The Church
The Church
The term “church” is used in several ways. While not all are legitimate biblically, the word “church” is used to refer to a local congregation of professing believers, a denominational group of congregations, the universal body of true Christian believers, and a building used for religious uses.
The church began on the day of Pentecost (Acts 2:1-21, 38-47) when Peter proclaimed the finished work of Christ upon the cross and thousands were saved. The church continues to be formed today, as the believer’s ministry of soul-winning and edification of the body of Christ continues. The formation of the church will be complete when “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 Christ” (Eph. 4:13). The church will be complete when Christ returns for His own at the rapture.
The world cannot detect the invisible church of real Christians. They see only the visible church of those who profess to be Christians. The Lord intended to establish a visible church as a testimony to the world. When we gather together on the Lord’s Day, we are a testimony to the world that Christ exists and leads His people.
As taught in Matthew 28:19-20 the mission of the church is to make disciples who will in turn engage in worship, growth, fellowship, and service. In other words, they will evidence genuine salvation by their commitment to Christ and their involvement in the local church. This mission of making disciples is carried out through the evangelizing of the lost and the edifying of the saints.
The basic task of the church is to teach sound doctrine. In Titus 2:1 Paul writes, “Speak thou the things which become sound doctrine.” If the church of Jesus Christ is to be protected from false doctrine, the elders who lead it must be faithful to teach sound doctrine. Many other things are good, but they’re not priorities. As a minister of Jesus Christ, an elder is first of all responsible to God for the purity of the church and its protection from false doctrine. All ministers of the gospel are answerable to Christ for how faithfully they protect and nurture the flock. Unfortunately, there are many pastors whose churches expect them to do everything under the sun and not what Christ intends - teaching the Word of God. Their energies are dissipated into other responsibilities rather than their prime duty.
Three forms of church government are found in the history of the church:
Episcopal
In this system the chief ministers of the church are bishops. On this view the apostles were the supreme ministers in the early church, and they took care that suitable men were ordained to the ministry. To some of them they entrusted the power to ordain and so provided for the continuance of the ministry to succeeding generations. The Church of England (Catholic Church) retained the historic episcopate. Some of the Lutheran churches opted for an episcopal system but did not remain in the historic succession. In more recent times other churches have decided to have bishops - e.g., some Methodist churches - and these too have rejected the historic succession. More Christians accept episcopacy than any other form of church government, but episcopal churches are, for the most part, not in communion with one another.
Presbyterian
This system emphasizes the importance of elders, or presbyters. From the Reformation onward the presbyterian form of church government has been of very great importance. John Calvin organized the four churches in Geneva on the basis of his understanding of the New Testament ministry as fourfold: the pastor, the doctor (or teacher), the deacon, and the presbyter (or elder). It was the pastor who had the care of the congregation. This was not the full presbyterian system, but it laid the foundation for it, and presbyterianism developed in Switzerland, Germany, France, the Netherlands, and elsewhere. On the continent the name “Reformed” is used for these churches. From Europe, more particularly from Britain, the church spread to America, where it became one of the most significant groups of Christians.
Congregational
As the name implies, this form of church government puts the emphasis on the place of the congregation. Congregationalism as a system appeared after the Reformation. Some among the Reformed rejected the idea of a state church and encouraged believers to form a “gathered church,” that included those who heard the call of Christ and responded. Denied the freedom to put all this into practice in England, many crossed into Holland. It was from the church at Leiden that the Pilgrim fathers sailed from America in 1620 and established congregationalism in the new world, where it became very important.
While these forms of government are implied in Scripture, there is one form of church government described; that being presbyterian or elder rule. In Hebrews 13:17, the leaders of the church are called elders (presbyters) or overseers (bishops), the titles being interchangeable. These mature men are ordered by the Spirit of God to rule over His church on earth until Christ returns. As they traveled about, Paul and Barnabas appointed elders in every church they established (Acts 14:23). Paul directed Titus to “appoint elders in every city” (Titus 1:5). Every New Testament congregation had such men who ruled it. They fed and led the flock (Acts 20:28).
What are the three types of church government implied in Scripture?
____________________, ___________________
and __________________________
Which type of church government is described in detail in Scripture?
Elders
The highest position of authority in the church belongs to elders, who rule under Christ as undershepherds (I Pet. 5:2-4). Elders are responsible for teaching doctrine, administrating, disciplining, protecting the flock, praying for the flock, and studying the Word of God. They are answerable to Jesus Christ for their ministry.
I Timothy 3 lists what is required of an elder: “This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless” (vv. 1-2). That requirement encompasses all others. What does it mean to be blameless? It doesn’t mean that a man has to be perfect. If so, we would all be disqualified! It means that there must not be any great blot on his life that others might point to.
Verse 7 says that the bishop or elder “must be above reproach, as God’s steward.” He must realize that he is a steward who doesn’t own anything, but merely manages the affairs of God for the body of Christ. Also he must not be “self-willed, not quick tempered, not addicted to wine” (v. 7). Also an elder must not be “pugnacious” or “fond of sordid gain” (v. 7). He doesn’t react with his fists and he doesn’t pursue money as his primary goal.
On a positive note, verse 2 says that an elder should be “hospitable.” He must be willing to open his home to strangers. Besides the evidence that a well-managed household gives of his ability to manage the church (I Tim. 3:4-5), it sets a good example for strangers and makes them feel welcome. An elder needs to have a home that displays what Christian living is all about. Furthermore, he “must not be a recent convert…be well thought of by outsiders, so that he may not fall into disgrace,” (vv. 6). An elder should know his priorities and practice self-control as he lives by the standards of God’s Word. A man who meets those qualifications has been given by God to the local church to rule and teach it, and is therefore worthy of honor.
Deacons
Basically, deacons are servants. They are collectors of funds, distributors of relief, and agents of mercy. They help the poor, the jobless, the sick, the widowed, the elderly, the homeless, the shut-in, the refugees, and the disabled. They counsel and guide people. They visit people in their homes. They relieve suffering. They comfort, protect, and encourage people, and help to meet their needs. Simply put, deacons do what is ever necessary to minister to the needs of others within the congregation.
The qualifications for deacons, which are found in I Timothy 3:8-13, can be divided into two categories: personal character and spiritual character:
Personal Character
Paul listed four personal qualifications. First, deacons must be men of dignity (v. 8). This means that they must be worthy of respect and serious minded, not treating serious things lightly. I Tim. 3:8 also says a deacon must not be double-tongued, or one who says one thing to one person and something else to another - a malicious gossip. They are always consistent and righteous in what they say. Next, deacons are not addicted to much wine. Rather, they are noted for their clear thinking and self-control. Finally, Paul said that deacons should not be fond of sordid gain. That would be important because deacons are sometimes responsible for handling funds. Therefore their goals in life must not be monetary.
Spiritual Character
Paul also listed four spiritual qualifications. First, he must have convictions based on the knowledge of true biblical doctrine. His clear conscience implies that he lives out his convictions. He must hold to the faith and apply the truth to his life.
A second spiritual qualification for deacons is given in verse 10: “And let these also first be tested; then let them serve as deacons if they are beyond reproach.” Before a man is officially appointed as a deacon, he must have proved himself faithful in serving the Lord
Third, a deacon must be morally pure in every way, just as an elder is to be. Literally verse 10 says, “Let them serve as deacons if they are in the process of being irreproachable.” Those who are not above reproach are disqualified from serving as deacons. Verse 12, which says, “Let deacons be husbands of only one wife,” also implies that deacons are to be morally pure. But that does not necessarily mean a deacon is to be someone who has never been divorced, although that would be a disqualification if his sin contributed to the divorce, or it the circumstances of the divorce bring reproach on him. The main point is that a deacon must be totally consecrated and devoted to his wife.
The forth characteristic of a deacon’s spiritual life is that he leads his family well. Deacons are to be “good managers of their children and their households” (v. 12). A deacon must demonstrate some kind of management ability. The proving ground for leadership is how a man manages his children and household.
What are the primary responsibilities of the elders in a church?
What are the primary responsibilities of deacons in a church?
Discipleship
From Matthew 28:19-20 we read these words, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I command you; and lo, I am with you always, even to the end of the age.” The Greek word, translated “make disciples” is the main verb and the central command of these verses, which form the closing sentence of Matthew’s gospel. The root meaning of the term refers to believing and learning. Jesus was not referring simply to believers or simply to learners, or He would have used other words. In this context it relates to those who place their trust in Jesus Christ and follow Him in lives of continual learning and obedience. “If you abide in My word,” Jesus said, “then you are truly disciples of Mine” (John 8:31)
The Great Commission is a command to bring unbelievers throughout the world to a saving knowledge of Jesus Christ, and the term the Lord uses in this commissioning is “make disciples.” Jesus’ supreme command, therefore, is for those who are His disciples to become His instruments for making disciples of all nations. Jesus’ own earthly ministry was to make disciples for Himself, and that is the ministry of His people. Those who become His disciples are themselves to become disciple makers. The mission of the early church was to make disciples (see Acts 2:47; 14:21), and that is still Christ’s mission for His church.
Discipline
Church discipline is applicable only to those who desire to be associated with the church, and is not meant to give license to Church leadership in gray area trivia, but rather the end result should be to purify the Church (I Cor. 5:6-8), to restore an erring person, to deter sin, and to demonstrate the reality of righteous living to the unsaved world.
Church discipline should not be exercised in every case of sin or deviation from the truth, for it is not God’s method for making the Church sinless. Instead, sin that damages the Church, weakens its testimony, or promotes disunity constitutes a disciplinary offense that primarily includes the following:
Divisiveness - II Thess. 3:11; Tit. 3:1-11; Rom. 16:17-20.
Unruly, disorderly and undisciplined living - II Thess. 3:6, 11, 14; I Thess. 5:14.
Disruptive conflict between members - I Cor. 6:5; Phil. 4:2-3; Matt. 18:15-18.
Sins of the flesh - I Cor. 5:11; 6:9-10. In particular, but certainly not exclusively, homosexuality, lesbianism, adultery and fornication should be addressed in this context. God’s Word is clear that these unnatural relationships must never be tolerated in the church (Rom. 1:26-27).
Public denial of the doctrines of the Church - I Tim. 6:3; II Tim. 2:16-18; Tit. 3:10; II John 1:10-11; Rev. 2:14.
Church discipline is to be handled prayerfully, carefully, and justly, and only after several individual attempts of corrective or preventative action has been taken as follows:
First step: Note and mark those who are in need of correction - Rom. 16:17; II Thess. 3:14.
Second step: Arrange a private meeting with the offender - Matt. 18:15. Rebuke him, and if he repents, forgive him - Luke 17:3.
Third step: If this fails, set up a second meeting, this time with several others present - Matt. 18:16. During these preliminary private and semiprivate meetings the individual should be repeatedly admonished (Tit. 3:10), rebuked (II Tim. 4:2), and warned (I Thess. 5:14), for the sake of bringing about genuine repentance in the life of the offender. If genuine repentance does occur, the offender should seek the forgiveness from the circle of offense, and no more.
Fourth step: As a final resort, the unrepentant one is to be brought before the entire Church - Matt. 18:17; I Tim. 5:20.
Fifth step: Upon refusal to submit to Church discipline the guilty party is to be spiritually excommunicated.
He is to be denied Christian fellowship:
II Tim. 3:5
II Thess. 3:6
I Tim. 6:3, 5
Titus 3:10
II Thess. 3:14
He is to be delivered over to Satan, meaning that he is allowed to follow his sinful ways, the realm and domain of Satan:
I Cor. 5:5
I Tim. 1:20
Upon refusal to heed the warning and correction of the Elder Board and of the Church, he or she shall be publicly dismissed from the Church with the hope of future repentance and reconciliation. There shall be no appeal to any court as a result of this decision (I Cor. 6:1-2)
In all matters of church discipline, when the body of the Church becomes aware of the disciplinary measure being brought against the unrepentant member, the church congregation is expected, with no exceptions, to keep silent about the matter to any and all outside the congregation, avoiding the common sin of “slander” (II Cor. 12:20).
What is the purpose of the Great Commission?
What is the ultimate purpose of church discipline?
The Ordinances Of The Church
The word ordinance comes from two Latin words which in their final meaning signify “that which is ordered or commanded.” This term has been used to describe the two institutions, baptism and the Lord’s Supper, left to the church by Christ. We are to observe them until His return.
Baptism
Baptism is the divinely appointed ordinance by which a Christian confesses to others, by submitting to his immersion in water, not only his faith in the Son of God, but his spiritual identification with Christ in His death, burial, and resurrection on his behalf. As Christ went through the awful reality of dying for our sins, being buried and rising again; so the believer, by going down under the waters of baptism and emerging, announces to all who witness it that he confesses he has died to sin, has been buried with Him and has been raised together with Him, to walk with Him in newness of life and live to His glory.
It is important to remember that baptism is only an illustration of what has already taken place in the experience of the believer. The ordinance itself has no saving virtue. It does not make a person a Christian, but simply marks him as a Christian.
Understanding that baptism in the bible is always believers baptism eliminates the false theory of infant baptism, or infant sprinkling or pouring, a thing the New Testament knows nothing whatever about, for not a single instance is recorded of such an event in its pages.
Two modes of baptism are generally accepted today, immersion (to be immersed in water) and affusion (by washing or sprinkling). The example in Scripture is set and practiced to be immersion. While baptism is not essential for salvation, it is an ordinance given to the church by Christ. Therefore, it is a responsibility both corporately and individually to participate in believer’s baptism and to encourage others to do so.
The Lord’s Supper
The Lord’s Supper is a spiritual experience. The bread and wine are not transubstantiated—turned into the actual body and blood of Christ—as Roman Catholics believe, or consubstantiated—having the actual body and blood existing alongside them—as many Lutherans believe. Christ cannot be sacrificed again, because He was offered only “once to bear the sins of many” (Heb. 9:28). Not only that, but at the first Lord’s Supper, in which Christ Himself passed the cup and the bread, He had not yet been crucified; His physical blood had not yet been shed. When believers partake of Communion in faith, the Holy Spirit uses those symbols as sensitizers to kindle our spirits in awareness and appreciation of our Lord’s great ministry and sacrifice for us.
Instruction as to how to observe the Lord’s Supper are found in I Cor. 1:27-29. The Lord’s Supper is only for those who have come to a saving knowledge of Jesus Christ, by the sovereign work of God. Observance must be with due reverence and self-examination. One who partakes of the celebration in an unworthy or careless manner brings condemnation upon himself.
The Lord’s Supper has been rightly regarded by many Christians as a sacred time of commemoration of the death of Christ and all its meaning for the individual Christian. As indicated by Paul, it is a time of heart-searching, a time of confession of sin, and a time of restoration. It is also a reminder of the wonderful benefits which have come to every Christian through the death of Christ.
As the Lord’s Supper points back to the historic fact of the first coming of Christ and His death on the cross, so it also points ahead to His coming again when observance of the Lord’s Supper will cease. While the frequency of observance is not clearly given in the Scriptures, it seems probable that the early Christians practiced it frequently, perhaps as often as each week, as they gathered on the first day of the week to celebrate the resurrection of Christ. In any case, observance of the Lord’s Supper should not be infrequent, but in proper and respectful obedience to the command of Christ to do this until He comes.
___________________ is only an illustration of what has already taken place in a Believer’s heart.
Why is it not appropriate for an unbeliever to partake in the Lord’s Supper?