4. The Church
There is a widely believed theory among many that Jesus came to earth to establish His kingdom but was rejected. As a result He established the church in its place and will later return to establish His kingdom where He will reign on earth a thousand years.
While this theory is very popular among the religious, it is deeply flawed and violates repeatedly the teachings of the Bible. We will not take the time here to thoroughly investigate this false teaching, but we will notice one thing. This error makes the church an afterthought in the plan of God. Such a position, I believe, is untenable.
The Bible gives unto the church a position of great honor. Christ is its head, (Ephesians 5:23; Colossians 1:18), it came to earth by the power of the Holy Spirit (Acts 2:1-4), and in the Revelation it is pictured as glorified above all else (Revelation 19:6-8; Revelation 22:17). This hardly sounds like an institution that was an afterthought. But such is the teaching of the religious world.
Actually the church is a vital part of the plan of God to redeem mankind. It was in the mind of God before the creation and it is the church, and only the church, that will receive salvation in the day of judgment (I Peter 1:1-2, Romans 8:28-31, Hebrews 11:6). With that understanding in mind, let us begin to examine this marvelous institution called the church.
1. General facts about the church.
There is an amazing array of facts about the church contained in Scripture. In this study we will view only a few but we encourage the committed Bible student to run the many references and read them to get a better perspective and appreciation of this important institution.
A. Built by Christ, Built on the Apostles and Prophets.
Jesus asked the disciples who the people believed him to be. He followed-up with another question, who did his disciples believe him to be. Then, based on the validity of Peter’s confession, Jesus made this statement in Matthew 16:18:
“And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
This is the great promise of Christ to mankind – the establishment of the church of Christ. It was to be built by Jesus. Today there are many different “churches” available to humanity. But Jesus only built one of them; all others were built by men.
It was on the teaching of the apostles and prophets that Jesus built His church (Ephesians 2:19-22). Guided by the Holy spirit, these men taught only the things authorized by God and, being tied to Christ, brought the church into existence through these teachings (II Peter 1:19-21, John 16:13).
B. Christ is its head.
In Ephesians 1:22-23 we read:
“And hath put all things under his feet, and gave him to be the head over all things to the church. Which is his body, the fullness of him that filleth all in all.”
As our head controls our body, so Christ controls His church. Any church that does not respond consistently and completely to the teachings of Jesus cannot sustain the claim to be His body. And since one head has only one body (Ephesians 4:4) and since the body is the church (Colossians 1:18,24), then Christ is the head and Savior of only one church (Ephesians 5:23).
C. There is only one church – also called the kingdom.
We have pretty much already established there is only one church. Jesus promised to build only one (Matthew 16:18); He built only one (Acts 2); and Paul said there was only one (Ephesians 1:22-23), Ephesians 4:4). Since the Lord adds us to the church, singular, (Acts 2:47) there is no opportunity for a second church authorized by God to come into existence. There is only one! It should also be understood that the kingdom of Christ and the church of Christ are the same body.
- Jesus uses the terms interchangeably (Matthew 16:18-19)
- The time frame for the kingdom is centered around the resurrection and ascension of Christ (Daniel 7:13-14, Matthew 4:17, not taste of death till).
- The kingdom is clearly in existence in New Testament times (Colossians 1:13, Revelation 1:9)
That the church is presented in the Scriptures as a kingdom and Christ presented as its King (I Timothy 6:13-15) is without question.
D. Received at Christ’s ascension, sent to earth on Pentecost.
In Daniel we read the following prophecy:
“I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”
(Daniel 7:13-14)
This concept is repeated by Christ in the beginning of the parable found in Luke 19:11-12. When Christ returned to the Father after His resurrection and before Pentecost, He immediately received this kingdom. Then a few days later the kingdom came to earth on Pentecost through the power of the Holy Spirit (Luke 24:49, Mark 9:1, Acts 1:7-8, Acts 2:1-4); and living men and women began to be ushered into the kingdom.
E. Contains all the saved.
Since Jesus is the Savior of the body (the church), and since God places all those who are being saved into the church (the body) then all those who will be saved will be in the church of Jesus Christ. God puts the saved only into the church belonging to Christ, not into the various denominations belonging to men. One who is outside the church of our Lord has absolutely no hope (Acts 4:12).
F. Bought by the blood of Christ.
We value something by the price that someone is willing pay for it. The church was purchased by the blood of Christ (Acts 20:28, Hebrews 9:14-17). No greater price has ever been paid for anything than that which was paid for the church. Therefore, in the mind of God there is nothing more valuable than the church of Christ.
Editor’s note:
It is inconceivable to me that such a great price would have been paid for an organization or institute that was simply an unplanned afterthought!
There are many other things we might consider concerning the church. But for now, we will continue on. Some other factors will be alluded to in our later discussions.
2. Unity and Denominationalism.
There is a popular philosophy these days in religious circles which shows itself in numerous statements. Someone might say we should “agree to disagree” or we should have “unity in diversity” or some other such things. But such a philosophy is founded in the will of man, not in the will of God. As one friend pointed out, “They are called the ten commandments, not the ten suggestions.” But today many treat God’s Word with disrespect and disdain, creating unto themselves inferior and unacceptable copies of the one true church. It should always be the desire of a Christian to please and obey God rather than pleasing himself or others. After all, we are not equipped to guide our own steps (Jeremiah 10:23) except in accordance with the Scriptures (Psalm 119:105).
Recognizing that Jesus built only one church and man has built hundreds more, we will pause briefly to see what the Scriptures think of denominationalism.
A. Unity is a command.
In Paul’s first letter to Corinth, we find there is a great amount of division. In addressing this situation, Paul begins by making this statement in I Corinthians 1:10:
”Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.”
In this one verse Paul repeatedly calls for unity, a thing denominationalism can never offer. Paul says “speak the same thing,” “no divisions among you,” “perfectly joined together.” In light of this verse, this command, how many issues on which God has definitively spoken can we “agree to disagree” and still be pleasing to God? I would think none.
B. Christ’s prayer.
In John 17 we find Jesus offering up one of His final prayers just before He is crucified. There are two things that we will presently notice.
First, in John 17:20 – 23, Jesus prays for all believers to have the same oneness as is possessed by the Father and the Son. Now my question is, on how many issues of doctrine do God and Jesus disagree? Does God hold to one process of salvation and Jesus another? Does God recognize one form of worship and Christ another? Do they “agree to disagree” on diverse issues? Do they have “unity in diversity” relative to the role of women in the church? The truth is, in all of eternity, God and Christ have never disagreed on a single issue. This is the type of unity Christ wants for His disciples and for which He prayed (and ultimately died). In light of this, how many issues on which God has definitively spoken can we “agree to disagree” and still be pleasing God? I would think none.
The second thing we will consider from this prayer is John 17:17 which reads as follows:
“Sanctify them through thy truth: thy word is truth.”
To be sanctified is to be set aside for a holy purpose. We notice in this verse that this is accomplished by the word of God (compare John 14:6, John 8:31-32). Our sanctification comes from the word of God, not the word of man. If we are to be sanctified (set aside for a holy purpose), it must be done through and only through the word of God. In light of this, how many issues on which God has definitively spoken can we “agree to disagree” and still be pleasing to God and to thus be sanctified (set aside for a holy purpose)? I would think none.
C. Peter’s position on unity.
In I Peter 4:11 we find the following scripture:
“If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”
Herein lies the secret of Biblical unity – speak only the word of God. If Scripture says, “Thou shalt not steal;” and you say, “Thou shalt not steal;” and I say, “Thou shalt not steal;” then we will have unity. A group of men once said, “speak where the Bible speaks and be silent where the Bible is silent.” The passage we are considering is the scripture which validates this philosophy and is the basis for Christian unity. But if we violate this philosophy and speak our own words, then unity will vanish forever.
D. Other related Scriptures.
We are going to review several passages that relate to this discussion. We will read them first then consider them as a whole.
“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. For do I now persuade men, or God? or do 1 seek to please men? for if I yet pleased men, 1 should not be the servant of Christ. But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.”
Galatians 1: 6-12“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.”
II John 9 -11“Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you.”
Deuteronomy 4:2“Add thou not unto his words, lest he reprove thee, and thou be found a liar.”
Proverbs 30:6“And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.”
Colossians 3:17
In all these scriptures we begin to see an emerging pattern and philosophy. We are to have Bible authority for what we say and what we do. We are never to tamper with what God has said. We learn that this law is for men in general, the apostles (represented by Paul) in particular, and applies even to the angels of heaven. No being anywhere has the right to tamper with the word of God.
E. Basis for Unity.
In Ephesians 4: 1-6, we have the basis for unity. We find there reference to seven “ones” which form the foundation on which unity is built. We will briefly consider these seven “ones” and their impact. In order do this properly, we will first read Ephesians 4:1-6.
“I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.”
We are going to adjust their order to help us to remember them.
- One God and Father. There is one supreme being among the three divine beings. That being we know as God, the Father. He is above all, above even Jesus and the Holy Spirit. (see also I Corinthians 11:3, I Corinthians 15:24-28)
- One Lord. This is Jesus the Christ, the one sent by God to be the Savior of the world (Galatians 4:4-5). Salvation is in neither Baal or Buddha, Moloch or Muhammad. Salvation is only in Christ (Acts 4:10-12).
- One Spirit. This is the Holy Spirit. He is presented at the beginning (Genesis 1:2) as co-creator. He brought into existence God’s holy word (John 16:13). He beckons all who will so so to come to Christ (Revelation 22:17). There is only one.
- One body. Paul has already identified the body as the church (Ephesians 1:22-23). The one body is the one church. Just as accepting a god other than The God destroys unity; just as accepting a lord other than The Lord destroys unity; just as accepting a spirit other than The Spirit destroys unity; so then accepting a church rather than The church destroys unity. There is only one.
- One baptism. In the New Testament we find the mention of several different baptisms. There is Holy Spirit baptism (Acts 2, Acts 10), fire baptism (judgment – Matthew 3:11-12), John’s baptism, and Christ’s baptism, just to mention some. But at the time the letter to Ephesus was written, there was only one. It was not Holy Spirit baptism; Holy Spirit baptism was for a specific purpose and that purpose had been satisfied. It was not fire baptism because that refers to hell fire and is still future, being accomplished only after the day of judgment. It was not John’s baptism because that had ended (John 3:30, Acts 19:1-7). The one baptism of Ephesians 4 is the baptism commissioned by Christ just before he ascended to the Father (Mark 16: 15-16). It was to last throughout time until Christ returned (Matthew 28:18-20) and was for the remission of sins or the washing away of sins (Acts 2:38, Acts 22:16). It was the final requirement to receive membership in the church (Acts 2:38, 41, 47; Gal 3:27), and it puts the individual in a position to receive all spiritual blessings (Ephesians 1:3) which would include forgiveness, redemption, sonship, eternal life, etc. (Ephesians 5:23). Without this baptism in water for the remission of sins there is neither hope nor chance of salvation from the guilt of sin. In order to have Bible unity one must accept, teach, and practice the baptism commissioned by Christ.
- One faith. In the Bible there is much discussion concerning faith. Entire sections of scripture reflect on this subject (Hebrews 11, James 2, and many, many others). We must recognize there are two facets to faith. There is personal faith, that is, whether or not I believe in Jesus and His message. There is also the faith, which is that system God has brought into existence to redeem man (Jude 3). My personal faith must be founded on and grounded in the faith in order to have any real meaning or substance. There is only one true faith.
- One hope. If I believe in and accept the reality of the Trinity (Father, Son, Holy Spirit), and I am a part of the one body through the one baptism submitted to because of my personal faith in the one. faith once-for-all delivered unto the saints, then I will have the one hope. It is the hope I have in my future resurrection and glorification in the presence of God as part of the church. But when we speak of the Christian hope we need to understand that in Scripture the word hope carries with it the concept of assurance. It is not some vague idea that something might happen. It is the confident belief it will happen because of the promise of God. Our one hope, then, is a hope tied to confidence and assurance – confidence in the promise of Christ and assurance He will perform all those things He promises.
Through this short review of Ephesians 4 we see that to have Biblical unity, the only unity that has any real meaning, we must accept that there is one God and Father, one Lord, one Spirit, one body (church), one baptism (in water, to wash away sins), one faith (New Testament system of conduct), and one hope which is in Christ. Any deviation from the teachings of Ephesians 4 is a deviation from the unity the church so desperately needs.
F. Denominationalism in Light of the Concept of Unity.
As we briefly discuss denominationalism I want to remind you to consider it in light of the scriptures we have already viewed and the ones we will now consider.
The first thing we should recognize is that denominationalism is divisive by its very nature. But divisiveness is condemned (I Corinthians 1:10) and those causing division are to be marked (Titus 3:10-11). In light of this, denominationalism cannot be pleasing to God.
Secondly, denominationalism offers nothing but demands much. It cannot offer forgiveness, greater blessings, a closer relationship to God, etc., but it does demand compromising truth, sacrificing doctrine, accepting creeds of men, and so on. Not only is denominationalism valueless, it is destructive and fatal.
Thirdly, denominationalism violates the very prayer of Jesus for the unity of all believers. It hardly seems reasonable that something which violates Christ’s prayer could be a good thing!!
Fourthly, division (and therefore, denominationalism) is constantly condemned in the Bible. Most of the early chapters of the first letter to the Corinthians is consumed with this problem. It is dealt with time and time again by Paul and others. God hates division, always has, and always will (Proverbs 6:16-19).
3. Structure of the Church.
If we are to understand the workings of the church, we must begin first to understand its structure. In the world today there are many different structures for the various religions. Some have one head, such as the Catholic church. Others have boards of directors, councils, synods, and other such arrangements. Still others have conferences, conventions, and a myriad of other arrangements to keep their various denominations on track. We will look at the arrangement of the church as revealed in the Scriptures.
A. Autonomous.
Even a gentle perusal of the New Testament documents shows the church of the Bible to be quite different from the denominations of men. There is no hierarchy, no pomp and circumstance, no extended authority. There are only local collections of people who love and follow Christ in a simplicity unparalleled by any other group on earth. Each congregation is autonomous – self-governing – answering only to local leadership and to Christ Himself (Acts 14:23, Titus 1:5).
B. Church Government.
In our earlier studies we noticed the church is built on the apostles and prophets, Christ himself being the chief cornerstone. These men were selected by God and Christ and set permanently in their foundational role. The apostles we have today we have through the scriptures and are the same ones the church has had throughout the centuries. All others who call themselves apostles are liars and fakes, having no authority to hold this position. Who then are God’s appointed leaders today? What are they called? How are they chosen? Certainly someone must give guidance and judgment or the church would face chaos, the spread of the kingdom would slow down, and the purity of the body of Christ would suffer greatly.
In the early growth of the church, the lesser of two offices began to develop, that being the office of deacon. In Acts 6:1-7 we read about the church’s need to care for her widows in a more efficient manner. Seven men were appointed to tend to this need so that the apostles could remain free to teach and spread the gospel. Later Paul would record the final qualifications of deaconship in I Timothy 3:8-13 for all future generations.
Paul also mentions the second office, the office of bishop, in I Timothy 3:1-7 (also Titus 1:5-9) and gives the qualifications for holding this position. As we study authority in the church, we will view the authority of the brethren in general, the role of elders, and the role of deacons.
Brethren.
It is the men of the church to whom God has committed authority to oversee and direct the body (I Corinthians 14:33-34, I Timothy 2:8-14). In the course of time as a congregation grows and matures, the men select and appoint elders and deacons to oversee and guide the work of the local church. (Acts 6:14, Titus 1:5). Elders are not a self-replicating group. If we are to speak as the oracles of God we must recognize that leaders are selected by the body of men (and removed if necessary), not by the present eldership. Wisdom endorses such a process since if one was appointed over a congregation who they did not approve, division would be sure to follow.
Elders.
There are three Greek terms used interchangeably to refer to the eldership. They are presbuteros (translated elder), episkopos (translated overseer, bishop), and poimon (shepherd or pastor). A couple of examples here showing they are used interchangeably will help us avoid confusion later.
Acts 20:17-28
vs. 17 – elders (presbuteros)
vs. 28 – overseers (episkopos)
vs. 28 – feed {shepherd} (poimon)
I Peter 5:1-3
vs. 1 – elders (presbuteros)
vs. 2 – feed {shepherd} (poimon)
vs, 2 – oversight (episkopos)
It is to the eldership that God has given the authority to rule over the congregation (Hebrews 13:17, I Timothy 5:17). This does not mean they have unlimited discretion nor does it mean that one cannot disagree with them (one of their qualifications is not self-willed – Titus 1:7), but it does mean they are to guide by example and make necessary decisions to keep the congregation steadfast and that the brethren are to follow them, support them, and submit to them as long as they serve faithfully. With this in mind, we will look briefly at the qualifications one must meet to be chosen as an elder.
Desire
I Timothy 3:1, I Peter 5:1-2
As we begin our study of elder qualifications we discover an interesting fact. In I Timothy 3: 1 there are two different words translated desire. The first is orego and means literally to stretch out in order to touch, to reach after. The second word is epithumeo and means to set your heart on, to long for. With this understanding, we might translate I Timothy 3:1 as follows:
“It is a faithful saying, if someone stretches out to obtain oversight, his heart is set on a good work.”
When we discuss desire, then, it is not so much the way we commonly use the word (to strongly want something) but rather the idea of taking oversight because it is a good and valuable work. If someone strives to become an elder because he knows he is qualified, and will function properly, and has set his heart on this work, then he has met the Biblical concept of desire. I Peter 5:2 makes it clear this must be his decision, not the decision of others. The brethren will decide if he is qualified but only after he has expressed his personal desire to serve in this capacity.
Blameless
I Timothy 3:2 Titus 1:6-7
There are two different Greek words translated blameless. In Timothy the word is anepiiempton and means not open to censure or irreproachable. Titus uses the term anegkletos meaning cannot be called into account. These two similar words convey the idea of one who lives a good, faithful, non-offensive life style.
Vigilant
I Timothy 3:2
The Greek term here is nephalion and means sober, temperate, or moderate. It is the idea of being watchful of one’s own self. It does not suggest total abstinence but rather moderation. Even some things allowed in moderation can enslave the one who is not vigilant. An elder must be enslaved only to Christ.
Sober
I Timothy 3:2 Titus 1:8
A similar term to vigilant, the Greek word here is sophrona and carries the idea of a sound mind. It also carries the concept of not acting impulsively, but to function in a reasoned and rational way.
Temperate
Titus 1:8
The Greek word here is egkrate and again emphasizes self-control. Literally it means to restrain or have power over one’s self.
Of good Behavior
I Timothy 3:2
The Greek word here is kosmoin and means modest in one’s behavior. It carries also the idea of a well-ordered life.
Given to Hospitality
I Timothy 3:2 Titus 1:8
The Greek term here is phlloxenon and means hospitality or generous to guests. This means he must be friendly and open. He considers his possessions as the possessions of God to be sometimes used to the benefit of others.
Apt to teach
I Timothy 3:2
That is, able to teach. The Greek word didaktikon literally means skillful in teaching. He must not only be inclined to teach, be must have the necessary skills to carry out this inclination.
Not given to wine
I Timothy 3:3 Titus 1:7
The Greek word here is pavoinon and means drunken, or more literally, one who sits long at his wine. An elder is not to be a drunkard.
Editor’s Note
This is not intended in any way, however, to leave the door open for social drinking. Such is condemned elsewhere in scripture.
No Striker
I Timothy 3:3 Titus 1:7
The Greek word here translated striker is plekten and means one who is quarrelsome or one ready with a blow. An elder is not to be a brawler. This does not lessen his responsibility to earnestly contend for the scriptures, but it does reflect on his reason for so doing and his demeanor in the doing of it.
Patient
I Timothy 3:3
The Greek word used here is epieike and means equitable, fair, mild or gentle. This is almost the antitheses of the previous qualification. An elder is to be a man of peace.
Not soon angry
Titus 1:7
The Greek word for angry is orgilon and the phrase here used means literally to not be prone to anger. The Bible does not say an elder should never become angry. Anger is sometimes necessary and is not always a sin (Ephesians 4:26). Christ became angry on some occasions (Mark 11:15-17). But even righteous anger must be controlled.
Not a brawler
I Timothy 3:3
The Greek word here is amachon and means not contentious or abstaining from fighting. Again this qualification stresses the aspect of peace as part of the nature of an elder.
Not covetous
I Timothy 3:3
The term not covetous is translated from the Greek word aphilarguron and means not loving money. An elder must be spiritually free from the world to lead properly. His role of elder includes being generous and helpful, something which is difficult for the one who loves money.
Not given to filthy lucre
Titus 1:7
The Greek word here is alschrokerde and means one eager for base gain. If an elder had a weakness for money then his position of handling congregational funds could lead him into condemnation through misusing or stealing from the treasury.
Editor’s note
This requirement is not found in my Greek text in the passage at I Timothy 3:3)
Lover of good men
Titus 1:8
The Greek word philagathon used here would be better translated lover of good things or loving goodness. An elder loves good and hates evil (as should all Christians – Romans 12:9). He looks for an opportunity to promote the one and oppose the other. He does not avoid confrontation for the sake of “peace”, falsely so called. He meets error head-on and deals with it with all his ability.
Not self-willed
Titus 1:7
The Greek word here is authade and not only means self-willed but also it means arrogant. This self-willed or arrogant individual would always seek to have his own way, not being interested in the ideas of others. Some elders function in such a manner, dictating to the congregation rather than leading it. Harm is almost certain to follow behind such an elder or eldership. An elder must never be centered on himself, only on Christ.
Just
Titus 1:8
The term for just is dikaion and means observing divine and human laws. The life of an elder is one which is regulated by authority. He submits to those who have authority over him (at work, the law, etc). A man who is to rule in the position of an elder must also understand how to obey.
The term used here can also mean passing judgment on others. This gives a view of both ends of an elder’s responsibilities. He is to rule justly those under his authority in the same manner he is to obey those whose authority he is under.
Holy
Titus 1:8
The term holy is from the Greek word hosion and means undefiled by sin or free from wickedness. As the previous qualification just deals with conduct, the word holy deals more with attitude. Not only must he observe God’s commandments, but his heart must also be pure (Joshua 24:14, I Peter 1:22, John 4:24).
Not a novice
I Timothy 3:6
The Greek word here, neophuton, means newly planted. This simply means one new to the Faith should not be appointed to the position of elder.
Holding fast the faithful word
Titus 1:9
Another requirement of a potential elder is holding to the gospel. All Christians are told to do this and not depart from the truth. But an elder has an even greater responsibility because of his charge. His responsibility lies not only for his own soul but he is accountable also for the souls under his authority.
The statement is made to hold fast to the word as taught. There is to be no deviation from what the Holy Spirit delivered through the inspired writers. Although an elder has some measure of judicial authority in enforcing the laws of Christ, he has no legislative authority to amend them to his own will. He is to defend the truth as written without even the slightest compromise or alteration.
Good report of them which are without
I Timothy 3:7
The Greek used to construct this phrase means they are to be viewed by non-Christians (those outside) as living an honest and worthy life, one that brings glory to God (Matthew 5:16).
Husband of one wife
I Timothy 3:2 Titus 1:6
The Greek phrase here is mias gunaikos andra and translates literally “of one woman a man.” This phrase was a Jewish idiom meaning a husband, a married man. It is translated “the husband of one wife” by the King James Version, New King James Version, American Standard (1901), New American Standard Version, etc. That is a lot of Greek scholarship to challenge. It can have no other meaning. Yet, in spite of this, it has been altered and perverted to suit the whims of man. Because some of this error has become intrusive into the kingdom, I must reluctantly deal with it here.
Many people have attempted to apply this verse to a situation where a man is divorced and remarried saying he cannot serve as an elder. Some few have made the same argument against one who has lost a mate to death and obtained another mate afterwards. This verse does not address itself to either of these situations. In both cases (assuming a scriptural divorce and remarriage) the man has one (and only one) wife and meets this qualification.
Recently some have attempted to translate this text to read “a one-woman man.” They then argue that if an elder’s wife dies he can remain an elder because after all, he is still a “one-woman man.” If that reasoning was valid (which it definitely is not) then if that elder stayed single he could remain an elder. But if he remarried after his wife’s death, HE WOULD BECOME UNQUALIFIED even though his marriage was holy and acceptable before God because he was no longer a “one-woman man.” It would also open the door to appoint a man as elder who was not married because of divorce or death in previous years as long as he never remarried! After all he would still be a “one-woman man.” What a mess!!! In fact, I suppose, you could be a “one-woman man” and NEVER MARRY! What proves too much, proves nothing. The text requires a potential elder to have a wife, not two, or three, or four or more, only one.
Rules well his own house
I Timothy 3:4
This verse requires a man’s abilities be proven before he assumes the most important office on earth. He has to be proven a good ruler by the life and characteristics of his family members. This is the testing ground. If he has not been successful with his own family he cannot receive authority as an elder over God’s family.
Children in subjection with all gravity
I Timothy 3:4
Faithful children
Titus 1:6
The thoughts set forth in these two passages deals with family control. This is a continuation of what has been before discussed. An elder must have control over his children. The effectiveness of an elder can be injured or even destroyed by his children as can be seen in the life of Samuel and the wickedness of his sons, Joel and Abiah (I Samuel 8:1-6). Their evil led the nation of Israel to turn against the plans of God. If a man cannot teach, rule, and control his immediate family he must not be given that responsibility over the church. If he cannot control the first, he can certainly not control the second.
The question is often raised, “Do those children that have left home have to remain faithful for the elder to remain qualified?” It is generally argued that these are not to be considered since they are no longer under the control of the elder. To this assertion I offer several observations.
First, as Richard Weber once pointed out to me, “If children who have left home can be used to qualify an elder, then they can also be used to disqualify him.”
Second, while the one qualification under consideration (children in subjection with all gravity) pertains to children still at home, the second (faithful children) does not necessarily pertain only to them.
Third, remember, this is a proving ground and his children are the proof, whether at home or not. If he has failed the test, then he is not qualified.
Another often asked question is, “Do all his children have to be faithful for him to be qualified?” As we discuss this, we need to notice two things. He is to have “faithful” children. This term means they are to have become Christians. A three year old who has just learned to sing “Jesus Loves Me” is not faithful in the contextual significance of this word (nor in the denotative application in general). It refers to children brought up in the nurture and admonition of the Lord (Ephesians 6:4) and that have positively responded to it.
The second thing we notice is he is to have faithful “children.” This term is plural in the Greek and in a denotative setting such as this, it does not include the singular as many of my brethren teach and would like us to believe.
Having said this, “faithful children,” then, requires that he has produced through his parenting, at least two Christians. One might, however, meet the qualification in the strictest sense (two faithful out of ten) but not meet it in its purpose (demonstration of a positive ability to rule – I Timothy 3:5). Some righteous judgment here must be applied. But certainly if a man has ruled well his own house, the majority (vast majority?) of his children will have remained faithful even after leaving home.
Deacons
The requirements for a man holding the position of a deacon are found in I Timothy 3:8-12. They are located no where else in the scriptures. They are not nearly as extensive as the regulations pertaining to the position of elder and the differences in the requirements defines to some degree the differences in their responsibilities.
Grave
I Timothy 3:8
The term grave is translated from the Greek word simnous meaning one to be venerated for his character. It means honorable, august, or reverend. Reverend is not a title as many of the religious would apply the term. Reverend merely means one worthy of reverence. The term reverence means to have deep respect and esteem for someone (sometimes combined with affection).
Not double tongued
I Timothy 3:8
The term in the Greek is dilogous and means to tell two different things to two different people. This does not necessarily mean to contradict one’s self but carries rather the idea of having intent to deceive one or both parties to whom these things were said. A deacon must be an honest man.
Not given to much wine
I Timothy 3:8
The term translated given in this statement (prosechontas) means addicted to. Paul states here a deacon must no be an alcoholic or a drunkard. This statement, just as those given for elders, does not forbid the moderate use of alcohol for medicine but forbids the inappropriate use of alcohol by the deacon.
Not greedy of filthy lucre
I Timothy 3:8
This is the same requirement we saw earlier for elders. A leader of God’s people cannot be dedicated to or controlled by money.
Holding the mystery of the faith in a pure conscience
I Timothy 3:9
The Greek term echontas means to hold fast or keep. A deacon is to be committed to the faith once for all delivered to the saints (Jude 3). The deacon is to hold to the faith with a pure conscience. A pure conscience is one free from guilt or one that is sincere (kathara). The conscience (suneidesei) is that part of a person which distinguishes right from wrong. A deacon must have a conscience trained to be sincere and committed to Christ.
Proved and found blameless I Timothy 3:10
To prove someone is to test them or examine them. The deacons must first show himself to be qualified then be appointed to serve. He must be blameless (anegkletoi) or unreproachable. He is not called into account because of misconduct.
Husbands of one wife I Timothy 3:12
Ruling their children and houses well I Timothy 3:12
The deacon, just like the elder, is to be a family man, ruling his wife, children, and all others under him in a proper manner.
Differences between elders and deacons
The first difference we notice is the level of oversight each exercises. As the steward of God (Titus 1:7) an elder has complete oversight of the Master’s household. But nowhere is reference made to the deacon in his qualification as being an overseer of the church. He has oversight only of some particular work assigned to him to carry out.
The second noticeable difference is elders are to have faithful children while such a requirement is not made of the deacons. They are to have children, but they are not required to be long-term parents, and they could meet their qualification with young children.
A third difference has to do with skills. A deacon must hold to the truth. He must understand the Word and live by it. But he is not required to be a teacher or debater of the scriptures. He might not have developed these skills yet but he could still qualify for the office of deacon and fulfill his duties efficiently and completely.
It is easily seen that the differences in the requirements of these offices reflects to large degree the differences in their responsibilities, duties, and functions. This same observation can be made when one studies the different terms applied to each of these offices (elder, overseer, etc., versus deacon). Read Acts 6:1-3 and consider the differences in apostles and deacons. The first deals primarily with the spiritual; the second deals primarily with the physical. So it is with elders and deacons.
Wives’ qualifications
There has been over the years much debate as to the meaning of I Timothy 3:11 and to whom it is related. Some have suggested it is a third office, the office of deaconess. But such an office or idea is foreign to the New Testament. In addition the Greek term for wife (woman) is used, not the term for deaconess (servant).
Some have suggested it deals with wives in general. But such an application would be foreign to the context of the passage.
Some suggest it deals with the wife of the deacon. But such an application leaves out any consideration of the wife of an elder. Such would be highly unlikely.
Who then is under consideration in this passage? Actually the answer seems very clear and unconfusing if one reads through this section of Paul’s letter to Timothy without pause and gets the feel of the context of this verse. Here in I Timothy 3 are the requirements for elders and deacons. The general use of the term wives in verse eleven would seem in context to refer to the wives of both elders and deacons. Such an understanding is consistent with the context and seems to this author to be the most logical interpretation. Paul has chosen to list the requirements of the wives of both the elders and deacons only once because they are the same in both cases.
There are four requirements laid down for the wives of church leaders. They are all found in I Timothy 3:11 and are as follows:
Grave
This is the same word as found in verse eight referring to a deacon and means honorable or one deserving reverence.
Not slanderous
The Greek term for slanderous is diabolous and means one who is a false accuser. The wife of a church leader must not be such a person.
Sober
This is the word used in verse two in reference to elders and means a sound mind or having self-control.
Faithful in all things
A religious leader’s wife must be faithful and obedient to all of God’s laws and precepts.
These four qualifications show a leader’s wife must be a devout Christian woman. She must be honorable, of good conduct, and not one prone to cause problems by her conversation. She is one who carries the dignity her position as a leader’s wife requires. In this way she will not hinder the Lord’s work for which her husband is responsible.
In closing this section discussing the requirements to hold office in the Lord’s church it should be noticed that there are few requirements of elders and deacons which are not also requirements of the Christian life in general. There are some special requirements set forth which the average Christian need not try to obtain (marriage, children) but for the most part the individual should strive to perfect his life towards obtaining each of these characteristics to a positive degree. If all Christians would do all they could to live up to the standards of Christianity then men would always be available to fill the needed positions of leadership in the church.
4. Mission of the church.
If we are to adequately discuss the church then we must consider her purpose – her mission. We will begin by looking at several Scriptures from which we should gain some valuable insights.
“And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him and to serve the Lord thy God with all thy heart and with all thy soul,”
Deuteronomy 10:12“Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”
Ecclesiastes 12: 13-14“He hath shewed thee, 0 man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”
Micah 6:8”For the Son of man is come to seek and to save that which was lost.”
Luke 19:10
To this list we could add another hundred Scriptures with only a little effort. The first three set forth a principle. Those that want to please God must love Him, be humble before Him, and do His will.
The passage in Luke 19:10, however, gives us just a little different slant on our mission. It was the mission of Jesus to seek and save the lost. As the bride of Christ we, the church, should endorse that same mission. Evangelism is the will of God. If we are to please the Father, then we must be about our Father’s business (Luke 2:49). That business is evangelism.
We find in Galatians 6:10 we are to do good to all men. We do that because of who we are but that is not our mission. If all of our “service projects” fill up our time and make us feel good but no one is ever brought to Christ, then we have wasted our time, our talents, our lives. The only thing that ultimately matters is the salvation of the lost. This is our mission, to bring the lost to Christ.
5. The Kingdom aspect of the Church.
There are many today who are looking for an earthly kingdom over which Christ will reign. But such will never happen. Consider a few points about the kingdom of Christ.
A. It was at hand at the time of Christ. Matthew 3:2, Matthew 4:17
B. Jesus spoke of it as being in the near future. Luke 9:27 Matthew 16:28 Mark 9:1
C. Jesus referred to the kingdom and the church as the same entity. Matthew 16:18-19
D. Jesus stated His kingdom was not an earthy kingdom but rather a spiritual one. John 18:36
E. Jesus received His kingdom when he ascended to the Father. Daniel 7:13,14 Mark 9:1 Luke 24:49 Acts 1:6-8 Acts 2:1-4
F. The kingdom came into being in the time of the apostles. Colossians 1:13 Revelation 1:9
There are four aspects to a kingdom. They are a king (Christ – I Timothy 6:13-16), a territory (the hearts of men – Colossians 3:15), subjects (the saved, the church -Acts 2:47), and law (the New Covenant – Hebrews 9:15, Hebrews 10:9). Indeed the kingdom of Christ has come already. It is His church – the church of Christ – over which our Lord Jesus rules.