THE GOVERNMENT OF THE CHURCH
Compiled and edited by Garry J. Moes
The Church of Jesus Christ is one of the oldest institutions in the world. It differs from all other organizations. It consists of human begins, but does not have a human origin. It is in the world, but not of the world. It is an organization on earth, but its members are citizens of heaven. It exists in time, but will continue throughout eternity.
The Church is the total number of God's spiritual children joined together by their common faith in the Lord Jesus Christ. For them Jesus lived, suffered, died, and rose again that they might be His own people forever. This people is called "the Church of the Lord which He purchased with His own blood" (Acts 20:28). It includes all God's children from the beginning of the world until now. Many of its members are in heaven with their Savior and enjoy complete deliverance from sin and the devil. The others are here on earth and fight against sin, the evil world, and Satan. The Church is found wherever there are Christian believers. It is composed of people "out of every nation and of all tribes and peoples and tongues" (Revelation 7:9).
The word "Church" means "that which belongs to the Lord." In the Bible "Church" is a translation of a word that means "called out." The Word of God tells us that they who belong to the Church are "called to be Jesus Christ's, beloved of God, called to be saints" (Romans 1:6-7), "partakers of a heavenly calling" (Hebrews 3:1), "sons of God through faith in Christ Jesus" (Galatians 3:26), "heirs of God and joint-heirs with Christ" (Romans 8:17), "the elect according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ" (I Peter 1:1-2), "washed, sanctified, and justified in the name of the Lord Jesus Christ" (I Corinthians 6:11). It is for these reasons that the Church is called holy. Its members are "born anew" (John 3:3), counted holy in Jesus Christ, separated from the world, and consecrated to God.
Thus the people who belong to the Church are a select group. If they are truly believers, reborn by the Spirit of God, they are members of the one holy universal Church. Only true believers are members of the Church which is called the Body of Christ (Ephesians 1:23), "a holy temple in the Lord, a habitation of God in the Spirit" (Ephesians 2:21-22), "the bride, the wife of the Lamb: (Revelation 21:9). It is a serious mistake to believe that a person, because he is a member of a certain church here on earth, is therefore also a member of the Body of Christ. According to the Word of God, a person is a member of the one holy universal Church only when he has been born again by the Spirit of God, joined to Christ by a true faith.
THE CHURCH INVISIBLE AND VISIBLE
The Church of Christ, from a certain point of view, can thus be said to be "invisible." As it consists only of true believers (and these are known only to God) it is "invisible." The "visible" Church is the Church in the form in which it appears in this world. The invisible Church becomes visible in the congregation which confesses the true religion. We cannot really know who actually are members of the invisible Church, but we do know who are members of the visible Church.
If it were possible to prevent it, no unbeliever (who by definition is not a member of the invisible Church) should be accepted as a member of the visible Church. We know that this is impossible. There have always been hypocrites in the Church. There are members who, although they confess to believe in Jesus Christ, are not true believers. There are tares among the wheat (Matthew 13:36); good and bad fish are gathered into the net (Matthew 13:48). This does not mean that a congregation should allow a person who reveals in his life that he is not a Christian to remain a member of the Church. When it becomes clear that he is not a member of the Body of Christ, his name should be removed from the membership rolls of the congregation, thus acknowledging his true status with regard to the invisible Church.
It is quite natural that the Church should have a visible form on earth. Christians who have a common faith will feel the need of coming together for prayer, worship, and fellowship. They will organize a congregation so that they can be helpful to each other and work together for the extension of God's Kingdom through the preaching of the Gospel. And God wills that they should. In his Word, He has given instruction as to how the Church should be organized, what officers it should have, how they must be chosen, what their qualifications should be, and what their rights and duties are. We find these instructions especially given in the letters of St. Paul to Timothy and Titus.
There is only one Church which has been from the beginning of the world and will exist to the end of it. It is spread over the whole world, yet it is joined by faith in one and the same Spirit. That is why it is called a universal Church.
The unity of the Church is clearly revealed in the Holy Scriptures. Our Lord Jesus once said, "Other sheep I have, which are not of this fold [ancient Israel]; them [Gentiles] also I must bring, and they shall hear by voice; and they shall become one flock, one shepherd" (John 10:16). Notice, there is one flock to which the believing Jews and the Gentiles, who are still to be brought in, belong. The Apostle Paul illustrates the unity of the Church by using the figure of the olive tree. He tells us that the believers of the Gentiles that are brought in are grafted into the good olive tree and that the unbelieving Jews were cut off. He says of them, "And they also, if they continue not in their unbelief, shall be grafted in; for God is able to graft them in again" (Romans 11:23).
The Church has one Head. "Christ also is the Head of the Church" (Ephesians 5:23). All true believers have the same Spirit, "for in one Spirit were we all baptized into one Body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit" (I Corinthians 12:13). "There is one body, and one Spirit, even as also ye were called in one hope of your calling, one Lord, one faith, one baptism" (Ephesians 4:4-5).
We speak of the Old Testament Church and of the New Testament Church. By that we do not mean that there are two churches and that they really are not one. The Old Testament Church as it existed before the outpouring of the Holy Spirit in some ways differed from the Church after the outpouring of the Spirit on Pentecost. The Old Testament Church was to a great extent limited to the members of the nation of Israel and those from the outside who adhered to the nation. The New Testament Church is universal in character, i.e., it is drawn out of every nation. The former looked forward to the coming of the Messiah into the world and to the sacrifice which Jesus was to bring on the Cross for the salvation of man. The latter rejoices in the finished work of our Redeemer.
Although there are differences, they really are one. As we have mentioned, there is only one "olive tree," of which the believers of the Old and New Testament days are branches. The blessings of Abraham have come upon us in Christ Jesus (Galatians 3:14). Believers are the seed of Abraham, "If ye are Christ's, then are ye Abraham's seed, heirs according to the promise" (Galatians 3:19). "Know ye therefore that they that are of faith, the same are the sons of Abraham" (Galatians 3:7). Since we are Abraham's children, the spiritual covenant God made with Abraham is the same spiritual covenant in which the believers of the New Testament are joined. The words of the covenant are, "I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God to thee and to thy seed after thee" (Genesis 17:7). Thus we see that this spiritual covenant is eternal and involves all who are Abraham's children through spiritual faith.
There is also continuity in the governance of the Church of the Old Testament that of the New. The elders of the Old Testament were not so much church officials as civil officials. The church officials were the priests and the Levites which correspond to the New Testament elders and deacons. The primitive Christians were, of course, Hebrews with already a solid grasp of how their civil and ecclesiastical leaders were to be chosen. This was taken for granted and not thoroughly reiterated in the writings of the New Testament because it was unnecessary in their minds. For us today, however, who are not culturally blessed with Biblical tradition then we will not understand church government very adequately if we try to derive it all jsut from the New Testament. We must go back and study the Old Testament principles that the primitive Christians were already operating on when they started.
It was this governmental foundation that explains why there if no reference in the book of Acts to the origin of the elders of the Church at Jerusalem. The reason is that they were already there! They had already been elected by their representative cities and towns and tribes in Israel. So when they were saved and set apart by Christ and anointed by the Spirit, there was no need for a new election. We do see on the other hand a need to elect deacons in Acts 6: they were not elected in the Old Testament but were a hereditary class from the tribe of Levi. This would have to change under the New Covenant where the Gospel would transcend Hebrew culture and spread to all peoples. For this same reason, when there was a need for elders in other nations outside of Israel, they were raised up by god but selected by men.
How do we become members of the Church which Jesus bought with His blood? The answer is, we are joined to it by the grace and power of God. God makes the dead sinner alive. It is by the Spirit of God that we are born again. It is the Lord who makes us members. "The Lord added to them [the Church] day by day those that were saved" (Acts 2:47). We read, "and as the Gentiles heard this, they were glad, and glorified the Word of God; and as many as were ordained to eternal life believed" (Acts 13:48). The Church thus consists of the elect according to the foreknowledge and predestination of God (I Peter 1:2; Ephesians 1).
We can, as Christians, also "join" the Church in the form in which it appears on earth--the visible Church. And we should. Believers need each other. They confess "the communion of the saints" and they should practice it by having fellowship with each other. The voices of all God's people should be joined in praising and magnifying the Lord. Of the early Church we read, that day by day they continued steadfastly with one accord in the temple, praising God (Acts 2:46). To the Church was given the task to preach the Gospel to all nations, beginning at home and spreading progressively throughout the world. The administration of sacraments, ordinances ordained by Christ, belongs to the Church. The Lord wills that the Word be preached and therefore gave "pastors and teachers for the perfecting of the saints, unto the work of ministering, unto the building up of the Body of Christ" (Ephesians 4:11-12). The talents the Lord has given must be used for the benefit of fellow Christians. Believers need each other's counsel, correction, and encouragement. The poor in their group, community, and world must be cared for. A failure of commitment to this obligation for continual contact, mutual upbuilding, and common task seriously jeopardizes the mission of the Church as it is called and commissioned by Christ.
The true Church of Christ recognizes that God Himself is the source of authority within the Church. The office of elder is based on the kingship of our Lord Jesus Christ, who, when He ascended, left His Church in the world and provided it with officers who should rule in His name. First in line were the Apostles of our Lord, the Twelve chosen and ordained by Christ for this sacred procession of His authority. Further, the apostle Paul, in Acts, insists upon the ordination of elders in every church. The work of elders is thus that of ruling in the name of the ascended King in the line of apostolic authority, and as servants of the great Shepherd, caring for His flock. In scriptural practice, this succession of authority is accomplished through anointing and the laying on of hands.
GOVERNANCE OF THE CHURCH: THE ELDERSHIP
Christ, through His apostles, has established a specific type of oversight for His Church. As someone has written, "There are sufficient New Testament examples and instructions to fully justify insistence on spiritual oversight by a plurality of elders. ... Indeed, any honest, biblical discussion or study of church leadership or pastoral care must first deal with the doctrine of eldership as taught and practiced by our Lord's own apostles" (Alexander Strauch). This same writer has cited, among others, the following distinguishing features of biblical eldership:
- Humble, servant character. A biblical eldership is to be a humble, servant body of men who sacrificially and lovingly care for the family of God. The organizational structure of a church is important and the structure of shared leadership by elders suits a humble, servant community, yet the spirit of those who make up the organizational structure is equally important. The elders must be humble servant-like, caring, and brotherly (Matthew 23:1-12; Mark 9:34-35; 10:32-45).
- Shared oversight. This means that the elders jointly govern the local church under Christ. Other terms for this form of structure are plurality or collegiality. However, there is diversity of gift and diligence among those who unitedly shepherd the church. Some elders, indeed, are to be honored for their diligent labor in leading or teaching by receiving material assistance from the congregation (I Timothy 5:17-18).
- Scriptural qualifications. Those who comprise the church eldership must meet Scripture's objective, moral, and spiritual requirements (I Timothy 3:2-7; Titus 1:5-9). Included in the qualifications are a heartfelt desire for the work and the leading of the Holy Spirit (I Peter 5:2; Acts 20:28). Elders serve for as long as they desire the work and meet the qualifications outlined in Scripture.
- Male leadership. The Christian Church eldership is to be restricted to male members of the congregation (I Timothy 2:8-3:13).
- Congregational submission. The eldership oversees, leads, and shepherds the local congregation of God. ... Further, the New Testament does not suggest that the elders are under the authority of the congregation. The elders are Christ's undershepherds and stewards, thus the congregation is to obey and submit to their guidance, protection, and care (Hebrews 13:17). Yet there is to be a close, mutual cooperation between elders and congregation, for all are under the authority of the Lord Jesus Christ and His holy Word. The chief, guiding principle for church government is that Jesus Christ is Supreme Lord, Head, and Pastor (I Peter 5:14).
- It is the duty of elders to maintain the purity of the Word and sacraments, to uphold the good order of the church, carefully guarding the sacredness of the offices and faithfully exercising discipline. The should, moreover, with love and humility promote the faithful discharge and conduct of the minister of the Word, that the church may be edified and may manifest itself as the pillar and ground of the truth.
To fill so sacred an office, the elders should set an example of godliness in their personal life, in their home life, and in their relations with their fellow-men. Walking thus in all godliness, and faithfully discharging their office, when the chief Shepherd shall be manifested, they shall receive the crown of glory that does not fade away.
As the work of a common shepherd is to feed, guide, protect, and rule the flock entrusted to him, the same applies to the spiritual shepherds, who are placed over the Church, which God calls unto salvation, and counts as the flock of His pasture. The pasture with which His sheep are fed is nothing else but the proclamation of the gospel, accompanied with prayer and the administration of the holy sacraments. The same Word of God is also the staff with which the flock is guided and governed.
In recognition of the special significance afforded to the feeding of the flock from the pasture of God Word, Christ, as the apostle Paul declares in Ephesians 4, has particularly favored the Church with the gift of pastor/teachers--the so-called ministers of the Word. Here we see that the pastoral office is an institution of Christ. Furthermore, it is evident that the office of pastors or ministers of God's Word is that they thoroughly and sincerely present to their people the Word of the Lord, revealed by the writings of the prophets and the apostles, and apply the same, as well in general as in particular for the benefit of the hearers; instructing, admonishing, comforting, and approving, according to every one's need; proclaiming repentance toward God, and reconciliation with Him through faith in Jesus Christ; and refuting with the Holy Scriptures all errors and heresies which conflict with this pure doctrine. It also belongs to their office to instruct the children of the church in the doctrine of salvation, to visit the members of the congregation at their homes, and to comfort the sick with the Word of God. It is also the office of the ministers publicly to call upon the name of God in behalf of the whole congregation; for what the apostles say in Acts 6:4, We will continue steadfastly in prayer, and in the ministry of the word, these pastors have in common with the apostles. (See also 1 Timothy 2:1,2.) Their office is also to administer the sacraments, which the Lord has instituted as seals of His grace; as appears from the command which Christ gave to His apostles at the institution of holy baptism and of the Lord's Supper, which command concerns also the ministers of the Word.
THE GOVERNANCE OF THE CHURCH: THE OFFICE OF DEACON
The office of deacon is based upon the interest and love of Christ in behalf of His own. This interest is so great that He deems what is done unto one of the least of His brethren as done unto Him, thus appointing the needy to represent Himself in our expression of sympathy and benevolent service on earth.
According to Acts 6, the apostles themselves in the beginning ministered unto the needy; but afterwards, being overburdened with this service to the extent that some were neglected, certain men were chosen to whom they committed the special responsibility of exercising this ministry, leaving the apostles greater opportunity to continue steadfastly in prayer and in the ministry of the Word. Since that time, the Church has recognized this service as a distinct office.
The work of the deacons consists in the faithful and diligent ingathering of the offerings which God's people in gratitude make to their Lord, in the prevention of poverty, in the humble and cheerful distribution of gifts according to the need, and in the relief of the distressed both with kindly deeds and words of consolation and cheer from Scripture.
To fill worthily so sacred an office, the deacons, as well as the elders, should set an example of godliness in their personal life, in their home life, and in their relations with their fellow-men. thus conducting themselves as worthy representatives of Christ's loving care, and faithfully ministering in His name and authority to those who are the beloved of God, they gain to themselves a good standing and great boldness in the faith which is in Christ Jesus.
Although there are many denominations and individual local or community churches, yet there is only one Church. Denominations or community churches, if they confess the universal Christian faith, together make up the one True Church. We must remember that the unity of the Church is not first of all an outward unity, but an inner unity. That inner unity cannot be broken even though there are many churches. All believers have one saving faith. All confess the same fundamental truths. All love the Lord, trust in Him, and try to live for Him.
There is a true Church and a false church. God desires that men become members of the true Church. The true Church is one that insists that only the Word of God is preached, and not the ideas or opinions of men. It will administer the sacraments of baptism and communion (the Lord's Supper) only to those who, according to God's Word, may receive them. It will refuse to accept as members those who do not confess the true faith and remove from its membership those who do not live according to God's law. By these three marks--the pure preaching of the Word of God, the faithful and pure administration of the ordinances of Christ, and Christian discipline based on purity of faith (doctrine) and life, the true Church is known.
We should not expect to find a church on earth without faults or defects, though in the eyes of God the true redeemed Body of Believers in Christ is considered spotless and without blemish, based on the merits of its Head, Jesus. On earth and in the temporal context, the members of the Church remain in a daily struggle with sin. All members have their faults and imperfections. No church can be better than its members. And, sadly, the temporal church has its hypocrites.
In light of these imperfections, what should we look for in seeking to join a church? We should want to belong to a church that is nearest in its teaching and practice to what the Bible wants it to be. We should not be satisfied with being a member of a false church and being led astray, along with our children and grandchildren. A false church may have had a wonderful, formal confession based on its past orientation, but it may not have remained faithful to it.
Why are there so many churches with so many distinctives? It is wrong that there are so many? It must be confessed that perhaps there are more individual groups than necessary. When certain leaders organize churches because they disagree over matters which are insignificant, such splintering is regrettable. However, when a new church is established because existing groups have departed from the true faith or teach doctrines that are not in harmony with God's Word, such a church must be considered legitimate and desirable.
There are sound explanations for the existence of a multitude of churches. Many were established by faithful Christians because the churches to which they belonged had departed from the true faith. Or there may not have previously been a faithful church in their locality or within their language group.
We should remember that each church believes it has a distinct message to bring to the world. This does not imply that there is more than one Gospel. But there are truths which one church emphasizes more than another. It makes up for what another lacks. Thus each denomination or local church brings to light and to development certain truths of God's Word. It can hardly be expected that any one segment of the Church by itself can make fully known "the manifold wisdom of God" (Ephesians 3:10). As one theologian has said, "Each church is an individual revelation of the Body of Christ, and at the same time is a part of the larger whole" (Herman Bavinck).
It may be well to recall that "church" in the Bible signifies a number of local congregations associated together under a common confession of faith and a common church government. In Acts 8:1, we see the Christians in Jerusalem described as "the church in Jerusalem" which was constituted surely by more than one congregation in that city, since the number of converts in Jerusalem, mentioned in Acts, makes it impossible to think that they could have all met together at one local meeting in a believer's home. There was a plurality of congregations in Jerusalem connected together as one body under a common faith and government of the apostles and elders.
Acts 15:22 mentions Judas and Silas as men selected by a presbytery to travel and address numerous churches on issues dealt with at an international council meeting of apostles and elders. Acts 15:2 makes it clear that this council meeting was convened as a special gathering.
AN HISTORIC CREEDAL CONFESSION CONCERNING THE CHURCH
The Belgic Confession, in Articles IX and X, sets forth a worthy confession concerning the nature of the Church and its governance. The following, significantly revised in part, is taken from that confession:
We believe and profess one universal Church, which is a holy Congregation of true Christian believers, all expecting their salvation in Jesus Christ, being washed by His blood, sanctified and sealed by the Holy Spirit. This Church has been from the beginning of the world and will be to the end of the world, which is evident from the fact that Christ is an eternal King Who cannot be without subjects. This holy Church is preserved and supported by God against the rage of the whole world, though it sometimes appears small and weak. This Church, which is spread throughout time and geography, is yet joined and united with heart and will, by the power of faith, in one and the same Spirit.
Since this Congregation is an Assembly of all the saved, no person may claim to be saved and yet be withdrawn from it. We believe all redeemed men are duty bound to join and unite themselves with it, submitting themselves to the doctrine and discipline of the Church, thus bowing themselves under the rule of Christ the Head of the Church. As mutual members of the same Body, they serve to the edification of the brethren, according to the gifts and talents God has given them.
The marks of the True Church are these: the pure doctrine of the Gospel is preached, the sacraments as instituted by Christ are purely administered, Christian discipline is exercised in punishing unrepentant sin and restoring the repentant, all things are managed according to the Word of God, and all things contrary to that Word are rejected.
With respect to those who are members of the Church, they may be known by the marks of Christians; namely, having received Jesus Christ as their only Lord and Savior, they avoid sin, follow righteousness, crucify the flesh, and love the true God with all their being and their neighbor as themselves.
THE GOVERNMENT OF THE CHURCH
We believe that the true Church must be governed by that spiritual polity which our Lord has taught us in His Word; namely, that there must be, first, elders or overseers, among which are ministers to preach the Word and administer the sacraments; and, second, deacons to attend to the needs of the poor and distressed. By these offices, filled by faithful men chosen according to the rules prescribed by St. Paul in his epistles to Timothy and Titus, everything will be carried on in the Church with good order and decency.
We believe that elders ought to be chosen to their respective offices by those who have been previously called by the Lord and ordained by the Church to the office of elder. Selection and ordination of new officebearers shall take place only after calling upon the name of the Lord and in that order which the Word of God teaches. Therefore everyone must take heed not to intrude himself by improper means, but is bound to wait till it shall please God to call him, that he may have testimony of his calling and be certain and assured that it is of the Lord.
An elder is to be above reproach in his doctrine and life, the head of a faithful family, a steward of the resources and gifts of God, able to exhort, edify, and protect the flock under his care by defending and holding fast the faithful Word in teaching and in answering the enemies of God and the Church. No man is to assume this office unless he is able to so rule and teach.
The office of deacon is instituted in the Church to show the merciful face of Christ to the world. In this capacity, the deacon administers mercy, particularly to the poor in the congregation, and to those without as well. The work of the deacon falls under the general oversight of the elders.
We believe and affirm that everyone ought to esteem the ministers of God's Word and the elders and deacons of the Church very highly for their work's sake, and be at peace with them without murmuring, strife, or contention, as much as possible.
In the meantime, we believe, though it is useful and beneficial that those who are rulers of the Church institute and establish certain ordinances among themselves for maintaining the Body of the Church, yet that they ought studiously to take care that they do not depart from those things which Christ, our only Master, has instituted. And therefore we reject all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever. Therefore we admit only of that which tends to nourish and preserve concord and unity, and to keep all men in obedience to God. For this purpose, excommunication or Church discipline is requisite, with all that pertains to it, according to the Word of God.
Adapted from Henry Baker, The Church, Grand Rapids: Back to God Tract Committee, No. 198.
Guido de Bres, The Confession of Faith (Belgic), 1561.
Alexander Strauch, Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership (Littleton, Col.: Lewis & Roth Publishers, 1988).
Mark Beliles, Principles of Church Government, unpublished paper.
The Liturgical Forms for The Ordination of Church Officers, Grand Rapids: Publication Committee of the Christian Reformed Church, Publishers