Seats som-topc-09 ecclesiology handout

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9. ECCLESIOLOGY (THE DOCTRINE OF THE CHURCH)
9.1.INTRODUCTION
9.1.1. No matter how briefly or extensively we were to give our attention to the matter of the
church, it would be incomplete. For that matter, you will spend the rest of your life working on
developing your understanding of “The Church” and all that it means in your life and ministry. Just as it
is true that you could profitably spend an entire lifetime studying about Jesus Christ, so you could spend
a lifetime studying about the Church. But then, why not? The Bridegroom and the Bride ought to
capture our attention.
9.2.BAPTIST CONFERENCE OF THE PHILIPPINES STATEMENT OF FAITH
9.2.1. The Statement of Faith of the BCP has the following to say about the Church:
9.2.1.1. “We believe in the universal church, a living spiritual body of which Christ is the
head and all regenerated persons are members. We believe in the local church, consisting of a company
of believers in Jesus Christ, baptised on a credible profession of faith and associated for worship, work,
and fellowship. We believe that God has laid upon the members of the local church the primary task of
giving the gospel of Jesus Christ to the lost world.”
9.2.1.2.Naniniwala kami na ang unibersal na simbahan, isang buhay espirituwal na katawan
na kung saan si Kristo ay ang ulo at lahat ng mganagbagong buhay na tao ay mga miyembro.
Naniniwala kami sa lokal na iglesya, na binubuo ng isang kumpanya ng mga mananampalataya sa
Jesu-Cristo, baptized sa isang kapani-paniwala propesyon ng pananampalataya, at nauugnay para sa
pagsamba, trabaho at pagsasama. Naniniwala kami na ang Diyos ay inilatag sa mga miyembro ng lokal
na simbahan ang mga pangunahing gawain ng pagbibigay ng ebanghelyo ni Jesu-Cristo sa isang
nawala mundo.
9.2.2. The Statement of Faith of the BCP has the following to say about the Ordinances:
9.2.2.1. “We believe that the Lord Jesus Christ has committed two ordinances to the local
church, baptism and the Lord’s Supper. We believe that Christian baptism is the immersion of a
believer in water into the name of the triune God. We believe that Christ instituted the Lord’s Supper
for commemoration of His death. We believe that these two ordinances should be observed and
administered until the return of the Lord Jesus Christ.”
9.2.2.2.Naniniwala kami na si Hesukristo ay nakapagbigay ng dalawang kautusan sa lokal
na simbahan: ang bautismo at ang Komunyon. Naniniwala kami na ang bautismo ay ang pagkubog ng
nananampalataya sa ilalim ng tubig sa pangalan ng Ama at ng Anak at ng Espiritu Santo. Naniniwala
kami na ang Komunyon ay itinatag ni Hesukristo bilang pag-alala ng kanyang kamatayan. Naniniwala
kami na nangangailangan tuparin at isagawa ito hanggang sa pagbabalik ni Hesukristo.
9.2.3. The Statement of Faith of the BCP has the following to say about Religious Liberty:
9.2.3.1. “We believe that every human being has direct relations with God and is responsible
to God alone in all matters of faith; that each church is independent and must be free from interference

SEATS-SOM-TOPC-08 Soteriology 171
by any ecclesiastical or political authority; that, therefore, church and state must be kept separate as
having separate functions -- each fulfilling its duties, free from dictation or patronage of the other.”
9.2.3.2.Naniniwala kami na ang bawat tao ay may direktang relasyon sa Diyos, at ang
mananagot sa Diyos nag-iisa sa lahat ng mga bagay ng pananampalataya, na ang bawat iglesia ay
malaya at dapat na libre mula sa panghihimasok sa pamamagitan ng anumang pansimbahan o
pampulitikang kapangyarihan; na samakatuwid Simbahan at Estado ay dapat pinananatiling hiwalay
bilang pagkakaroon ng mga iba't-ibang mga function, bawat pagtupad ng kanyang mga tungkulin ng
libre mula sa pagdidikta o pagtataguyod ng iba.
9.2.4. The Statement of Faith of the BCP has the following to say about Church Cooperation:
9.2.4.1.“We believe that local churches can best promote the cause of Christ by cooperating
with one another in a denominational organisation. Such an organisation, whether a regional or district
conference, exists and functions by the will of the churches. Cooperation in a conference is voluntary
and may be terminated at any time. Churches may likewise cooperate with interdenominational
fellowships on a voluntary independent basis.”
9.2.4.2.Naniniwala kami na ang mga lokal na simbahan ay maaaring pinakamahusay na
isulong ang dahilan ni Jesu-Cristo sa pamamagitan ng pagkakaisa ng isang pananampalataya sa
organisasyon. Tulad ng isang organisasyon, kung ang isang rehiyon o distrito conference, umiiral at
mga tungkulin sa pamamagitan ng kalooban ng simbahan. Ang pakikipagtulungan sa isang
pagpupulong ay kusang-loob at maaaring tinapos sa anumang oras. Ang Simbahan ay maaari ding
makikipagtulungan sa interdenominational fellowships sa isang kusang-loob, independiyenteng
batayan.
9.3.DEFINITION OF THE CHURCH
10.3.1. Words
10.3.1.1. Church. The English word “church” comes from a Scottish and German words
(kirk, kirche), which are in turn derived from the Greek word kuriakon (kuriakon), which means
“belonging to the Lord.”
10.3.1.2. Simbahan. The Tagalog word simbahan is usually used to describe an individual,
local church as opposed to the church as society.
10.3.1.3. Iglesya. The Tagalog word Iglesia is derived from the Spanish and is usually
used to describe the church as a society as opposed to an individual, local church.
10.3.1.4. The Greek word in Bible that the English word “church” translates is ekklesia
(ekklesia), which is a combination of two words ek (ek = “out of”) and kalew (kaleo = “to call”).
Ekklesia means, “called out.” However, the nature of the word ekklesia is that it can be used for both
religious gatherings and regular community gatherings. As such, we need to examine its usage within
the Bible in order to see what exact meaning it is given by the biblical writers.

10.3.1.5. Scripture. Ekklesia is used 114 times in the New Testament.
10.3.1.1. A Political Assembly
10.3.1.1.1. Ac 19:39,41 -- “If there is anything further you want to bring up, it must be
settled in a legal assembly (ekklesia) .… After he had said this, he dismissed the assembly (ekklesia).”
10.3.1.2. The Nation of Israel
10.3.1.2.1. Ac 7:38 -- “[Moses] was in the assembly (ekklesia) in the desert, with the
angel who spoke to him on Mount Sinai, and with our fathers; and he received living words to pass on to
us.”
10.3.1.3. The Universal Church (Iglesya)
10.3.1.3.1. Ephesians 1:22-23 -- “And God placed all things under his feet and appointed
him to be head over everything for the church, which is his body, the fullness of him who fills
everything in every way.”
10.3.1.4. The Local Church (Simbahan)
10.3.1.4.1. Ro 16:5 -- “Greet also the church that meets at their house.”
10.3.1.4.2. Philemon 2 -- “… to Apphia our sister, to Archippus our fellow-soldier and to
the church that meets in your home.”
10.3.2. Definitions. Having seen the above, we can now come to point of defining the church.
Notice, however, that the issue is complicated by the fact that there are several different levels of the
church, depending upon your emphasis.
10.3.2.1. Universal Church (Iglesya)
10.3.2.1.1. DEF -- “The universal church
is that total group of born-again believers from the
beginning of the church to its consummation.”
10.3.2.1.2. CP -- (Universal Church) --
Colossians 1:24 -- “Now I rejoice in what was suffered for
you, and I fill up in my flesh what is still lacking in regard
to Christ’s afflictions, for the sake of his body, which is
the church.”
10.3.2.2. Local Church (Simbahan)
10.3.2.2.1. DEF -- “A local church is a
group of baptised professing believers who have organised
Iglesya
Simbahan
Simbahan
Simbahan
Simbahan
Simbahan
Simbahan
Fig. 10.1 Universal & Local Churches

themselves for the purpose of remembering the ordinances and carrying out the Great Commission.”
10.3.2.2.2. CP -- (Local Church) -- Ro 16:3, 5 -- “Greet Priscilla and Aquila, my fellow-
workers in Christ Jesus .… Greet also the church that meets at their house.”
10.3.2.3. Indigenous
Church. Because the BCP is
interested in Churchplanting and
missions, it is important for us to
understand that for a church to be
truly effective in a community, it
must be run by people from that
community. To this end, we
present the following definition of
the Indigenous Church:
10.3.2.3.1. DEF -- “An indigenous church is a group of believers who live out their
Christian lives in the patterns of the local society, and for whom any transformation of that society
comes out of their felt needs under the guidance of the Holy Spirit and the Scriptures.”1
10.4. PICTURES OF THE CHURCH
10.4.1. Introduction. There are several different pictures or figures found in the Bible that help
us understand the identity of functioning of the church. Since God has given us so many different ways
of looking at the church, it should be obvious that He things it is very important for us to understand
what the church is and what we should be doing as a part of that church. When we consider that fact
that the church is God’s program for this present age it is obvious that we must understand it if we are to
be pleasing to the One who died to for it.
10.4.2. Therefore as you work your way through the following notes I think it is important not
only to see the basic things that God is teaching concerning the church, but also that you continually ask
yourself that question, “How does that help me understand what God wants me to be and to do as I live
my life here on this earth?”
10.4.3. The Vine and the Branches
10.4.3.1. CP -- (The Vine and the Branches) -- Jo 15
10.4.3.2. The extensive nature of John 15 reveals the importance of this figure. The point
of the chapter is “abiding is necessary to bearing fruit,” and bearing fruit is what Christ expects of His
followers. That reminds one of the “fruit of the Spirit” and several other sections of scripture. If you
know anything about raising fruit, particularly growing grapes, this figure immediately springs to life
with many clear, and often convicting, principles.
1 William A. Smalley, “Cultural Implications of an Indigenous Church,” in World Mission: An Analysis
of the World Christian Movement, vol. 3, ed. Jonathan Lewis (Pasadena: William Carey Library, 1987),
p. 132.
Fig. 10.2 Indigenous & Mission Churches
Culture 2
Indigenous
Church
Mission
Church
Indigenous
Church
Culture 1

10.4.3.3. The following are a few points that will help us understand what the church as the
branches of the vine means for us:
10.4.3.3.1. Union. Did you ever see a branch what was not in vital connection with the
vine bear any fruit?
10.4.3.3.2. Communion. You cannot bear fruit in isolation from the vine. We need to
pray. The Bible says that God will grant us whatever we ask because God wants us to bear fruit.
10.4.3.3.3. Cleansing. Branches do not bear fruit if they are lying down in the dirt. This
is a truth that is often missed in the churches today. Too many Christians think that their service for
Christ is not directly affected by the cleanness of their lifestyle. The Word of God cleans our lives by
showing us where we are at fault.
10.4.3.3.4. Dependency. This is not just the concepts of “union” and “communion”
(above), but also the fact that we cannot ear fruit in our own strength alone. We must be in fellowship
with Him, but we must also be continually conscious that we depend on God as the strength in which we
are to serve Him.
10.4.3.3.4.1. Zechariah 4:6 -- “’Not by might nor by power, but by my Spirit,’
says the LORD Almighty.”
10.4.3.3.5. Bearing fruit. This is not just the purpose of this figure but also the point of
the entire Christian life. Too many Christians act like they believe that their purpose on earth is to either
enjoy life, or to wait for death and heaven. However, God has left us here for a definite purpose, and
this figure speaks to that purpose. This is not just “winning people to Christ” but is also using our lives
as He wishes to further His Kingdom.
10.4.4. The Shepherd and the Sheep
10.4.4.1. CP -- (The Shepherd and the Sheep) -- Jo 10
10.4.4.2. Ps 23 should have taught us that you cannot understand the relationship between
God and His people without understanding the shepherd and His sheep. That is also true of John 10 and
this picture of the church.
10.4.4.3. The following are a few points that will help us understand what the church as the
sheep means for us:
• The Shepherd owns the Sheep;
• The Shepherd trusts the care of the sheep to Under-shepherds;
• This requires leadership ability;
• Shepherding involves the provision of food for the sheep;
• Obedience to the Shepherd is required of the sheep.
10.4.5. The Stones in the Building

10.4.5.1. CP -- (The Stones in the Building) -- Ephesians 2:19-22 -- “Consequently, you
are no longer foreigners and aliens, but fellow-citizens with God’s people and members of God’s
household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief
cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord.
And in him you too are being built together to become a dwelling in which God lives by his Spirit.”
10.4.5.2. The concept of the church as a building is seen throughout the New Testament.
One of the common factors seen in the various explanations of this concept emphasises the foundation
that is in Christ Jesus. On that foundation is being built a building known as the church. The figure
helps us understand the church, but it is also very convicting. As poor material is reflected in a building,
so poorly lived Christianity cannot be hidden from the sight of those who are watching, and wondering
what this thing called “the church” is all about. What are these people called Christians?
10.4.5.3. The following are a few points that will help us understand what the church as a
building means for us:
• Christ is the uniting/determining factor of the building;
• Christ is the foundation of the building;
• The interdependency of the stones within the building.
• The material from which it is built determines the beauty of the building.
10.4.6. Other Analogies of the Church. There are several other analogies of Christ and the
church that can be seen and compared in Fig. 10.1. Analogies of Christ and the Church, below.
Fig. 10.1. Analogies of Christ and the Church *
CHRIST CHURCH REFERENCE TERMINOLOGY
Head Body Col 1:18 “And He is the head of the body, the church”
Cornerstone Temple Eph 2:20-21 “… Christ Jesus Himself as the chief cornerstone”
Beloved Virgin 2 Cor 11:2 “I promised you to one husband, to Christ, so that I might
present you as a pure virgin to him.”
Bridegroom Bride Rev 21:9 “Come, I will show you the bride, the wife of the Lamb.”
Ruler (Implied) City Rev 21:9-10 “he … showed me the Holy City, Jerusalem, coming down out of
heaven from God.”
Owner People Titus 2:14 “… to purify for himself a people that are his very own.”
Shepherd Flock 1Pe 5:2-4 “Be shepherds of God's flock …. And when the Chief Shepherd
appears, you will receive the crown.”
Firstborn Household Eph 2:19;
Col 1:18
“… members of God's household …”; “… He is the beginning and
the firstborn ….”
Creator New Man Eph 2:15 “His purpose was to create in himself one new man out of the
two ….”
Founder
(Implied)
Chosen People 1Pe 2:9 “you are a chosen people … a holy nation, a people belonging to
God”
High Priest Royal
Priesthood
Heb 4:14;
1Pe 2:9
“… we have a great high priest … Jesus the Son of God …”; “… a
royal priesthood …”
High Priest Royal
Priesthood
Heb 4:14;
1Pe 2:9
“… we have a great high priest … Jesus the Son of God …”; “… a
royal priesthood …”
Heir Inheritance Eph 1:18 “… His glorious inheritance in the saints.”
* From H. Wayne House, Charts of Christian Theology and Doctrine (Grand Rapids: Zondervan Publishing House,
1992), p. 117.

10.5. THE CHURCH AND THE KINGDOM OF GOD
10.5.1. Various Aspects of the Kingdom of God
10.5.1.1. The Universal Kingdom. One aspect of “kingdom” is seen in a theme that runs
through the Bible that maintains that God will establish His kingdom and that it will be a universal
kingdom. But what is that kingdom and how does the church relate to it? Are the terms synonymous?
10.5.1.1.1. Ge 1:26-27 -- “Then God said, ‘Let us make man in our image, in our
likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the
earth, and over all the creatures that move along the ground.’ So God created man in his own image, in
the image of God he created him; male and female he created them.”
10.5.1.1.2. 1 Chronicles 29:11 -- “Yours, O LORD, is the greatness and the power and
the glory and the majesty and the splendour, for everything in heaven and earth is yours. Yours, O
LORD, is the kingdom; you are exalted as head over all.”
10.5.1.1.3. Da 2:37 -- “You, O king, are the king of kings. The God of heaven has given
you dominion and power and might and glory ….”
10.5.1.1.4. Da 4:25,34-37 -- “[T]he Most High is sovereign over the kingdoms of men
and gives them to anyone he wishes .… His dominion is an eternal dominion; his kingdom endures from
generation to generation.”
10.5.1.2. The Davidic/Messianic Kingdom. One of the things you must consider in the
developing of your theology is whether or not God will at some time in the future restore the Davidic
Kingdom. If so, what is the relation of the church to it?
10.5.1.2.1. 2 Samuel 7:12-16 -- “When your days are over and you rest with your fathers,
I will raise up your offspring to succeed you, who will come from your own body, and I will establish
his kingdom …. Your house and your kingdom shall endure for ever before me; your throne shall be
established for ever.”
10.5.1.3. The Mystery form of the Kingdom. Christ did refer to the work He was doing as a
mystery. Paul talked about the “mystery.” How do you take these concepts and relate them to the
kingdom of God?
10.5.1.3.1. Mt 13:10-11 -- “The disciples came to him and asked, ‘Why do you speak to
the people in parables?’ He replied, ‘The knowledge of the secrets of the kingdom of heaven has been
given to you, but not to them.’”
10.5.1.3.2. Colossians 1:25-27 -- “I have become its servant by the commission God gave
me to present to you the word of God in its fullness-- the mystery that has been kept hidden for ages and

generations, but is now disclosed to the saints. To them God has chosen to make known among the
Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”
10.5.1.3.3. Ephesians 3:3-7 -- “… that is, the mystery made known to me by revelation,
as I have already written briefly. In reading this, then, you will be able to understand my insight into the
mystery of Christ, which was not made known to men in other generations as it has now been revealed
by the Spirit to God’s holy apostles and prophets. This mystery is that through the gospel the Gentiles
are heirs together with Israel, members together of one body, and sharers together in the promise in
Christ Jesus. I became a servant of this gospel by the gift of God’s grace given me through the working
of his power.”
10.5.1.4. The Spiritual Kingdom. That there is a spiritual kingdom of God seems certain.
But is hat the only aspect of the kingdom? Any time you find “kingdom” in the Bible can you equate it
with a spiritual relationship with God and thus fulfil all that is intended in a particular passage? How
does it relate to the church?
10.5.1.4.1. Colossians 1:13 -- “For he has rescued us from the dominion of darkness and
brought us into the kingdom of the Son he loves ….”
10.5.2. The Church and the Kingdom
10.5.2.1. George Ladd contends that the kingdom of God is the reign of God and the
church is part of the people under His rule. He lists five basic points concerning the relationship
between the kingdom of God and the church:
• The church is not the kingdom;
• The kingdom creates the church;
• The church witnesses to the kingdom;
• The church is the instrument of the kingdom;
• The church is the custodian of the kingdom.2
2
George E. Ladd, Jesus and the Kingdom (New York: Harper & Row, 1964), pp. 259-260 in Millard J.
Erickson, Christian Theology (Grand Rapids: Baker, 1985), p. 1042.
“… wherever His will is done.”
Universe
In Heaven
Angels
On Earth
Israel  Church
Fig. 10.2 The Kingdom of God

10.6. THE BEGINNING OF THE CHURCH
10.6.1. The church started at Pentecost. Consider the following:
10.6.1.1. The Lord said it was future.
10.6.1.1.1. Mt 16:18 -- “And I tell you that you are Peter, and on this rock I will build my
church, and the gates of Hades will not overcome it.”
10.6.1.2. The church could not start as a body without a head and that required the death
and resurrection of Jesus Christ.
10.6.1.2.1. Ephesians 1:20 -- “which he exerted in Christ when he raised him from the
dead and seated him at his right hand in the heavenly realms ….”
10.6.1.3. The church could not be a functioning organism without possessing the gifts,
which were not given until after the ascension.
10.6.1.3.1. Ephesians 4:7-12 -- “But to each one of us grace has been given as Christ
apportioned it. This is why it says: ‘When he ascended on high, he led captives in his train and gave gifts
to men.’ (What does ‘he ascended’ mean except that he also descended to the lower, earthly regions? He
who descended is the very one who ascended higher than all the heavens, in order to fill the whole
universe.) It was he who gave some to be apostles, some to be prophets, some to be evangelists, and
some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ
may be built up.”
10.6.1.4. The point of the mystery. Paul calls the church “the mystery.” That means that
which was not completely revealed beforehand. It is the fact that God is taking some out from among
the Jews and some out from among the Gentiles and putting them together in a new thing--”the church.”
10.6.1.4.1. Ephesians 3:4-6 -- “… the mystery of Christ, which was not made known to
men in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets.
This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of
one body, and sharers together in the promise in Christ Jesus.”
10.6.1.4.2. Colossians 1:26 -- “… the mystery that has been kept hidden for ages and
generations, but is now disclosed to the saints.”
10.6.2. The Church and Israel. So what of the fact that in the Old Testament the people of God
were represented by the children of Israel (and those aliens who chose to join them)? Does that mean
there is forever a difference between “New Testament Christians” and “Old Testament Saints”? The
Bible doesn’t teach that. In fact, the Bible speaks of a new people being formed, made up of those saved
in both the Old Testament and in the New Testament. The Children of Israel have been united with the
nations to form the church--the body of Christ.

10.7. THE ORGANISATION OF THE CHURCH
10.7.1. Church Government. There have been basically three different types of church
government that have been developed over the past 2000 years since the ascension of Christ.
Interestingly enough, each of these views has support in Scripture.
10.7.1.1. Episcopal. This emphasises some form of superior clergy [Bishop, etc] and
entrusts to them the guarding of the truth and the final authority.
10.7.1.2. Presbyterian. This is a position between the episcopal and the congregational. It
sees the authority placed in a group of
selected individuals who make up a
governing body, normally both laymen
and clergy, sometimes called the
“synod.“
10.7.1.3. Congregational.
This believes that the final authority rests
in the local congregation of a given
church. The organisational structure of
the early New Testament church is not a
clear as we might like it to be, nor even
as we may have a tendency to maintain
that it teaches. This probably is a
message from God that organisation is
not the most important thing. Not that it
is unimportant, but that there are other things God also wants us to be concerned about.
10.7.1.4. Here are some examples of how the church functioned in the New Testament:
10.7.1.4.1. Ac 6. The congregation in Jerusalem chose leaders who were responsible to
meet the specific needs of each ethnic group in the church. However, notice that it was the apostles who
prayed for them.
10.7.1.4.2. Ac 13. The story of how the congregation of the local church at Antioch
chose from their own midst those who were sent out the preach the gospel to those who were lost.
10.7.1.4.3. 1Co 5. The story of how the local church at Corinth was called upon by Paul
to exercise discipline upon one of its members who was failing to live a Biblical lifestyle.
10.7.1.4.3.1. Four Aspects of Congregational Church Government
10.7.1.4.3.1.1. Authority. Where does authority lie? Some say, “with the Lord.”
True, but how do you know that? How does that get implemented in the local assembly? Somebody has
to say, “This is the way the Lord is leading.”
Fig. 10.3. Forms of Church Government
Form Adherents Authority Basis
Roman Catholic Ac 6:6
Orthodox Ac 14:23
Episcopal Galatians 1:19
Lutheran Galatians 2:9
Episcopal
Methodist
Bishops
Presbyterian Ac 20:17
Reformed 1 Tim 5:17
Presbyterian Elders
Titus 1:5
Baptist Ac 15:12, 22-25
Mennonite Colossians 1:18
Evangelical Free 1Pe 2:9
Congregational
Congregational
Congregation

10.7.1.4.3.1.1.1. Do we emphasise prayer and Bible study in preparation for
the decisions that come before the congregation? How do you determine the will of the Lord? Is there
not a responsibility to members within the local body to be concerned wit, give encouragement to, and
confirm the will of the Lord to another member o of the body?
10.7.1.4.3.1.2. Autonomy. Each local church is “autonomous.” This does not
deny the importance of a fellowship affiliation with other churches like the Baptist Conference of the
Philippines, but it does say that the “denomination” cannot dictate to the local church what it must do.
10.7.1.4.3.1.3. Delegation. Unless you are going to call a business meeting every
time you need to buy a ballpen how do you handle the question of autonomy? The local congregation
can delegate to elected and called leadership certain responsibilities. However, the big question is “How
many responsibilities will be delegated?”
10.7.1.4.3.1.4. Fellowship. The importance of fellowship within the local church
is readily recognised, but there is a tendency to discount the importance of fellowship between churches
that are in agreement. This is why it is right and important for there to be denominations. While some
may say that there should only be one big, broad fellowship of all existing churches that claim to be
Christian, that fails to recognise differences in belief. It is important, however, to be joined together
with other churches who believe the same things that you do, for there is strength in such relationships
that cannot be achieved otherwise.
10.7.1.4.3.1.4.1. 1Co 11:16 -- “If anyone wants to be contentious about this,
we have no other practice--nor do the churches of God.”
10.7.2. Church Officers
10.7.2.1. Evangelical churches commonly identify only two offices of the church, namely
deacon and elder. They derive these offices from an examination of 1Ti 3:1-13 and Titus 1:5-9.
However, I think there is scriptural warrant for proposing a third office, namely that of widow. The
passage for this office is 1Ti 5:9-15. We will examine these offices, and their respective scriptures and
qualifications.
10.7.2.2. Elder/Pastor/Bishop (see Fig. 10.4, below)
10.7.2.2.1. Words. The New Testament uses two different words to signify the office of
elder, namely presbuteron (presbuteron) and ejpivskopov (episkopos). The term
presbuteron is used seventeen times to identify those who have leadership in the church.
ejpivskopov is used seven times. These words have been translated several ways, the most common
being “bishop,” “overseer,” and “elder.” The terms “bishop/overseer” and “elder” are often equated. It
is also important to notice that while there are two separate forms for presbuteron (masculine and
feminine) there is only on form for ejpivskopov (masculine). As a result there is some possible
gender distinction in this office.
Fig. 10.4. Qualifications for Elder (Pastor, Bishop)
Scripture: 1Ti 3:1-7; Titus 1:5-9

10.7.2.2.2. Their
Qualifications. Study the following
Scripture passages and develop a clear
understanding of the qualifications that are
declared to be identifying characteristics
of those who are put into this office in the
local church. Remember, the Bible
determines doctrine and the Bible should
be the guidebook for establishing the
officers in the local church. They should
not be chosen on the basis of popularity or
the result of “Those who are not willing to
say, ‘No.’”
10.7.2.2.3. The qualifications for elder are laid out in 1Ti 3:1-7 and Titus 1:5-9. An elder
is to “be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable,
able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money . . .
[able to] manage his own family well and see that his children obey him with proper respect . . . not be a
recent convert . . . have a good reputation with outsiders ….” He must also be “not overbearing, not
quick-tempered . . . not pursuing dishonest gain . . . hospitable, one who loves what is good . . . upright,
holy and disciplined. He must hold firmly to the trustworthy message . . . encourage others by sound
doctrine and refute those who oppose it.”
10.7.2.2.4. As we saw above, elders are also required to be the “husband of one wife.”
There is some debate as to the interpretation of this phrase; does it mean that he can only be married
once (i.e. not widowed or divorced), that he must be married while he is serving as elder, or that he must
simply be a one-woman man? The phrase in the Greek is mia'" gunaiko;" a[ndra. This relates
to our discussion in this way: If this office were not gender restrictive, would Paul have used this phrase
to describe monogamy? In 1Ti 5: 9, where he is describing widows, Paul says those women who hold
the office of widow are also to have only one husband. Since Paul uses the masculine form in 1Ti 3:2
and the feminine form in 1Ti 5:9, one can argue these offices are gender restrictive, but require the
office holder to either be married or to have been married at one time.
10.7.2.2.4.1. CP -- 1Ti 3:1-7 -- “[T]he overseer must be above reproach, the
husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to
drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own
family well and see that his children obey him with proper respect …. He must not be a recent convert,
or he may become conceited and fall under the same judgment as the devil. He must also have a good
reputation with outsiders ….”
10.7.2.2.4.2. CP -- Titus 1:5-9 -- “An elder must be blameless, the husband of
but one wife, a man whose children believe and are not open to the charge of being wild and disobedient
…. he must be blameless--not overbearing, not quick-tempered, not given to drunkenness, not violent,
not pursuing dishonest gain. Rather he must be hospitable, one who loves what is good, who is self-
controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been
taught ….”
Self-controlled Upright. Holy Not Overbearing
Hospitable Disciplined Not Quick Tempered
Able to teach Above Reproach Loves what is Good
Not Violent but
Gentle
Temperate Children Obey Him
Not Quarrelsome Respectable Not into Dishonest
Gain
Husband of One
Wife
Not a Drunk Holds the Great
Truths
Not Lover of Money Good Outside
Reputation
Not Recent Convert
Good Family Manager

10.7.2.2.5. Their Selection. I am not sure that the final word has been said about the
Biblical process of the selection of those who claim this office. I would suggest that the following must
be a part of what is involved in the life of the person who claims to be a “pastor.”
10.7.2.2.5.1. Called of God. The two passages noted above obviously teach that
God is involved in the selection of the person for this office. But they should also be seen in comparison
with Ephesians 4:7-16, with special attention given to verse 11. I also think it is essential to try to
discover the Biblical balance between the responsibility of human commitment, and the place that
sovereign divine “call” fits into this picture. There is still truth in the statement of Spurgeon, “If God
has called you to preach the gospel, don’t stoop to be a king.”
10.7.2.2.5.2. Personally Responsive. This is reflected in the statements made
above. You cannot escape the responsibility of response to God’s call. Read Ezekiel 33 in connection
with this concern.
10.7.2.2.5.2.1. Ezekiel 33 -- “Son of man, I have made you a watchman for the
house of Israel; so hear the word I speak and give them warning from me. When I say to the wicked, ‘O
wicked man, you will surely die,’ and you do not speak out to dissuade him from his ways, that wicked
man will die for his sin, and I will hold you accountable for his blood. But if you do warn the wicked
man to turn from his ways and he does not do so, he will die for his sin, but you will be saved yourself.”
10.7.2.2.5.3. By human choice. Here I am not looking at the human response of
the “officer” so much as the recognition by others in the church that God has called and that person is
qualified. As Baptists we do not believe in the Episcopalian form of church government in which a
Bishop makes the choice and sends the pastor to the local church. What do people who know you think
about your consideration of this office? What does a local congregation feel about the possibility of
your becoming their pastor?
10.7.2.2.5.4. Their Ordination. With the emphasis that is increasingly made
today for the equality of the “clergy and the laity,” there comes the possibility of missing something the
God seems to emphasise in the Scripture. Ordination is not the imposition of power by human means,
nor it is just a politically wise thing to do, but it is not unbiblical for there to be human recognition of
what God has done. If it is biblical and right, then work on understanding how the total ordination
experience can be most meaningful to all who are involved.
10.7.2.2.5.4.1. Titus 1:5 -- “The reason I left you in Crete was that you might
straighten out what was left unfinished and appoint [ordain] elders in every town, as I directed you.”
10.7.2.3. Deacons (see Fig. 10.5, below)
10.7.2.3.1. Having looked at the office of elder, we now move on to the next office,
namely that of deacon.
10.7.2.3.2. Words. The word “deacon” comes from the Greek word diavkono" and
means simply “a servant, waiting man.” It is important to realise that “deacon” is a gender-neutral
word--that is, there is no warrant for translating it “deacon” and “deaconess.” It is similar to the English
word “teacher.” Thus, the very word itself does not provide the grounds for any gender differentiation.

Of the thirty-two times this word is used in the New Testament, twenty-four of them refer to people.
Only eight of these references can be specifically tied to men. All the rest either refer specifically to
women (eight times) or to people of both genders (seven times). Two times it refers to the office of
‘deacon.’
10.7.2.3.3. The qualifications for deacons are laid out in 1Ti 3:8-13. Deacons are to be
“men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They
must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and
then if there is nothing against them, let them serve as deacons . . . [They must also be] the husband of
but one wife and must manage [their] children and [their] household[s] well.”
10.7.2.3.4. A quick reading of this passage in English seems to imply that this office is
restricted to men only. Not only does the passage refer to deacons being the husband of one wife
(something which a woman cannot be), it also seems to refer to the wives that deacons must have.
However, examination of the Greek in verses 8 and 11 tells us differently.
10.7.2.3.5. The NIV translates verse 8 in this way: “Deacons, likewise, are to be men
worthy of respect .…” This translation is wrong. The word ‘man’ is not in the original Greek. Rather,
the verse should read “Deacons in the same way <be> worthy of respect .…” As can be plainly seen,
this verse does not relate gender with office.
10.7.2.3.6. The NIV translates verse 11 as follows: “In the same way, their [i.e. deacons’]
wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in
everything.” The KJV translates it thus: “Even so must their [i.e. deacons’] wives be grave, not
slanderers, sober, faithful in all things.” Both of these translations are wrong. This verse could be
translated as follows: “Women in the same way <be> worthy of respect, not slanderous, not intoxicated,
<but be> faithful in all things.” Thus, this verse also does not relate gender with office.
10.7.2.3.7. Now that we have corrected these translational errors, it is plain to see that
women were clearly permitted within the office of deacons. While one qualification for deacon is being
the “husband of one wife,” the verse that follows also identifies the fact that there were women who
were worthy of the office. However, even if the inclusion of women in this office is disallowed, the fact
remains that deacons, if they are male, are to be the “husband[s] of one wife.” Therefore, a woman does
enter the picture by being a part of the team.
10.7.2.3.8. Their Qualifications. Study the
following Scripture passages and develop and clear
understanding of the qualifications that are declared to be
identifying characteristics of those who are put into this office in
the local church. Remember, the Bible determines doctrine and
the Bible should be the guidebook for establishing the officers
in the local church. They should not be chosen on the basis of
popularity or the result of “Those who are not willing to say,
‘No.’”
10.7.2.3.8.1. CP -- 1Ti 3:8-13 --
“Deacons, likewise, are to be men worthy of respect, sincere,
Fig. 10.5. Qualifications for
Deacons
Scripture: 1Ti 3:8-13; Ac 6:3,5
Above Reproach Good Family Manager
Husband of One
Wife
Children Obey Him
Temperate Not into Dishonest
Gain
Respectable Holds the Great
Truths
Not a Drunk Sincere
Tested

not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of
the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let
them serve as deacons. In the same way, women are to be women worthy of respect, not malicious
talkers but temperate and trustworthy in everything. A deacon must be the husband of but one wife and
must manage his children and his household well. Those who have served well gain an excellent
standing and great assurance in their faith in Christ Jesus.”
10.7.2.3.9. Their Selection. Having identified those who are qualified for the office, how
do you “get them into that office?” The Bible seems to indicate a two-fold process, seen in two words,
selection and appointment. Carefully study Ac 6:1-7 and you will see that the choice or selection was
the responsibility of the local congregation, though under the direction of the leaders. It involved
prayer, careful consideration of qualifications, and then choice.
10.7.2.3.10. Their Appointment. There seems to be more than just a change of job
responsibilities in the “turn this responsibility over to” of Ac 6:3 (NIV). It is the same word used in
Titus 1:5, “ordain elders in every city” and He 5:1; 8:3 of the appointment of the priests to their office.
Therefore it seems that there was some kind of official placement into the office for which they had been
chosen. I think this is one of the things we have a tendency to miss in the local church today. We have
e business meeting, elect deacons, and then expect them to get to work, without further recognition, or
involvement of the congregation. I encourage you to give some thought to how you can implement this
“appointment” or “ordaining” to office. It might make the office more significant both in the minds of
the deacons as well as the congregation.
10.7.2.3.11. Their Responsibility. One thing is very clear in the Ac 6 passage; that is
the appointment of the “deacons” to meet a specific situation. I would translate verse 3 as “whom we
will appoint over this specific need.” There was a particular part of the ministry of the local church that
was not functioning as efficiently as it should. Therefore, the apostles took steps to try to see to it that
this ministry was also being met. These first deacons were chosen to minister specifically in that area.
It is therefore important as we chose deacons for our churches that they also be chosen to meet specific
needs within the church.
10.7.2.4. Widows (see Fig. 10.6, below)
10.7.2.4.1. We have examined the offices of elder and deacon. However, we have one
more office to examine, namely the office of widow.
10.7.2.4.2. Scripture. There are three passages that describe the role widows played in
the early church.
10.7.2.4.2.1. Lk 2:36-37. Lk 2:36-37 tells the story of Anna, the woman who
blessed Jesus when he was brought to the temple in Jerusalem. Anna is portrayed as the epitome of the
widow--“She never left the temple but worshipped night and day, fasting and praying” (italics added).
10.7.2.4.2.2. Ac 6:1. Ac 6:1 tells us that there were a lot of widows in the early
church--so many that the Apostles had to inaugurate the office of deacon to take care of the distribution
of food to them.

10.7.2.4.2.3. 1Ti 5:3-16. By far the most important passage dealing with the
ministry of widows is found in 1Ti 5:3-16. Here we read that there are two kinds of widows: The one
who puts her “hope in God and continue[s] night and day to pray and to ask God for help” and the
“widow who lives for pleasure.”
10.7.2.4.2.3.1. In verse nine Paul begins describing a third office of the church,
namely the office of widows. Paul is saying that there are certain widows whom the church should help,
namely those who are serving God in some tangible way. Note that the immediate context supports the
fact that ministry roles are being discussed: the support of
elders is described in the following verses.
10.7.2.4.3. Qualifications. The qualifications
for widows are given in 1Ti 5:9-15. A widow must be over
sixty years of age, she must have been faithful to her
husband, and she must be well known for good deeds such
as “bringing up children, showing hospitality, washing the
feet of the saints, helping those in trouble and devoting
herself to all kinds of good deeds.” She also must not be
young and she must pledge her dedication to God by vowing
not to remarry.
10.7.2.4.4. There is some evidence that the
early church interpreted these passages as pointing to the ministry women should have in the church.
10.7.2.5. Members
10.7.2.5.1. Membership is a very important issue in the church today. People want to
know, “Do I have to be a member of a local church?” “Are there any qualifications for membership in a
local church?” and more. While the New Testament does not directly command membership in a local
church, it implies membership that we should be members in the local church. Look carefully at the
following two verses:
10.7.2.5.1.1. Ac 2:41,47 -- “Those who accepted his message were baptised, and
about three thousand were added to their number that day .… praising God and enjoying the favour of
all the people. And the Lord added to their number daily those who were being saved.”
10.7.2.5.2. In verse 41 it says: “three thousand were added to their number”
10.7.2.5.3. In verse 47 it says: “the Lord added to their number”
10.7.2.5.4. You cannot tell numbers if you do not count. There was an identified group
of people in the early church. First, 500, then another 3000, and then 5000. The implication is that this
was not just a number of converts, but that they were recognised as a part of the church, and it seems to
me that was the local church in Jerusalem, not just the universal church.
10.7.2.5.5. Here are a few implications of church membership:
Fig. 10.6. Qualifications for Widows
Scripture: 1Ti 5:3-16
Over 60 years old Known for Good Deeds:
Was faithful to
husband
•Raising children
Cannot Remarry •Showing Hospitality
Not Idle •Washing feet of
saints
Not a Gossip •Helping those in
trouble
Not a Busybody Devoted to Good Deeds
Relies on God for help

10.7.2.5.5.1. There are No Indications of Non-members. In fact, the Bible even
tells us that we must meet together for encouragement. It is important that you build your doctrine on
the teaching of Scripture, not on observation or experience today. We live in a day when it is popular
and acceptable to be a Christian, participate in the services and ministry of the local church, without
membership in that local church. I do not think that you can substantiate that biblically. I find no
indication in the Bible that this condition existed anywhere in the local churches.
10.7.2.5.5.1.1. He 10:25 -- “Let us not give up meeting together, as some are in
the habit of doing, but let us encourage one another--and all the more as you see the Day approaching.”
10.7.2.5.5.2. Regenerate Church Membership. If Christ died to redeem lost
sinners and those who receive His work on their behalf are a part of His body, “the Church,” then
certainly those who are a part of His church in a local area should also be regenerate, or saved. I used
the word “should be” because it must be recognised that man cannot finally judge whether or not a
person as truly had the spiritual experience of the new birth.
10.7.2.5.5.3. Immersion Precedes Membership. We will discuss immersion
further below, however, it is important for us to say here that the New Testament teaches that the new
birth is to precede immersion and that immersion is to precede membership.
10.7.2.5.5.3.1. Ac 2:41 -- “Those who accepted his message were baptised, and
about three thousand were added to their number that day.”
10.7.2.5.5.3.2. Ac 8:36-38 -- “As they travelled along the road, they came to some
water and the eunuch said, "Look, here is water. Why shouldn’t I be baptised?" And he gave orders to
stop the chariot. Then both Philip and the eunuch went down into the water and Philip baptised him.”
10.7.2.5.5.4. Spiritual Gifts are for the Local Church. Do not let the
“charismatic controversy” keep you from seeing the importance, identification, and ministry of the gifts
that God sovereignly gives to members of His body. But at this point consider the fact that the existence
of those gifts and the fact that they are to recognised and exercised in a local church context strongly
implies that the Christian so gifted must be a member of that local congregation.
10.7.2.5.5.4.1. 1Co 12 -- “Now about spiritual gifts …. to each one the
manifestation of the Spirit is given for the common good …. The body is a unit, though it is made up of
many parts; and though all its parts are many, they form one body …. For we were all baptised by one
Spirit into one body--whether Jews or Greeks, slave or free--and we were all given the one Spirit to
drink. Now the body is not made up of one part but of many …. The eye cannot say to the hand, ‘I don't
need you!’ And the head cannot say to the feet, ‘I don't need you!’ …. Now you are the body of Christ,
and each one of you is a part of it.”
10.7.2.5.5.5. Unity of the Church Requires Membership. That God desires unity
among the members of His body cannot be denied. Certainly, He establishes a unity in the universal
church. Whether or not that can be seen may be debatable, but it cannot be legislated. That there should
be unity in the local church is also obvious, but you cannot discipline to unity those who are not
members of that local church.

10.7.2.5.5.5.1. Ephesians 1:1; 4:1-3,13 -- “Paul, an apostle of Christ Jesus by the
will of God, To the saints in Ephesus, the faithful in Christ Jesus .… As a prisoner for the Lord, then, I
urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be
patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the
bond of peace …. until we all reach unity in the faith and in the knowledge of the Son of God and
become mature, attaining to the whole measure of the fullness of Christ”
10.7.2.5.5.6. Church Discipline Demands Local Membership. The Bible clearly
teaches the fact and importance of discipline in the local church. However, you cannot discipline those
who are not members of the local church. They are technically not answerable to anyone except God.
The command to discipline demands an organisational relationship that makes this possible.
10.7.2.5.5.6.1. He 12:5-11 -- “And you have forgotten that word of
encouragement that addresses you as sons: ‘My son, do not make light of the Lord's discipline, and do
not lose heart when he rebukes you, because the Lord disciplines those he loves, and he punishes
everyone he accepts as a son.’ Endure hardship as discipline; God is treating you as sons. For what son
is not disciplined by his father? If you are not disciplined (and everyone undergoes discipline), then you
are illegitimate children and not true sons. Moreover, we have all had human fathers who disciplined us
and we respected them for it. How much more should we submit to the Father of our spirits and live!
Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that
we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it
produces a harvest of righteousness and peace for those who have been trained by it.”
10.7.2.5.5.6.1.1. See also 1Co 5:1-13; Mt 18:15-20; Ro 16:17-18; Titus
3:10; Galatians 1:8-9; 1Ti 1:20; 6:3-5; 2Jo9-11; Re 2:14-16.
10.8. CHURCH PRACTICES
10.8.1. Pictures of Salvation. The church gathers together to observe two pictures of salvation –
Immersion and the Lord’s Table.
10.8.1.1. Lord’s Table (see Fig. 10.7, below). Christ instituted the Lord’s Table for
commemoration of His death. It is a memorial only – Christ is not present in the elements either literally
or spiritually. It is to be observed and administered until the return of the Lord Jesus Christ.
10.8.1.1.1. 1Co 11:24,25 -- “[W]hen [Jesus] had given thanks, he broke it and said, ‘This
is my body, which is for you; do this in remembrance of me.’ In the same way, after supper he took the
cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance
of me.’”
10.8.1.2. Immersion. The total immersion of a believer in water in the name of the triune
God pictures the death, burial, and resurrection of the believer with Christ. Even though immersion in
water has no salvific effect upon the believer, it was the primary means by which people in the New
Testament declared their repentance.
10.8.1.2.1. Ro 6:1-4 -- “What shall we say, then? Shall we go on sinning, so that grace
may increase? By no means! We died to sin; how can we live in it any longer? Or don’t you know that

all of us who were baptised into Christ Jesus were baptised into his death? We were therefore buried
with him through baptism into death in order that, just as Christ was raised from the dead through the
glory of the Father, we too may live a new life.”
10.8.1.2.2. See also Ac 2:38; Ac 8:12,13,16,36-38; 10:47-48.
10.8.2. Ordination. We looked at ordination above (see 10.8.3.1.4 above). Suffice it to say, it is
the local church’s responsibility to select and recognise the spirit’s calling upon pastors and other church
leaders. The ultimate form of this recognition is the ordination service, whereby the church sets apart
certain people for the ministry of God.
10.8.3. Cooperation with others. Since each local church is independent, they also have the
ability to cooperate with other churches in various associations such as conferences and crusades. This
biblically-based practice is one of the best ways of promoting the cause of Christ because it exhibits the
unity of the family of God. The basis of cooperation should be the same test as that for spirits in 1 John
4:1-3 – “Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every
spirit that does not acknowledge Jesus is not from God.”
10.8.3.1. Mk 9:38-41 -- “’No-one who does a miracle in my name can in the next moment
say anything bad about me, for whoever is not against us is for us. I tell you the truth, anyone who gives
you a cup of water in my name because you belong to Christ will certainly not lose his reward.”
10.8.3.2. 2Co 8:19 -- “What is more, he was chosen by the churches to accompany us as
we carry the offering, which we administer in order to honour the Lord himself and to show our
eagerness to help.”
10.8.4. Religious Liberty. Every human being has direct relations with God and is responsible to
God alone in all matters of faith – no mediator other than Jesus is needed. Since humans are responsible
to God alone, they cannot be forced into Christianity. The call to repentance implies that humans must
be free to change their lives in accordance with God’s law. The importance of this responsibility is
illustrated in an instruction to those with the gift of prophecy. Not only are prophets to use self-control
when exercising their gift, they are also to realise that the prophecy does not control them, they control
the prophecy! They are free to prophesy or not, as they alone decide!
10.8.4.1. 1Ti 2:5 -- “For there is one God and one mediator between God and men, the man
Christ Jesus ….”
10.8.4.2. 1Co 14:32 -- “The spirits of prophets are subject to the control of prophets.”
10.8.5. Each church must also be independent and must be free from interference by any
ecclesiastical or political authority. This means that there must be a clear distinction between Church
and State.
10.8.5.1. Ac 4:13-20 -- “Judge for yourselves whether it is right in God’s sight to obey you
rather than God. For we cannot help speaking about what we have seen and heard.”
10.8.5.2. Mt 22:21 -- “Give to Caesar what is Caesar’s, and to God what is God’s.”

10.8.6. Raising Funds. The Scriptural method of raising funds for the church is by means of the
tithe and freewill offerings.
10.8.6.1. Ex 35:5 -- “From what you have, take an offering for the LORD. Everyone who
is willing is to bring to the LORD an offering of gold, silver and bronze ….”
10.8.6.2. 1Co 16:2 -- “On the first day of every week, each one of you should set aside a
sum of money in keeping with his income, saving it up, so that when I come no collections will have to
be made.”
10.8.6.3. See also Mt 23:23; 2Co 9:6-15; Ac 4:32-37

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