NEW TESTAMENT CHURCH PAGE

The purpose of this page is to show readers how far the modern day church has strayed away from its New Testament beginnings. This page, either written by me or by others, will demonstrate the “Truth about the Church of the Lord Jesus Christ”.

Home Page: http://www.cnview.com

Link: http://cnview.com/churches_today.htm

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Why Modern Churches Are Carnal: God’s Plan For A Scriptural New Testament Church.

Introduction

Chapter 1 - What is the Church

Chapter 2 - Traditions in the Church

Chapter 3 - Names & Titles

Chapter 4 - Position of the Modern Day Pastor

Chapter 5 - Church Membership in Today's Churches

Chapter 6 - Is Tithing For Today?

Chapter 7 - Overview

Addendum

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Can Jesus Christ Be Trusted?

Please read this on-line booklet.  It is much more than saying YES, Christ CAN be trusted.  We say ALL Christians know this.   But this booklet is so much more.  This booklet is one of the best I have ever read.  It tells the WHY, the WHO and the HOW of SIN and SALVATION. This booklet will change you by giving you the “best understanding” of the fall of man and his restoration to God's will.  Again--this is one of the BEST booklets I have ever read.

Chapter 1 - Universal Distrust

Chapter 2 - We Can Trust Christ Because Of Who He Is

Chapter 3 - What Has He Done?

Chapter 4 - Why did He Do It?

Chapter 5 - What He Has Prepared For Us

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The Church: Its Center, Ordinances, Worship, and Ministry

Chapter 1 - The Church

Chapter 2 - The Constructive Side of Church Truth

Chapter 3 - Church Ministry

Closing Remarks

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One-Man Ministry

Introduction & Point to Ponder

Assumptions We Make

Truth From Scripture

Conclusion - How Do We Respond?

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Other Assembly Resources

“Choosing a Church” or “Gathered Together in Christ's Name”? - J.B. Sparks

What Church Should I Join? - John Ritchie

Is The One-Pastor System Scriptural? - Mark Frees

Is It Possible To Meet As A New Testament Church Today?

The Beauty of Simplicity

What I Have Found: My Introduction to New Testament Assembly Principles - Mark Frees

Marks of a New Testament Church: How should a New Testament church function?

TAKING OUR PLACE

The Ministry of Women

Definite instructions are given in the New Testament concerning the position and service of women in the church. We shall now summarize these instructions.

1. The Primary Matter

With regard to such matters as salvation or acceptance before God, woman is on an equality with man. “There is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). This does not mean, however, that differences of sex are abolished in the church. When dealing with matters of everyday life, the Scriptures distinguish between male and female. For instance, in Ephesians 5 we have the admonitions: “Wives, submit yourselves unto your own husbands” (v. 22); “Husbands, love your wives” (v. 25). Therefore, we may say that as far as her standing before God is concerned, woman is treated exactly the same as man; but that as far as her position in the church is concerned, a distinction is made. The distinction, in brief, is that woman should be in subjection to the man (1 Corinthians 11:3).

2. Accentuating the Negative

Specifically, the following injunctions are laid down in the Word in order to define the various ways in which the subjection of the woman is to be manifested. She must remain silent in the church (1 Corinthians 14:34, 35). What is meant by “remaining silent” is further explained. She is not permitted to teach (1 Timothy 2:12). She should not ask questions publicly (1 Corinthians 14:35). She should learn in silence with all subjection (1 Timothy 2:11). She must not usurp authority over the man (1 Timothy 2:12). She must not pray or prophesy with her head uncovered (1 Corinthians 11:5). That this does not permit women praying publicly in the church, however, is strongly implied in 1 Timothy 2:8, “I will therefore that men pray every where”. Here the word used for “men” means “males” in contrast to “females”. The Greek word employed here excludes women.

If these instructions are forced on women in a harsh, legalistic spirit, the result is usually twofold. God is not pleased with an enforced obedience which does not spring from the heart (Psalm 51:17). The women themselves are apt to become bitter and resentful. If, on the other hand, the reasons for such instructions are clearly understood, and there follows the obedience of a loving, submissive heart, then this is of great price in the sight of the Lord (1 Samuel 15:22).

3. Reasons Why

God has graciously condescended to state certain underlying principles in His Word in order to explain why Christian women should be in subjection to the men.

First of all, in the order of creation, man had priority over the woman. “Adam was first formed, then Eve” (1 Timothy 2:13). “The man is not of the woman; but the woman of the man” (1 Corinthians 11:8). The argument here is that the order instituted by God in creation is the order which He intends to be maintained in the church; namely, the head of the woman is the man (1 Corinthians 11:3).

Secondly, the purpose of creation indicates the headship of the man over the woman. “Neither was the man created for the woman; but the woman for the man” (1 Corinthians 11:9). Thirdly, sin entered into the world when Eve usurped authority over her husband, Adam. “Adam was not deceived, but the woman being deceived was in the transgression” (1 Timothy 2:14). The Lord does not wish His new creation to be marred through this type of insubjection, and so He has instructed the women to be under obedience.

In the fourth place, Paul appeals to the consistent testimony of the old Testament Scriptures to show that women should be under obedience (1 Corinthians 14:34). “They are commanded to be under obedience, as also saith the law. While no particular commandment states this clearly, yet it is the tenor of the Old Testament.

4. The Covered Head

With regard to the instruction that women should be covered (or veiled) when praying or prophesying, two additional reasons are presented. Angels are looking on. “For this cause ought the woman to have a sign of authority on her head, because of the angels” (1 Corinthians 11:10, R.V.). This verse seems to picture the angelic hosts observing God’s order on the earth, and it states that women should wear a covering on their head as a sign or badge of the authority of the man. Thus, the angels see that the transgression of Eve in the first creation is not perpetuated in the new creation.

The lesson is taught by nature itself. “Doth not even nature itself teach you …”, (1 Corinthians 11:14). In the original creation, God gave women a distinctive covering—that of long hair. Paul argues from this that a divine principle is illustrated thereby; namely, that woman should wear a veil or covering over her head when praying or prophesying.

5. Accentuating the Positive

The fact that woman is in subjection to the man might seem to indicate to some that she has no place or ministry in God’s economy. However, the Scriptures contradict this by showing that woman’s ministry, though not a public one, is nonetheless real and important. Her position is saved by childbearing (1 Timothy 2:15). This difficult verse might mean that a godly mother, though restrained from ministering publicly, is not thereby relegated to a place of uselessness. Her position is to rear her family in the fear and admonition of the Lord. If she and her husband continue in the faith, she may one day have sons to preach and teach the Word. Thus the expression, “she shall be saved,” might refer, not to the soul’s salvation, or even to being saved from physical death in the act of childbearing, but rather to the salvation of woman’s place and privilege. She will not become a nonentity, but will have this glorious ministry of rearing children to live for God’s glory.

Other examples of women’s ministry are found in the New Testament, such as ministering of their substance (Luke 8:3), showing hospitality (Romans 16:1), and teaching the younger women (Titus 2:4).

6. Some Common Objections

Numerous objections and questions arise in connection with the subject of women’s ministry. Does not Paul’s teaching on this subject, it is argued, represent the views of an unmarried man with a prejudice against women? No! They are teachings of the Holy Spirit of God, or, as Paul wrote in 1 Corinthians 14:37, “the commandments of the Lord”.

Then it is asked if Paul was merely teaching what was a local custom in his day without any idea that this state of things should be applicable to us today. The answer is that his first epistle to the Corinthians was written not only to the church of God in Corinth, but to “all that in every place call upon the name of Jesus Christ our Lord” (1 Corinthians 1:2). Therefore the instructions are of universal application. But, we are asked, does not Paul indicate in 1 Corinthians 11:16 that the things that he had been teaching were not binding, and that such customs were not practiced among the churches of God? (“But if any man seem to be contentious, we have no such custom, neither the churches of God”.) Such an interpretation undermines the inspiration and authority of the Bible. What the verse really says is that contention about these commandments of the Lord was not a custom in the churches. The churches accepted them and obeyed them, without arguing or explaining them away. Since woman’s hair is given to her for a covering’ it is argued, is not that the only covering that is required? There are two coverings in 1 Corinthians 11. A woman’s hair is mentioned as a covering in verse 15, but a veil is necessarily in view in verse 5. Otherwise verse 6 would be saying in effect, “For if a woman does not have her hair on, let her also be shorn, but if it be a shame for a woman to be shorn or shaven, let her put her hair on”. Obviously such a meaning is impossible. It must mean that a covering, other than her hair, is necessary.

Does not the instruction for women to keep silence in the church (1 Corinthians 14:34), merely prohibit their chattering or gossiping while the service is in progress? No! The passage says, “It is not permitted unto them to speak”. The word translated “speak” here never has the meaning of “chatter” or “babble” in the New Testament. The same word is used of God in verse 21, “With men of other tongues … will I speak”.

Many additional questions arise, such as whether it is all right for women to give a testimony in public, to give an account of their missionary work, to sing a solo. Where individual cases are not specifically dealt with in the Bible, then the general principles of the Word must be allowed to decide. Thus, in any doubtful situation, we should ask: Does this constitute a usurping of authority over the man? Is woman taking a place of leadership? Is she teaching the Word? Since these things are prohibited, we should avoid anything that might constitute an infringement of the spirit of these teachings of the Word.

7. God’s Wisdom is Manifest

God’s design in setting forth these instructions was His people’s good as well as His own glory. Where His Word has been ignored or wilfully violated, strife and disorder have ensued. The positive evil of women usurping authority and teaching publicly is seen in the rise of many cults—notably Seventh Day Adventism, Theosophy, Christian Science—in which women had a prominent role.

On the other hand, nothing is more comely and pleasant than to see Christian women occupying their God-appointed place and exhibiting “the ornament of a meek and quiet spirit” (1 Peter 3:4).

Let Us Go Forth Unto Him!

In the previous pages, we have discussed the church, both from its universal aspect and its local aspect. We have sought to discover the principles of the church as taught in the New Testament, and to catch the simplicity, zeal, and spirituality of the assembly as it existed in the days of the apostles. Now the question remains, “What is the application of all this to believers in the twentieth century?”

1. The Church Today

In order to answer this question, we should first take a brief look at conditions in the professing church today. We find widespread departure, failure, and ruin. We find vast ecclesiastical organizations combining material wealth and political influence but largely devoid of spiritual power. we find denominationalism and sectarianism claiming the loyalty and support of their adherents, yet presenting an unscriptural view of the church. we frequently find the meetings of the church occupied with a lifeless liturgy and a soul-deadening ritualism, offering the people shadows instead of Christ. We find churches with membership rolls including both saved and unsaved, both true believers and those with no vital union with the living Savior. Finally, we find churches that have been corrupted with the leaven of modernism, that have substituted a social gospel for the message of redeeming grace.

2. The Need for Separation

If it be asked what a Christian should do who finds himself in such a situation, there can only be one answer. Separate from it! The Word of God is mercilessly uncompromising in its insistence that believers should withdraw themselves from every form of evil – whether ecclesiastical, doctrinal, or moral. “Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Corinthians 6:14-18).

It is vain to argue that a Christian should remain within a corrupt church in order to be a voice for God in it. “There is not a single hero or saint, whose name sparkles on the inspired pages, who moved his times from within: all, without exception, have raised the cry, “Let us go forth without the camp;”… The man who goes into the world to level it up will soon find himself levelled down…. The safest and strongest position is outside the camp. Archimedes said he could move the world, if only he had a point of rest given him outside it. Thus, too, can a handful of God’s servants influence their times, if only they resemble Elijah, whose life was spent altogether outside the pale of the court and the world of his time”. “To all who argue for a continuance in a church position which they know to be wrong, Samuel furnishes a pointed and powerful reply—‘To obey is better than sacrifice, and to hearken than the fat of rams.’ ”

3. What Next?

But the question still remains, “What should a person do after he has obeyed the scriptural injunction to ‘come out’?” In answer to this, we would suggest the following scriptural plan.

Gather together in Christian simplicity with a group of likeminded believers.

Gather to Christ alone; make Him the sole attraction. Though such a policy will not result in large crowds, it will at least provide a nucleus of faithful believers who will not be easily moved by trials or discouragements.

As far as a meeting place is concerned, a home is entirely satisfactory, and has a great deal of scriptural precedent (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 2). Those who require a splendid edifice with religious hardware have never really discovered the all-sufficiency of the Lord Jesus as the Person to whom His people gather.

Adopt no name or policy that would exclude any true believer from the fellowship.

Adopt no denominational affiliation, and stedfastly refuse any outside control or interference that would infringe on the sovereignty of the local church.

Resist the constant tendency to allow the ministry to drift into the hands of one man. Rather allow the Holy Spirit to use the various gifts which Christ has given to the Church, and provide for the active manifestation of the priesthood of all believers.

Gather together regularly for prayer, study of the Word, breaking of bread, and fellowship. Then engage in an active gospel effort, both individually and collectively.

In short, seek to meet as a New Testament church in the truest sense of the word by giving a faithful representation of the body of Christ and by obeying the commandments of the Lord.

4. Those Who Have Come Out

Interestingly enough, this is being done by Christians all over the world today. With no guidebook but the Bible, they have found these principles to be divine, and have followed them in spite of reproach and slander. They own no head but Christ, no fellowship but His Body, no headquarters but His throne. They seek in true humility to witness to the unity of the body of Christ. In their fellowship, they seek to provide a sanctuary for true believers who are oppressed by modernism and related evils. There is no directory on earth that lists these churches, nothing of an earthly nature to bind them together. Their only unity is that which is formed and maintained by the Holy Spirit, and they are content that it should be so.

There is no reason why similar fellowships should not continue to be formed by the Great Head of the Church through the sacrificial and prayerful exercise of His people. Where Christians have caught the vision, and are willing to suffer for it, the Lord will reward their exercise and endeavors, and fulfill their longings for His glory.

Is it possible that on the very eve of the Lord’s return, we are about to see a great revolt led by the Holy Spirit against apostate Christendom, and a fresh, new movement of His grace, forming small, independent fellowships of Bible-loving Christians? May He who loved the church, and gave Himself for it, bring it to pass, for His own glory!

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Read more on the subject by other authors: 

New Testament Church Page - The purpose of this page is to show readers how far the modern day church has strayed away from its New Testament beginnings. This page, either written by me or by others, will demonstrate the “Truth about the Church of the Lord Jesus Christ”.

THOSE WHO SERVE

         

The Deacons

In our study of bishops, we learned that their function is the spiritual care and oversight of the house of God. We noted that bishops are also called elders, and that there are several bishops in one church, rather than one bishop over several churches.

We come next to the study of deacons, who they are and what their functions are.

1. What Are Deacons?

The word “deacon” simply means a servant - a man who pursues some ministry or service. Frequently in the New Testament it is used in this very general sense. For instance, a duly appointed civil official who rules in public affairs is called a deacon of God (Romans 13:4). Phebe is spoken of as a deaconess of the church of Cenchrea (Romans 16:1). Christ Himself is described as a deacon of the circumcision for the truth of God (Romans 15:8). The name has come to be applied to the seven men who were chosen in Acts 6:1-7, to take care of the disbursing of funds. The English word “deacon” is not found in that passage, and the word cannot be restricted to duties attending the administration of funds. It applies to any form of service, as is implied in the word “serve’’ (diakonein) in verse 2.

2. Their Qualifications

Although the exact duties of deacons are nowhere specified, yet their qualifications are given with great explicitness in 1 Timothy 3. Beginning with verse 8, we read: “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. And let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. 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”.

The first requirement is gravity. A man who is lightheaded and frivolous will not be likely to gain the confidence of those whom he serves. Then the deacon must not be double-tongued. That is, he must be consistent. He must not give one account to certain individuals and a different version to others. Honesty and straightforwardness are mandatory. Especially if his service involves handling funds, he should use such methods as will avoid the slightest possibility of suspicion or distrust. He must not be given to much wine. No one can place confidence in an intemperate person. Experience teaches that intemperance and excess are the enemies of accuracy and dependability. They ruin a man’s testimony for God and unfit him for divine service. Also, he must not be greedy of filthy lucre. (Many of these requirements are identical with those of a bishop.) An avaricious spirit is a snare. If a man’s heart is set on accumulating wealth, he can become so obsessed with this passion that every other activity in his life is made subservient to it. The Kingdom of God and His righteousness no longer hold first place in his life, and work for God is shoddy and unacceptable. The deacon must hold the mystery of the faith in a pure conscience. This is important. It is not enough for him to know the truth. He must practice the truth with a conscience void of offense toward God. Hymenaeus and Alexander both knew the Word of God, but they trifled with sin - that is, with evil doctrine (2 Timothy 2:17). They drowned out the voice of conscience and made shipwreck of the faith (1 Timothy 1:19, 20). There is no substitute for a tender conscience, one which is prompt to discern that which is displeasing to God, and to take sides with the Lord against it. Next we read, “Let these also first be proved, then let them use the office of a deacon, being found blameless”. This is a divine principle of considerable importance. “Let these also first be proved”. In another passage, we read, “Lay hands suddenly on no man” (1 Timothy 5:22). It is a needed admonition for all of us. We are all prone to be impressed with a person the first time we meet him. We immediately want to advance him to a position of responsibility. Then after a time, we realize that it was a rash act. “All that glitters is not gold”. We judged him on too short a notice. The next qualification of deacons seems rather to deal with their wives. It reads, in the King James Version, “Even so must their wives be grave, not slanderers, sober, faithful in all things”. However, we feel that J. N. Darby’s translation is more to the point. It reads, “The women in like manner grave, not slanderers, sober, faithful in all things”. The point is that the women referred to are not the wives of deacons, but rather those who are themselves deaconesses. Phebe was a deaconess (servant) (Romans 16:1). It would be difficult to understand why there should be special requirements for wives of deacons, when no such requirements are found for wives of bishops. However, there is no difficulty if it be understood that the verse applies to women who are serving the local church. As in the case of elders, we learn that a deacon must be the husband of one wife, ruling his own children and his own house well. We have already been reminded that if a man does not command respect and authority in his own home, it is hardly possible that he can do so in the church.

3. Their Rewards

Now the reward of the deacon is twofold. If a man serves well as a deacon, he purchases to himself a good degree. He gains for himself a good standing among his fellow saints and a good prospect of reward at the judgment seat of Christ. Secondly, he purchases to himself great boldness in the faith which is in Christ Jesus. True, the world looks upon such a goal as of little value. It is too mystical, intangible, vague. But to the child of God, it is more valuable than gold or precious stones.

With regard to the support of deacons, the same thing applies as in the case of bishops. There are some who engage in secular work, and who, therefore, provide for their own needs. Others devote themselves wholly to the work of the Lord and for all such the principle is: “They which preach the Gospel should live of the Gospel” (1 Corinthians 9:14), “Let him that is taught in the word communicate unto him that teacheth in all good things” (Galatians 6:6).

4. Conclusion

Now in closing our study on deacons, we should like to refer once again to Philippians 1:1. There we find three types of people mentioned as being in the church of God - saints, bishops and deacons. It is noteworthy that those are the only classes named. Saints first, then bishops, then deacons. The absence of another class known as the clergy is noteworthy, as has been pointed out by Barnes in his Commentary on the New Testament: “There are not ‘three orders’ of clergy in the New Testament. The apostle Paul in this chapter (1 Timothy 3) expressly designates the characteristics of those who should have charge of the church, but mentions only two, ‘bishops, and ‘deacons’ -there is no ‘third’ order. There is no allusion to anyone who was to be ‘superior’ to the ‘bishops’ and ‘deacons.’ As the apostle Paul was expressly given instructions in regard to the organization of the church, such an omission is unaccountable if he supposed there was to be an order of ‘prelates’ in the church. Why is there no allusion to them? Why is there no mention of their qualifications? If Timothy was himself a prelate, was he to have nothing to do in transmitting the office to others? Were there no peculiar qualifications required in such an order of men which it would be proper to mention? Would it not be respectful, at least, in Paul to have made some allusion to such an office, if Timothy himself held it?”

The answer is, of course, that if the organization of the New Testament church contained any other order than bishops and deacons, then Paul would have mentioned it. The vast ecclesiastical systems of our day have been added by men, with no warrant whatever from the Word of God.

The Church’s Finances

Throughout the New Testament, it is both stated and implied that the church receives its finances from those who are within. There is no hint of any unsaved persons outside the church contributing to its support. Christian giving is an act of worship and is thus limited to those who have been redeemed by the precious blood of Christ. Neither is there any hint of a local church being regularly financed, subsidized, or supported by any other church, group of churches, or council. There were special adverse circumstances, such as the Judean famine (Acts 11:29) occasioning practical financial fellowship being shown by some churches to fellow-believers. Every local church should be self-supporting. The major teachings of the New Testament with regard to this important subject of the church’s finances may readily be outlined.

1. Who Owns What?

All that a Christian has belongs to God. The believer is to act as a steward, using all he has in the best possible way for his Master’s glory. (See Luke 16:1-12.) F. B. Meyer stated the truth as follows: “We are meant to be stewards; not storing up our Lord’s money for ourselves, but administering for Him all that we do not need for the maintenance of ourselves and our dear ones, in the position of life in which God has placed us. And our only worldly aim should be to lay out our Lord’s money to the very best advantage; so that we may render Him an account with joy, when He comes to reckon with us”.

2. When and Where to Give

The Christian is instructed to give to the work of the Lord. When is he to give? “Upon the first day of the week, let every one of you lay by him in store” (1 Corinthians 16:2). How much is he to give? He is to give “as God has prospered him” (1 Corinthians 16:2) and as Christ gave. He was rich, but became poor that we might be rich (2 Corinthians 8:9). He is our example. We should give out of our want, not out of our abundance (Mark 12:44). In short, the Christian should give liberally. The tithe (one tenth) was the minimum given by an Israelite. He brought tithes and offerings. No Christian should be content to give, under grace, what was the minimum requirement under law.

3. How to Give

In what spirit is he to give? He should first give himself to the Lord (2 Corinthians 8:5), thus acknowledging that all belongs to Him. Giving must be done in love (1 Corinthians 13:3), else it is valueless. It should be done in secret (Matthew 6:1-4) - so secret that the left hand does not know what the right hand is doing, to use a figure of speech. It should be done cheerfully, not grudgingly (2 Corinthians 9:7). We find that the early Christians sold their possessions and shared their wealth with one another (Acts 2:44, 45; 4:31-37). This was an outward expression of their true spiritual fellowship. Such action is nowhere commanded in the New Testament. In fact, the instructions of Scripture concerning Christian giving presuppose private ownership of property. The action by the early church was purely voluntary. While it is not to be confused with monasticism or with the “communism” of today, the implication is clear. When believers are controlled by the Holy Spirit, they will be generous in giving to every genuine case of need as He may direct.

4. The Reward

What are the rewards for giving? When we are faithful in the unrighteous mammon (in the use of our money), God will commit true riches (spiritual treasures) to our trust (Luke 16:11). Fruit abounds to the account of the giver (Philippians 4:17). He will have treasures in Heaven (Matthew 6:19-21), because his gifts are “an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God” (Philippians 4:18).

5. The Assembly Treasurer

Those who handle the funds of the church should use business methods that are above reproach. “Provide for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21). At least two men should be appointed to take charge of the offering. In Acts 6:1-6 we read that seven men were appointed to handle the distribution of funds to widows in the assembly. The Epistles contain no definite instructions as to exactly how many men should handle the money, but it is clear from 1 Corinthians 16:3, 4 and 2 Corinthians 8:18, 19 that it was customary to entrust this responsibility to more than one. In the former passage, Paul states that he would send those whom the Corinthians approved with the offering to Jerusalem, and, if necessary, he would go, too. Note the plurals - “them’’ (verse 3); “they” (verse 4). In the latter reference, Paul explains that another brother was chosen to travel with him in distributing the gift from the church.

6. The Giving of the Local Church

The New Testament reveals three principal purposes for which the funds of the church are expended. These are for widows in the assembly, for poor saints and for those who devote their time to preaching and teaching the Word.

For widows in the assembly (Acts 6:1-6). In order to qualify as a “widow indeed” (1 Timothy 5:3-16), a woman had to meet the following requirements. (1) She had to be desolate; that is, without any relatives who could support her, and utterly cast upon the Lord for her needs (vv. 4,5,16). (2) She had to be at least sixty years old. (3) She had to be known for her good works, her noble motherhood, her hospitality, and her charity (see v. 10). For the poor saints. God has exhorted us many times in His Word to remember the poor (e.g., Galatians 2:10; Romans 12:13); and the prosperity of His people in the Old Testament is closely linked with their treatment of their needy brethren (Deuteronomy 14:29). Around AD. 45, many of the Christians in Judea were stricken with poverty. This was probably due to severe persecution and widespread famine. The saints in Antioch sent relief to the Judean brethren by the hands of Barnabas and Saul (Acts 11:27-30). The assembly at Corinth was urged to do the same thing (1 Corinthians 16:1-3; 2 Corinthians 8 and 9). We are likewise responsible to care for those in need. The Lord Jesus said, “Ye have the poor with you always” (Mark 14:7). It is good for an assembly to have poor members whom it can care for with a godly exercise. Barnes points out that a great way to unite Christians and to prevent alienation and jealousy and strife is to have a common object of charity, in which all are interested and to which all may contribute. The assembly is not, however, responsible for those who are poor because they do not want to work. In such cases the divine decree is that, if any man will not work, neither shall he eat (2 Thessalonians 3:10). For those who devote their time to the work of the Lord. It is a divine principle that those who preach the Gospel or teach the Word are entitled to the support of the saints. “Let him who is receiving instruction in the Word give ungrudgingly a share of his worldly goods to him who instructs him” (Galatians 6:6, Way’s Translation). (See also 1 Corinthians 9:4-13; 1 Timothy 5:17,18.) Oftentimes, however, the Apostle Paul labored with his hands, rather than accept fellowship from assemblies (Acts 18:3). His reasons for this were simple. He wanted to serve as an example to the Ephesians, that they, too, might support the weak and know the blessedness of giving (Acts 20:33-35). He also wished to prevent his critics in Corinth from charging him with mercenary motives (2 Corinthians 11:7-12). In addition he desired to prevent the Thessalonian believers from being burdened with his support (1 Thessalonians 2:9; 2 Thessalonians 3:7-9). The saints there were poor and were being persecuted. The assembly at Philippi was commended for ministering to Paul (Philippians 4:10-19). Note that Paul did not desire the fellowship because of his need, but because he wanted fruit to abound to their account. Note, also, that although the Apostle never publicized his personal needs, he did not hesitate to make known the needs of other saints (2 Corinthians 8 and 9). There is, thus, a difference between information and solicitation. As Dr. Chafer has pointed out—“All will agree that information is required, else no intelligent giving is possible; but the real problem centers around the question of solicitation”.

7. Conclusion

The reader of the New Testament will notice how delightfully simple is the financing of the Church. There are no burdensome, legalistic rules, neither is there an elaborate, complex financial organization. If the simple precepts of the Scripture were followed, two important results would ensue. The needs of the Church would be liberally supplied without solicitations. The Church would not have to be reproached by the world as a moneymaking institution.

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Read the next chapter: Taking Our Place

THE BISHOPS

No discussion of the church would be complete without consideration of God’s provision for its spiritual care and oversight. We shall find that this work is performed by those known as bishops or elders. At the outset, we will want to be clear on several points.

What Is a Bishop?

First of all, we must distinguish between the New Testament concept of a bishop, and the title as it is used today. In the apostolic church, a bishop was simply one of several mature Christians in a local church who cared for the spiritual welfare of that church. Today, in church systems, a bishop is an appointed dignitary who has many churches under his jurisdiction. Barnes says: “The word bishop in the New Testament never means what is now commonly understood by it—a Prelate. It does not denote here (i.e. in 1 Timothy 3) or anywhere else in the New Testament, one who has charge over a diocese composed of a certain district of country embracing a number of churches with their clergy.’’

In the New Testament, the bishops were not a class of men, mediating between God and man. Perhaps it was as a rebuke to such pretension as might arise in the future that the Spirit of God listed the bishops second, not first, when Paul wrote to the church at Philippi, “To all the saints in Christ Jesus . . . with the bishops and deacons”.

In the New Testament, the thought of officialism is absent. Instead of a lofty office with magnificent titles, we are pointed to humble service among the people of God. Thus we read, “If any one is eager for oversight, he is desirous of a good work”.’ Overseership is work, not dignity of office.

Finally, we would notice, by way of introduction, that the words, “bishop,” “elder,” “overseer” and “presbyter” all refer to the same person in the New Testament. This can be demonstrated by the following comparisons of Scripture with Scripture. In Acts 20:17, we find a reference made to the “elders,” of the church. The margin of the Revised Version indicates that this word is the same as “presbyters”. Then in Acts 20:28, these same “elders” or “presbyters” are called “overseers”. Here the word “overseers” is translated “bishops,” in the Revised Version. In Titus 1:5, Paul instructs Titus to ordain “elders”; he then immediately (v. 7) proceeds to give the qualifications of a “bishop,” indicating again that “elders” are the same as “bishops”.

How Bishops are Selected?

Now let us consider the question of how elders are selected or appointed. In the final analysis, only the Holy Spirit can make a man an elder (Acts 20:28). A church may meet in solemn session to appoint elders, but their vote does not put within a man the heart of an overseer. The scriptural order would seem to be that God makes men overseers, then as they carry on their work, the church recognizes them as divinely-appointed bishops.

If it be argued that Paul and others appointed bishops (Acts 14:23; Titus 1:5), we would simply say that this was before the New Testament was available in written form in the churches. In the absence of written instructions as to the qualifications of elders, the churches had to depend on these apostles or apostolic delegates. It should also be noted that Paul never ordained elders on his first visit to a church. Rather he allowed time for those elders whom God had ordained to manifest themselves by their work. Then he singled them out for recognition by the church.

The Qualifications of a Bishop

The Scriptures leave us in no doubt as to the qualifications of a true bishop or elder. These are found in 1 Timothy 3:1-7 and in Titus 1:6-9.

First of all, the bishop must be blameless. As to his reputation, he must be above reproach. It does not say he must be sinless, but blameless. If a public accusation can be proved against a man, he should refrain from assuming the duties of an overseer. Secondly, he must be the husband of one wife. Some understand this to mean that he must be a married man. Others see in it a prohibition against a polygamist ever becoming an elder. We can definitely say that the latter is true, but it is hard to be dogmatic on the first. Next, he must be vigilant. The Revised Version tells that this means temperate. He must not be a man given to excess. Some persons find it hard to be moderate. They are always going to extremes. Such men may be in the church, but they may not be overseers. The elder must be sober, or sober-minded. He must evidence by his life that Christianity is not a pleasant pastime, a frivolous trifle. The elder grapples with eternal issues. He must be of good behavior, or a better rendering would be “orderly”. Carelessness or slip-shod methods are unbecoming to one who would serve in a house of order. Next, we read, “given to hospitality,” or “a lover of hospitality”. His home should be open to the Lord’s people. It should be like the home of Lazarus, Mary and Martha in Bethany—a place where Jesus loved to be. The bishop should be apt to teach. Although he might not be an outstandingly gifted teacher, still he should be sufficiently proficient in handling the Scriptures to be able to help the people of God with problems as they arise.

He must not be addicted to wine, or as another translation renders it, he must not be a brawler. The two are closely allied. Any man who cannot control his own appetite surely is not worthy of a place of trust in the church.

He must not be a striker. The literal meaning is that he must not use violence on others. To strike a servant, for instance, would be inconsistent with eldership. He must not be greedy of filthy lucre. The true bishop understands that money is to be used for the Lord and for the advancement of His interests. A grasping, greedy Christian is a paradox. He must be patient. His Master was gentle, and the servant is not above his Master. Meekness and patience may not be virtues in the secular world, but they still are in the Kingdom of God. He must not be a brawler, or contentious. Some are ready to fight and to argue over matters of little consequence. Not so a bishop. Then, again, he must not be covetous. To covet is to want something which God never intended one to have. Covetousness is idolatry, because it puts one’s will above the will of God. The elder must rule his own house well, having his children in subjection with all gravity—children who believe, and who are not accused of riot or unruly. The necessity for this requirement is obvious. “For if a man know not how to rule his own house, how shall he take care of the church of God?” (1 Timothy 3:5). He must not be a novice. This is implied in the name “elder”. Spiritual maturity is necessary. A man may be old in years, and yet not be qualified for spiritual oversight because of lack of experience as a Christian. The danger is that a novice becomes lifted up with pride, and falls into the condemnation of the devil. He must have a good report of them that are without. The world should know that he is a man of Christian character and integrity. He must not be self-willed, not soon angry, a lover of that which is good. He must be just and holy. Finally, he must hold fast the faithful word; that is, he must be a defender of the faith.

To summarize the qualifications of an elder, we might say that he must be able to control himself, he must be able to control his own home, and he must be a contender for the truth of God. Now it should be noted that the Bible does not say the bishop must be an ordained clergyman. It does not say he must have a college degree. It does not say he must be a successful businessman. It is not of importance whether he is prominent in the community. Nothing is said about his personal appearance or the size of his bank balance. He might be a hunch-backed, ungainly, poor, old street-sweeper, and still be an elder in the church of God. Let us ponder this seriously. Doubtless one of the greatest blights on the church today is the recognition of men as elders who do not have the spiritual qualifications. Because a man has been successful in business, he is catapulted into a place of leadership in the church, even though he may have little or no spirituality. The result is an abundance of whatever money will buy and an absence of spiritual power.

The Duties of a Bishop

What are the duties of elders? First of all they are to feed the flock of God (1 Peter 5:2; Acts 20:28). They do this by ministering the Word of God. It does not necessarily imply public ministry, but may be by visitation from house to house.

Secondly, they are to do the work of overseers. “Taking the oversight thereof,’’ Peter writes. What does this mean? The rest of the passage explains what it does not mean, and what it does mean. It does not mean serving by constraint. This must be a willing service. It does not mean working for monetary gain. Not for filthy lucre, but of a ready mind. It does not mean fording it over God’s heritage. The elder is not a dictator, not a taskmaster, not a boss. But it does mean being an example to the flock. The elder must remember that the Good Shepherd does not drive His sheep—He leads them. Every under-shepherd should do the same. From the human standpoint, it would be much easier to have centralized human authority in the church, so that orders could be issued from headquarters, and obedience would be mandatory. But that is not God’s way. The elders oversee the church by being examples to the flock.

In a very real way, the elders set the tone in a church. Where there are elders who are godly men, who put the Lord first in their lives, who radiate the grace of the Lord Jesus, one can expect to find a healthy, spiritual church; on the other hand, where the elders are engrossed in the affairs of the world, occupied with outside interests, too busy to read the Word or to pray, one can expect to find a coldness and deadness among the flock.

Again, the elders are told to support the weak. “I have showed you all things, how that so laboring ye ought to support the weak and to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive” (Acts 20:35). The context implies that they should be ready to help those who are in need by giving to them. That is an interesting thing. Instead of making a living off the flock, they should share their living with the flock.

Finally, the elders should reprove, rebuke and exhort (2 Timothy 4:2; Titus 1:13; 2:15). Whatever is contrary to the faith must be rebuked with all authority. Those who will not endure sound doctrine should be reproved and exhorted. The elder must earnestly contend for the faith.

What attitude should the church take toward elders? It is clear from 1 Timothy 5:17, 18 that some elders are cared for in a financial way by the church. “Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, the labourer is worthy of his reward”. It is equally clear that others worked for their own support. Paul himself is an outstanding instance of this (1 Corinthians 4:12). In addition, an elder is not to be rebuked, but entreated as a father (1 Timothy 5:1). Christians should not receive an accusation against an elder except before two or three witnesses (1 Timothy 5:19). And then, the bishops should be remembered, recognized and obeyed. “Esteem them very highly in love for their work’s sake” (1 Thessalonians 5:13). “Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and today, and forever” (Hebrews 13:7, 8). Finally, we note the rewards of the bishops. “When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (1 Peter 5:4).

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Read the next chapter: Those Who Serve

COMING TO GOD

The Lord’s Supper

This solemn act of remembrance was instituted by the Lord Jesus on the night of His betrayal. Immediately after He had celebrated the last Passover with His disciples, He introduced what we know as the Lord’s supper. “He took bread, and gave thanks, and brake it, and gave unto them, saying, ‘This is my body which is given for you: this do in remembrance of me.’ Likewise also the cup after supper, saying, ‘This cup is the new testament in my blood, which is shed for you.’ ” (Luke 22:19, 20).

1. Why Keep the Feast?

With regard to the significance of this ordinance, certain facts are presented. First, it is an occasion for remembrance. The Savior said, “This do in remembrance of Me”. It is a time to remember His sufferings and death, the giving of His body, the shedding of His blood. Here Calvary with all its sacred associations passes before the minds of the participants. It is quite impossible thus to remember the passion of the Lord Jesus without responding to God with worship and praise. Thus the Lord’s supper is a time of public worship, a time of adoring God for all He is and all He has done.

Then again, the Lord’s supper is a public witness to the unity of the body of Christ. The loaf of bread is a picture of the body of Christ, made up of all true believers. In partaking of the bread, the believer testifies that he is one with every true child of God. In drinking of the cup, he acknowledges that he is one with everyone who has been cleansed by the precious blood (1 Corinthians 10:16, 17).

Finally, the Lord’s supper is a constant reminder that the One who instituted this memorial of Himself is coming again. “For as often as ye eat this bread and drink this cup, ye do show the Lord’s death till He come” (1 Corinthians 11:26). Thus, the worshipper not only looks back to Golgotha and remembers Him in His death, he not only looks upward to the Throne of God and praises Him for an accomplished redemption, but he also looks forward to that moment when the Lord will descend from heaven and take His waiting people home.

2. Frequency

With regard to the time and frequency of the Lord’s supper, the Scriptures do not command in the language of law, but entreat with the voice of grace. In Acts 20:7, it is stated that “upon the first day of the week, . . . the disciples came together to break bread”. The first day of the week is the Lord’s Day, or Sunday. It is the day of the Lord’s resurrection and a fitting day for His people to meet together for worship and remembrance. The instruction is, “As often as ye eat this bread and drink this cup” (1 Corinthians 11:26). The moment a person says it must be observed every week, or month, or quarter, he has gone beyond what the Bible says. At the same time, the probability is very strong that the early disciples met every week to remember the Lord.

Charles Haddon Spurgeon argued strongly for a weekly observance of the Lord’s supper. “My witness is, and I think I speak the mind of many of God’s people now present, that coming as some of us do, weekly, to the Lord’s Table, we do not find the breaking of bread to have lost its significance—it is always fresh to us. I have often remarked on the Lord’s day, whatever the subject may have been, whether Sinai has thundered over our heads, or the plaintive notes of Calvary have pierced our hearts, it always seems equally appropriate to come to the breaking of bread. Shame on the Christian church that she should put it off to once a month, and mar the first day of the week by depriving it of its glory in the meeting together for fellowship and breaking of bread, and showing forth the death of Christ till He come. They who once know the sweetness of each Lord’s day celebrating His supper will not be content, I am sure, to put it off to less frequent seasons”.

Jonathan Edwards also was an advocate of a weekly remembrance of the Lord. “It seems plain by the Scripture, that the primitive Christians were wont to celebrate this memorial of the sufferings of their dear Redeemer every Lord’s Day, and so I believe it will be again in the church of Christ in days that are approaching”.

3. Eligibility

It should scarcely need to be mentioned that the Lord’s supper is only for Christians. Only those who have been redeemed are eligible and capable of entering into its sacred meaning. Christians themselves should partake of the emblems in a judged condition (1 Corinthians 11:28). Sin must be confessed and forsaken, and the emblems must be taken in a worthy manner (1 Corinthians 11: 21, 22). All who partake without judging themselves are in danger of being chastened by the Lord (1 Corinthians 11:27, 29-32).

Here again it is good to remind ourselves that it is possible to eat the bread and drink the wine without really remembering the Lord. It is possible to reduce this ordinance to a mere ritual if our heart does not answer to what we are doing in symbol. Our lives must be in fellowship with God if we are truly to obey His words, “Remember me”.

The Prayer Meeting

Not very much information is given in the New Testament concerning the meetings of the local church. We do know that the Christians assembled for fellowship, prayer, ministry of the Word, and breaking of bread (Acts 2:42); but beyond that there seems to be a veil. As far as gospel testimony is concerned, that appears to have been carried on by the individual Christian outside the confines of the assembly, wherever the unsaved could be reached, but always with the idea of bringing the ones who were saved into the fellowship of a local church.

In all the gatherings of the early assemblies, certainly nothing was more prominent than prayer. In fact, the church was born in the wake of prayer (Acts 1:14), and thereafter the Christians “continued steadfastly in prayer” (Acts 2:42). The Book of Acts presents numerous instances of prayer, at all times and in all places. Indeed, the entire history of the church is a tribute to the faithfulness of God who answers prayer.

1. A Special Promise

We do well to remind ourselves constantly that collective prayer not only has divine sanction, but carries with it a special promise of the presence of the Lord Himself. In Matthew 18:19 and 20, we read, “Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them”. Language could scarcely be clearer than this. We have a twofold pledge that cannot be broken. First, when two believers are united in presenting a petition to God, that request is answered. Secondly, when Christians are gathered in the Name of the Lord Jesus, He is there in their midst. The trouble is that we do not believe it. If we did, our prayer meetings would be filled, and our churches would be on fire for God.

2. How to Pray as a Group

In considering the subject of collective prayer, we should like at the outset to present a few elementary facts concerning it. First of all, in a prayer meeting, one person leads at a time. The others are silent, but actually all are praying. The one whose voice is audible is expressing the prayers of the group. The others follow him as he prays, and makes his prayer their own. Oftentimes they express this unity of spirit by saying “Amen”. Next, we want to mention that there is a big difference between “saying prayers” and praying. There is a children’s hymn which makes this distinction:

I often say my prayers,

But do I ever pray?

And do the wishes of my heart

Go with the words I say?

I may as well kneel down

And worship gods of stone

As offer to the living God

A prayer of words alone.

For words without the heart,

The Lord will never hear,

Nor will He to those lips attend,

Whose prayers are not sincere.

There is nothing that will kill a prayer meeting more quickly than a series of rehearsed prayers where there is no real heart interest. Too often we just go through a list of empty petitions. The prayers of young converts are usually refreshing because they are spontaneous and fresh. But older Christians frequently fall into a pattern of prayer that is useless for God or man. It has been well said, “Meetings where prayers are offered from a sense of duty only, need closing down”.

Another danger that should be avoided is long prayers. It is true that Scripture says “Pray without ceasing,” but this does not authorize an individual to monopolize the time in the prayer meeting. If the prayers are short and many men take part, the interest will be increased.

Then, too, our requests should be specific. Do not pray, “God, save many souls throughout the world”. Better pray, “Lord, save my brother, David”. Then when David is saved, you will know your prayer has been answered and you will be encouraged to pray for others by name.

3. Be Specific

There is no reason why any prayer meeting should be a dull affair. There are plenty of specific requests which we can bring to the Throne of Grace. Here are a few of them.

• Pray for those who are in authority over us, mentioning them by name. Pray that they might be saved, and that we might lead a quiet and peaceable life in all godliness and honesty (1 Timothy 2:2).

• Pray for those who are sick in your church. The Lord knows who they are, but maybe some of the Christians don’t, so give their names.

• Pray for unsaved relatives and friends. We should never be ashamed to have our loved ones mentioned in the prayer meeting. If we really want them to be saved, we will welcome the prayer support of the church.

• Pray for the elders in the church. They have important responsibilities which require wisdom and patience. They deserve an interest in your supplications.

• Pray for missionaries who have gone out from your local church. if you correspond with them from time to time, you will know what problems they are facing and what their needs might be.

• Pray for the Sunday School, for its superintendent, for the teachers, and for the boys and girls who are being taught the Word of God.

• Pray for the poor. If it would cause embarrassment to anyone present, it might be better to withhold names in this instance.

• Pray for the men and women from your assembly in the armed forces. They face dangers, temptations and trials. They need your prayers.

• Pray for those who are engaged in the work of the Lord, such as evangelists and teachers.

Then in your prayers be sure to include thanksgiving. This is forcefully brought before us in Philippians 4:6. “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God”. The Lord rightfully expects His people to be thankful. Ingratitude for all His mercies is sin.

4. Important Conditions

But are there not conditions that must be observed if our prayers are to be answered? Indeed there are!

• First, we must abide in Christ. He said, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7). Abiding in Christ is keeping His commandments, doing His will, obeying His Word.

• Secondly, our prayers should be according to His will. “And this is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us” (1 John 5:14). Since the general outline of God’s will is found in the Bible, our requests should be scriptural.

• Third, our requests should be offered in the Name of Christ. “And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son” (John 14:13). “Whatsoever ye shall ask the Father in My Name, He will give it you” (John 16:23). When we truly ask in His Name, it is the same as if He were making the request to God.

• Finally, our motives must be pure. James reminds us that we ask and receive not because we ask amiss, that we may consume it upon our lusts (James 4:3). If our motives are selfish and sinful, we cannot expect an answer.

5. A Few Rules to Remember

There are a few more do’s and don’t’s which should be mentioned if our prayer meetings are going to be “the power-house of the church”. For instance, do not pray to be seen. The hypocrites, you remember, love to stand praying in the corners of the streets that they may be seen of men (Matthew 6:5). Again, do not ask God to do something you can do yourself. We ask God to bring the unsaved into our Gospel meetings. Does He not expect us to use our lips to invite them and our cars to bring them? And be careful that you do not ask for something you know you should not have. God sometimes grants such requests but sends leanness to the soul (Psalm 106:15). Do not be discouraged if the answer does not come immediately. God’s answers are never too early lest we miss the blessedness of waiting upon Him; they are never too late lest we fear we have trusted Him in vain. Then, if God’s answer is not just exactly what you asked for, remember this! The Lord reserves the right to give us something better than we ask for. We do not know what is best for us, but He does, and so He gives us more than we could ever ask or think.

Finally let us emphasize that there can be no real progress in the church without prayer. We can go through a routine, and produce even seeming results, but nothing is accomplished for God apart from intercession. If we do not see this conclusion from the Scriptures, we will be soon driven to it by sheer necessity.

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Read the next chapter: The Bishops