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THE UNIVERSAL/LOCAL CHURCH STRUCTURE AND GOVERNMENT
Going back to our vital question, which of these models is warranted and consistent with Scriptures? To answer this question, we need to see the big picture. Unless we do, we will "get lost in the forest because of the woods". Therefore, it is essential that we first patiently consider the universal church's structure and government of the church. And here I will have to be sketchy. |
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In the NT, it is clear that there is a definite structure by which the universal/local church is governed. 1) Christ - the Head of the Church - in Heaven 2) The Holy Spirit - Christ's Vicar on Earth 3) Then as to purely human agents we have the Apostolate 4) The Prophets 5)
Pastors/Teachers.
1. So first we have Christ - the Head of the Church - in Heaven
That Christ is the Head of the church is clear in the Scriptures (Eph 5:23; Col 1:18).
But what does it mean for Christ to be the Head of the Church?
It means that Christ is the Supreme Ruler of the Church. This is what all standard lexicons say is the meaning of the word "head" keqalh, when used in the figurative sense. This is obviously the meaning when used of Christ with reference to His position over everything in Col 2:10 and Eph 1:22. This obviously is also the meaning of the word in the LXX in Judges 10:18; 11:8. In the church, there is no authority higher than Christ's authority. He is the Supreme Ruler of the Church.
Furthermore, as an outgrowth of the first, for Christ to be the Head of the church also means that He is the One who directs and is the ultimate source of the growth of the body (Col 2:18-19;Eph 4:16 cf. Acts 2:47b).
In practical terms, this means that since Christ is the Supreme Ruler of the church, then the church is to be subject to Christ in everything (Eph 5:24). Any teaching or practice that is contrary to the will of Christ must be rejected. Moreover, it is when the church is subject to Christ that we can expect true spiritual and numerical growth (Col 2:18-19; Eph 4:15-16). And any growth experienced that is not from Christ is cancerous growth.
Christ now, however, is no longer on earth but in heaven. As the exalted Messiah, He is now seated at the right hand of His Father in heaven (Col 3:1). So how does Christ exercise His rule and care over His church? That leads us to the next.
2. The Holy Spirit - Christ's Vicar on Earth
Speaking to His apostles in the Upper Room, the Lord said to them, "I will ask the Father, and He will give you another Helper (emphasis mine), that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. I will not leave you as orphans; I will come to you" (John 14:16-18).
The word "another" in describing the "Helper" (the Holy Spirit) is the Greek a;llon, which means another of the same kind, not of a different kind. Moreover, the word and statement imply that the Holy Spirit will take the place of Christ and act on His behalf. He is Christ's Vicar on earth.
And throughout the NT, we find the Holy Spirit actively involved in the life and ministry of the church.
He was the One who infallibly guided and empowered the Apostles in their apostolic ministry. The Lord said to His apostles in the Upper Room, "These things I have spoken to you while abiding with you. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you." It would have been impossible for the apostles to remember everything that Christ taught them while He was still on earth. In fact, as clear from the gospel narratives, the apostles failed to understand the meaning and significance of many things Jesus said to them. But here Christ assures the apostles that the Holy Spirit, who will take His place, will teach them all things and bring to remembrance all that Christ said to them. Later Jesus adds, " I have many more things to say to you, but you cannot bear them now. But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come"(John 16:12-15). Prior to Christ's death and exultation, it was impossible for Jesus to unpack all the implications and ramifications of the truth that He has revealed. The apostles were not ready for it yet. Christ, however, promises them that the Spirit, whom He will send, will guide them into all the implications and ramifications of the truth He has revealed. He will be Christ's Vicar on earth. (See also 1Cor 2:6-13; Eph 3:4-6; Heb 2:1-4)
In addition, the Spirit also is the One who speaks to the churches in the apostolic writings. This is clearly indicated in the letters to the seven churches in Revelation. Each letter from Christ to a particularly church ends with the statement, "He who has an ear, let him hear what the Spirit is saying to the churches' (Rev 2:7; 2:11; 2:17; 2:29; 3:6; 3:13; 3:22). The letter addressed to a particular church was intended also for all the churches in any and every generation. It is interesting to note that Jesus in His earthly ministry also repeatedly used a similar expression - "He who has ears to hear, let him hear" (Mk 4:9; 4:23; 7:16; 8:18, etc.)
Furthermore, the Spirit also is the One who illumines the mind of each Christian to understand the apostolic teachings (Eph 1:17; 1John 2:20,27).
Moreover, the Spirit superintended in the appointment of elders in local churches. This is clear from Paul's words to the elders of the church in Ephesus. " 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 Holy Spirit was the One who made these men overseers of the church. How? We are not told in this text. But other portions of God's word indicate that the Holy Spirit was the One who gave these men certain gifts and graces that would meet the non-negotiable qualification of elders He gave through the apostles (1Tim 3; Tit 1), and that He guided the church in identifying the men who meet these qualifications.
In addition, it is the Holy Spirit who gives different gifts to each member for the good of the entire body (1Cor 12:4-7).
There are other examples of the activity of the Spirit as the Vicar of Christ on earth but let these few suffice. Christ has not left the church as an orphan. The Holy Spirit has taken His place. In fact the Lord said to His apostles, "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you." (John 16:7). Let us never forget this glorious and awesome reality. As churches we should not feel insecure. We have Christ's Vicar on earth. And let us do what we can to avoid grieving the Holy Spirit less we find a diminishing of His activity and influence in our hearts and in our midst (Eph 4:30 cf Ps 51:11).
* That leads us now to the human agents in the government of the universal church.
Two passages of Scriptures give us the overall structure. 1Cor 12:28 "And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues" (emphasis mine). Notice that Paul mentions a hierarchy of three officers that Christ has appointed in the Universal church. Then dropping the numerical sequence, he mentions various gifts Christ has given the church. So here we have three sets of officers - first apostles, second prophets, third teachers.
The witness of Ephesians has a slight difference but is essentially the same, "And He (the ascended and exalted Christ) gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers (emphasis mine) "(Eph 4:11). The language here indicates that pastors and teachers refer to but one set of officers (note that the word "some" tou.j is repeated only four times and it does not precede the word "teachers"). The only difference between the 1Cor 12 and Eph 4 passages, therefore, is the addition of "evangelists" euvaggelistou.
But what is an "evangelist"? It is important that we define this word according to how it is used in the Scriptures. In the words of Augustine (I am quoting from memory), " He who gives meaning to the words of Scriptures that is not derived from the Scriptures is an enemy of Scriptures." Aside from its usage in Eph 4:11, the word "evangelist" is used only twice elsewhere in Scriptures. It is used to refer to "Philip the evangelist, one of the seven" (Acts 21:8). Paul also exhorts Timothy to "do the work of an evangelist, fulfill your ministry"(2Tim 4:5). It is clear from Acts that Philip had close ties with the Apostles who were in Jerusalem. And in the case of Timothy, it is clear that he was intimately associated with the Apostle Paul and acted as his delegate. Other men also acted in that same capacity like Titus. Since the apostles had the care of all the churches (2Cor 11:8) and since they could not visit all of them at once, they needed certain men who could help them and act as their representatives (Acts 19:22; 1Cor 4:17; 1Cor 16:10; 2Cor 1:1; 2Cor 1:19; Phil 1:1; Phil 2:19; 1Thes 3:2,6; Phm 1:1). This explains why the word "evangelists" is not even mentioned in 1Cor 12:28. In a real sense, evangelists were more of helpers and extensions of the apostles. In the words of James Bannerman, "They (evangelists) are exhibited to us in the Scripture narrative as the attendants upon the Apostles in their journeys, and their assistants in planting and establishing the Churches, acting under them as their delegates, and carrying out their instructions."(The Church of Christ: Vol 2: Pg. 235).
There is, therefore, no essential difference between 1Cor 12:28 and Eph 4:11. In terms of human agency in the Universal church structure we have first apostles, second prophets, third pastors-teachers. I want us to look further at each of these in detail.
3) The Apostles
The word "apostle" avpo,stoloj (lit. "sent one") is used in four different ways in the Scriptures.
It is used to refer to Jesus Christ as One who has been sent by the Father (Heb 3:1 cf John 20:21).
Moreover, it is used to refer to the close circle of Jesus' twelve apostles (Lk 6:13-16; Acts 1:26; Rev 21:14).
Furthermore, it is used to refer to the wider circle of Jesus' apostles, which Paul and others belonged (1Cor 1:1; Gal 1:19; Rom 16:7; 1Cor 15:5-7; 1Thes 2:6; etc).
In addition, the word is used only twice in Scriptures to refer to men sent by the church/es - often translated as "messenger/s" (2Cor 8:23; Phil 2:25). This last usage must be differentiated from the previous mentioned. For these men were sent by a church or churches and not directly by Jesus Christ. Therefore, they are apostles of the church or churches and not of Jesus Christ.
Now these Apostles of Jesus occupied a very unique place in redemptive history.
For Christ personally chose them to become His Apostles. This is true both of the close circle of Jesus' twelve apostles and the wider circle of Jesus' apostles, which Paul and others belonged (Luk 6:13; Acts 1:1-3; Acts 1:15-17, 20-26; Gal 1:1).
Moreover, the Apostles were men who had personally seen the resurrected Christ - they were first hand witnesses of the risen Christ (Acts 1:22; Acts 10:40-41; 1Cor 9:1; 1Cor 15:3-9). It was for this reason that many questioned the apostleship of Paul. For he became an apostle of Christ only after Christ has ascended into heaven. Thus Christ had to make a special appearance to him on the Damascus road to commission him for his work. It was because of this rather unusual case that, as an apostle of Christ, Paul designated himself as "one untimely born" (1Cor 15:8).
In addition, the mark of an Apostle was that they were men invested with power to work astounding signs and wonders and miracles. ( 2Cor 12:12; Heb 2:3,4; Acts 2:43; Acts 4:33; Acts 5:12). If you study carefully the book to Acts, almost all the recorded miracles were done by apostles (Thus the document was later given the title "The Acts of the Apostles").
Moreover, the Apostles were men who were the infallible mouthpieces of God's revelation ( Jn 14:26; Eph 3:5; 2Pet 3:2; 1Cor 2:6-11). The teachings of apostles of Christ served as a test of the genuineness of one's Christianity and true giftedness (1Cor 14:37,38; 1Jn 4:6).
Now these Apostles were pastors or elders not just of one local church but of the universal church and they ruled over the churches of Christ, regulated their life and practices, gave directions and instructions that were binding to all the churches (Acts 16:4; 1Cor 6:1; 1Cor 7:17; 2Cor 11:28; 1Tim 3:15-15; 1Tim 2:11-12). Therefore, the Apostles, together with the NT prophets, served a very unique role in redemptive history. Thus the church is said to be built upon the foundation of the Apostles and prophets, Christ Himself being the corner stone (Eph 2:19,20).
It is obvious from everything that has been said that there are now no more living Apostles of Christ. However, their unique role still continues to be of tremendous relevance to churches in any and every generation. In a real sense churches are still under the rule of Apostles whose teachings and instructions have been summarized, comprehended, preserved, and universally publish to us now in the NT Scriptures. As churches of Christ, we must carefully study, obey, and implement the apostolic teachings. For to submit to their teaching is to submit to the Spirit who infallibly guided them in their teaching. And to submit to the Spirit is to submit to Christ who is the Head of the Church.
4) The Prophets
There are many efforts today to redefine what a prophet is and I will not enter into the details of this. But in the light of the OT teaching of a prophet, it is beyond question that a prophet did not only received infallible, direct, and self-authenticating revelations from God, but also they communicated those revelations by the infallible guidance of the Holy Spirit. With reference to His prophets, God said, "I will put My words in your mouth" (Deu 18:18; Isa 51:16; Jer 1:9). Even the strange and wicked prophet Balaam who loved the wages of unrighteousness (2Pet 2:15) could not speak anything contrary to what God would reveal to him (Num 22:18).
It follows that the words of a prophet are binding to the people. As God said to Moses, "It shall come about that whoever will not listen to My words which he (the prophet) shall speak in My name, I Myself will require it of him." (Deu 18:19).
Therefore, in the OT, God gave very stringent tests for the genuineness of a prophet (and not just the words of a prophet). Even if one of his prophecies will fail, that prophet will die (Deu 18:9-22). Moreover, even if his suppose prophecy or dream will come to pass, another test had to be applied. If that self-confessed prophet counsels rebellion against God's revelation given through the prophet Moses, then that prophet must die (Deu 13:1-5).
Now if OT revelation was preparatory to and in anticipation of God's final revelation to be given at the coming of His Son (John 1:17; Heb 1:1-2), would we expect anything less of NT prophets? The idea is ludicrous. To say that the prophets of the NT were inferior to the OT prophets (as some would suggest) is just completely out of line.
In spite of the dignity of the NT prophets, however, they were still only "second" to the Apostles. Their position in the Universal church was subordinate to the apostles of Jesus. Just like the revelation God gave through the prophet Moses served to test the genuineness of an OT prophet so also the revelation God gave to the Apostles of Jesus served to test the genuineness of a NT prophet. As Paul puts it to the Corinthians, " If anyone thinks he is a prophet or spiritual, let him recognize that the things which I (the Apostle) write to you are the Lord's commandment. But if anyone does not recognize this, he is not recognized." (1Cor 14:37-38).
So what about those who claim to be prophets today? They are like the false prophets that the Bible condemns (Jer 14:14; Jer 23:16; Ezk 13:1ff). These suppose prophets are themselves self-deceived. They would say, "Listen to the word of the Lord" or "The Lord declares" when in reality they are those "who prophesy from their own imagination" and they are "following their own spirit". God has not really sent them. God has not really given them a direct revelation. And yet these "prophets" are so self-deceived that "they hope for the fulfillment of their word'.
Just like the Apostles of Jesus, there are now no more living prophets. However, the revelations they have received from God needful to the church throughout all generations until Christ returns have been summarized, comprehended, preserved, and universally published in the NT. The Prophets served a unique role in redemptive history. Thus not just the Apostles but also the prophets are said to have a foundational role in the universal church - "having been built on the foundation of the apostles and prophets, Christ Himself being the corner stone"(Eph 2:20).
Therefore, we must not think that we are less rich today than the churches during the Apostolic era. In fact we have even an advantage. Because now we have the teachings not just of the OT but of the Apostles and prophets summarized and persevered to us in the NT. We do not have to go to Jerusalem (where most of the Apostles were based) to get a judgment for a controversy. We do not have to seek out a living prophet to know what God would have us to do. We can just turn to the completed Bible, and there we have all the revelation we need until the 2nd coming of Christ.
5) Pastors-Teachers
In the NT, "elders" presbute,rouj are also called "overseers" evpisko,pouj and they are "to shepherd (poimai,nein or pastor) the church of God" (Acts 20:17, 28; 1Pet 5:1-4; Tit 1:5, 7). Therefore, elders are also overseers and pastors. Moreover, one of the qualifications of an elder is that he must be "able to teach" (1Tim 3:2 cf Tit 1:9). Therefore an elder is also a teacher. This does not mean that all elders or pastors must be able to teach publicly or in a monologue sort of way. Nor does this mean that all elders are to have as their exclusive vocation the teaching and preaching of God's word (1Tim 5:17). It does mean, however, that all elders must be "able to teach" because they have the role of being teachers of God's people.
Now these elders or pastors or overseers or teachers are officers of local churches. We read in the book of Acts, "When they (Paul and Barnabas) had appointed elders for them in every church (emphasis mine), having prayed with fasting, they commended them to the Lord in whom they had believed" (Acts 14:23). Every local church had a plurality of biblically qualified elders.
We must not think that these elders were appointed without the involvement and participation of the entire local church. For how was the appointment of deacons done in the church at Jerusalem? We read, "So the twelve summoned the congregation of the disciples and said, 'It is not desirable for us to neglect the word of God in order to serve tables. Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. . But we will devote ourselves to prayer and to the ministry of the word.' The statement found approval with the whole congregation; and they chose (emphasis mine) 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." (Acts 6:2-6). Just as the appointment of deacons involved active congregational participation, so the appointment of elders must have gone through a similar process. And this is indicated by the word "appointed" ceirotonh,sante use in Acts 14:23. One lexicon defines the word as "choose, elect by raising a hand to signify a vote." Lenski points out in his commentary, " We may translate 'designate', 'elect', 'appoint'; but the one designating or appointing voted to do so. Luke would make an important point by using this verb here. For the question at issue is whether Paul and Barnabas chose these elders without congregational participation or whether they conducted a congregational meeting in which a vote was taken by the show of hands, the congregation choosing with participation of the apostles and under their guidance. The latter is undoubtedly correct, just as the praying with fastings by no means includes only the two apostles but each congregation as well. The method used is fully explained in 6:2-6" (Acts of the Apostles: Pg. 585-586).
Now why are deacons not even mentioned in 1Cor 12:28 and Eph 4:11 where the universal church structure are given? The only biblically consistent answer to that question is that the deaconate is mainly a serving and not a ruling office. Deacons serve as helpers to the elders to free them from the more mundane concerns of the church. They serve as extensions of the elders' hands and feet to take care of the more mundane concerns of the church (Acts 6:1-7). The ruling body of the local church is the eldership (1Tim 5:17).
So the authority structure of the church universal during and after the apostolic era is still essentially the same. Christ, who is in heaven, is still the Head of the Church. The Holy Spirit, who has been sent, is Christ's Vicar on earth. In terms of human agents, we are still under the rule of the apostles and prophets whose teachings have now been summarized, comprehended, preserved, and universally publish in our completed Bibles. And at the local church level, churches are still ruled by elders or pastors or teachers. The only real difference now is that we do not have living Apostles (and their delegates) and prophets.
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