To obey the Ten Commandments, it is necessary to understand some aspects of administration in the church, lest we give too great or too little weight to the authority of church leaders. This knowledge is especially important to help us to obey the first commandment: Thou shalt have no other gods before me. (Exodus 20:3)
Administration should not intrude unnecessarily into the daily lives of church members, as in a Roman Catholic convent, because we have all: been called unto liberty. (Galatians 5:13)
In the article: Body of Christ, I discuss gifts which God gives for the ministry of the word. In this paper, I discuss the offices given for the administration of God's church. There are three such types of office: apostles, pastors and deacons (refer to Ephesians 4:11 and 1 Timothy 3:8).
An apostle has both an administrative role and a role in ministering the word. Here I will only discuss his administrative role. This may include that of also being a pastor or elder as Peter, who introduces his letter: Peter, an apostle of Jesus Christ. (1 Peter 1:1) But he also says: I . . . who am also an elder. (1 Peter 5:1)
I will continue by arguing that there is a need for a certain type of servant of God whose role is to ordain elders and that such a one is called an apostle in the Scriptures. However he need not be of the special class of apostles who saw Christ and received direct revelation of new Scriptures.
A study of the New Testament shows that elders were not self-appointed, nor were they appointed by their congregation, but rather by one who had responsibilities for a group of churches. Such an one was Titus unto whom Paul wrote: 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. (Titus 1:5)
There is no evidence that Titus was in the same special class of apostles as Paul, but he was one of those who journeyed with Paul, and Paul writes of him: Titus, he is my partner and fellow-helper. (2 Corinthians 8:23) Not only with the apostle Paul, but also by himself, he was able to minister the word of God. Paul wrote to a church: Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. (2 Corinthians 8:6)
Thus we learn that there is an administrative role, of ordination of elders, for those not in the special class of apostles. This role is fairly similar to that of the Anglican's bishop, but what is this office called in the bible?
This can be learned from the example of Timothy, who had a similar role to Titus. He also journeyed, labouring with Paul: Timotheus . . . was well reported of by the brethren that were at Lystra . . . him would Paul have to go forth with him. (Acts 16:1-3) While independent of Paul, Paul writes to him about ordaining elders. In 1 Timothy 3:1-7, Paul lists the qualifications required for eldership, and charges Timothy to be careful to observe these before ordaining them. He told Timothy to: Lay hands suddenly on no man. (1 Timothy 5:22) (Ordination is certified by laying on of hands.) Now Timothy is called an apostle according to 1 Thessalonians 1:1,2:6. But he is an ordinary apostle, not of the special class who received direct revelation. So those whom the Anglicans incorrectly call bishops are called apostles by the bible.
Should this office continue today? I think so, because if congregations today could ordain their own elders or pastors, why could not congregations in the first century? Why was the officiating of an apostle such as Timothy necessary at that time, if not today?
An apostle may take disciplinary action against a pastor, as it seems that the apostle John was to take against Diotrephes. The apostle John said: I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. (3 John 9-11) Most probably John was going to cancel Diotrephes' appointment to the office of pastor.
If apostles ordain elders, who ordains apostles? I think that normally the answer is another apostle. For example, Paul said to Timothy: stir up the gift of God, which is in thee by the putting on of my hands. (2 Timothy 1:6) So then special apostles like Paul were ordained directly by God. Lesser apostles, like Timothy, were ordained by men. This may be either by a special apostle or by an ordinary apostle, as must be the case today.
But I do not believe that it is possible to trace back the line of today's apostles to the original apostles such as Peter and Paul. There have been wicked Popes in the line whom even Roman Catholics acknowledge to have been not true apostles (not that any of the Popes are true apostles). As both Protestants and Roman Catholics trace their lines through these wicked Popes, no line of apostolic succession is complete.
So the recognition of the gift of an apostle must be considered more important than the lineage. Nevertheless, I believe that denominations without apostles should, upon recognition of the gift, ordain some, so as to conform to the biblical pattern.
Pastor, elder, and bishop are different titles for the same office, with each describing a different aspect of his ministry. Pastor means shepherd, and bishop means overseer. The equivalence of the offices of elder and bishop is shown in Titus 1:5-7: ordain elders in every city, as I had appointed thee: If any be blameless . . . For a bishop must be blameless.
That it is also correct to call an elder or bishop a pastor is clear from his shepherding role in feeding the flock as described in Acts 20:17,18,28 where Paul: called the elders of the church . . . and . . . said . . . Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God.
As a shepherd, the Pastor should protect the sheep from wolves (those who want to take advantage of Christians). A pastor must contend with those: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for the filthy lucre’s sake. (Titus 1:11)
As a shepherd, the pastor must also ensure that the flock is fed with the word of God by ensuring that adequate time is given to quality bible preaching and teaching, both by himself and others.
As an elder he should have wisdom to advise and correct and sometimes even to rebuke if necessary. In these matters he should be as an elder brother rather than a father, as the name of the office implies. An elder brother has less authority than a father and what authority an elder brother has, is only delegated.
As an overseer, the bishop should maintain order in the church meetings and ensure that the other prophets and teachers and also the congregation are not disorderly by speaking out of turn. His authority in this regard is inferred by likening his work, to that of ruling a household: One that ruleth well his own house, having his children in subjection with all gravity; (For if a man know not how to rule his own house, how shall he take care of the church of God?) (1 Timothy 3:4,5)
Whilst an overseer has authority from God pertaining to the spiritual side of the church, he does not have authority in non-spiritual matters or to restrict personal freedom outside church. Such an authority would make him like a father. But this would be wrong, as Jesus said: Call no man your father upon the earth: for one is your Father, which is in heaven. (Matthew 23:9) The bishop is only the minister of God. God alone has complete authority over us, and complete care for us.
A legitimate use of pastoral authority is to excommunicate sinners such as homosexuals who justify their sin.
Paul says: If a man desire the office of a bishop, he desireth a good work. (1 Timothy 3:1) But as goodness is essential to Christianity: A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous . . . not a novice . . . Moreover he must have a good report of them which are without, lest he fall into reproach and the snare of the devil. (Verses 2-7)
These criteria makes it quite clear that a pastor may be married, (contrary to Roman Catholic doctrine). The origin of this Roman Catholic doctrine forbidding their pastors to marry is found in 1 Timothy 4:1-3: Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry. Even the apostle Peter (also called Cephas) was married as Paul says: Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? (1 Corinthians 9:5)
In the church, in contrast to the world, those with the most important gifts are not those who organise and command everything but rather those who are concerned with the word of God. Apostles and pastors should not concern themselves unduly with organising and commanding non-spiritual matters as this should be left to the deacons.
This is the example of the early church, where when the Greek widows were being neglected, Peter told the congregation to choose seven deacons to solve this problem, saying: It is not reason that we should leave the word of God and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. (Acts 6:2,3)
There is thus a contrast in the method of appointment between the spiritual ministries of apostles and pastors, and the natural ministries of deacons. Apostles and pastors are chosen by God or the church hierarchy, whereas deacons are chosen by the congregation. This gives God control of the ministry of the word and the maintenance of standards, while it gives the congregation freedom to express itself.
This keeps spiritual people from wasting their precious time, and acts as a safeguard to prevent excessive authority being exercised in relation to earthly things are not so important.
The good moral standards required for a deacon to be appointed are similar to those required for a pastor, and are given in 1 Timothy 3:8-9: Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience. So again we see the importance of goodness if we are to serve the Lord in any ministry.
Before the appointment of a deacon Paul writes: let these also first be proved; then let them use the office of a deacon, being found blameless. (1 Timothy 3:10) So deacons should not be appointed hastily, the day of their conversion. Time is needed to assess their manner of life.
God rewards deacons spiritually: For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:13) There is a spiritual blessing in serving God acceptably. This is seen in the example of Stephen, one of the seven deacons of the first church, of whom we later read: Stephen, full of faith and power, did great wonders and miracles among the people . . . And they were not able to resist the wisdom and the spirit by which he spake. (Acts 6:8,10)