wife,” or “having children,” there is not a thing required in an elder’s character that is not also required of every other Christian. In the apostolic church to assist the elders there were deacons. The word “deacon” is from the Greek word “dia- konos,” which means “a waiter, a servant, or a minister.” While the eldership looks after the spiritual interests of the church, the deaconship is charged with the responsibility of the material interests of the church, serving, of course, like all other members of the congregation under the oversight of the elders.

V. The Teaching Office
The act of teaching denotes those who instruct or com-municate knowledge. It is clear that the word “teachers” is used to denote a class of persons different from those who prophesied in the apostolic church. Luke declared that “Now there were in the church that was at Antioch certain prophets and teachers . . .” (Acts 13:1). We have teachers in the church today. Jesus said, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world” (Matthew 28:19-20). Paul said to Timothy, “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Timothy 2:2). Hence teaching is a ministry of great importance.

Conclusion
We have been able to see that the Scriptures are clear as to God’s plan of church government, as much so as to God’s plan for the work and worship of the church.. To believe that the Scriptures are all sufficient to “furnish us unto all good works,” we must conclude that they furnish us with the instruction in the completeness and perfection of the organization of the church of God. To undertake to improve upon the organization of the church, by adding to, or failing to respect God’s divine arrangement, is to express dissatisfaction with God’s ways. So the church of Jesus Christ with its elders to minister in the spiritual affairs of the church, the deacons to minister in the material affairs, with evangelists to preach the word publicly and privately, with teachers to teach the word of God, this is a sufficient organization to do all that God wants done on earth through his church.