SYSTEMATIC THEOLOGY
Essential Doctrines of Christianity
Essential Doctrines of Christianity
The Bible God Works of God Angels Humans Sin Salvation Christ Holy Spirit Church End Times Afterlife
CHURCH:
The universal Church
THE UNIVERSAL CHURCH (Eph 5:25; 1 Cor 12:28) - The Universal Church is the collection of all true believers in Jesus Christ.
- The Universal Church is sometimes referred to as the ‘invisible church’ since it cannot be clearly seen from the outside. There will be unbelievers mixed in with the believers both in the world and also within the local church (Matt 7:15-16; 13:24-30; Acts 20:29-30; 2 Tim 2:17-18), and God is the only one who can clearly see whom are true believers (2 Tim 2:19).
- The ‘invisible church’ is somewhat of a misnomer, however, since the church shows God’s wisdom in the heavenly realm (Eph 3:10; 1 Cor 4:9), and true believers should be bearing fruit that can be seen (Matt 7:15-20).
- The Universal Church is sometimes referred to as the ‘invisible church’ since it cannot be clearly seen from the outside. There will be unbelievers mixed in with the believers both in the world and also within the local church (Matt 7:15-16; 13:24-30; Acts 20:29-30; 2 Tim 2:17-18), and God is the only one who can clearly see whom are true believers (2 Tim 2:19).
- The ‘invisible church’ is somewhat of a misnomer, however, since the church shows God’s wisdom in the heavenly realm (Eph 3:10; 1 Cor 4:9), and true believers should be bearing fruit that can be seen (Matt 7:15-20).
Metaphors for the church
METAPHORS FOR THE CHURCH – The Bible uses several metaphors that help give a better understanding of what the church is and what it does.
- Metaphors often are meant to describe one or two aspects of the church and we should be careful not to press them too far and beyond what they were intended to describe.
- Metaphors often are meant to describe one or two aspects of the church and we should be careful not to press them too far and beyond what they were intended to describe.
The church as family
- Family: One of the most prevalent metaphors for the church is that of a family, God’s household (1 Tim 3:15; Eph 2:19). The term ‘brothers’ is used of fellow Christians over 135 times in the NT (Matt 12:46-50; 1 Cor 1:10; 14:26; Gal 2:4; 4:28-31; 1 John 3:11-18; Heb 2:11-18; 13:1; 1 Peter 5:9 et. al.). At the moment of salvation, the believer goes from being a child of wrath (Eph 2:3) to being a child of God (John 1:12). The believer is adopted into God’s family (Rom 8:15-17). God is the Father, the leader of the church (2 Cor 6:16-18; Eph 3:14-15). Believers have the opportunity to pray to God as Father (Matt 6:9, 32-33; Luke 11:13). As family members of God, Christians are heirs (Rom 8:16-17; Gal 4:7; cf. Heb 1:2).
- Believers are to love each other as family (1 John 3:10), and treat church members as family members (1 Tim 5:1-2). Believers are to help physically care for each other when necessary (1 Tim 5:3), however, the natural family has the primary responsibility to meet physical needs (1 Tim 5:8, 16). Believers can have spiritual children within the church who they are helping to train (1 Tim 1:2), but it is still the case that they are equally brothers and fellow workers (Matt 23:8-9; Philemon 1:1). Jesus is our Lord and Master, but identifies as our brother in some ways as well. He became our brother to save us (Heb 2:17). He made us holy with his righteousness such that he isn’t ashamed to call us brothers (Heb 2:11). He loves us like family (Luke 8:21).
- Believers are to love each other as family (1 John 3:10), and treat church members as family members (1 Tim 5:1-2). Believers are to help physically care for each other when necessary (1 Tim 5:3), however, the natural family has the primary responsibility to meet physical needs (1 Tim 5:8, 16). Believers can have spiritual children within the church who they are helping to train (1 Tim 1:2), but it is still the case that they are equally brothers and fellow workers (Matt 23:8-9; Philemon 1:1). Jesus is our Lord and Master, but identifies as our brother in some ways as well. He became our brother to save us (Heb 2:17). He made us holy with his righteousness such that he isn’t ashamed to call us brothers (Heb 2:11). He loves us like family (Luke 8:21).
The church as a body
- Body: The church is the body of Christ, such that when Paul was persecuting the church, Jesus said that Paul was persecuting him (Acts 9:4). Just like a human body has many parts that work together, the church is made up of individual members that join together for the common purpose of building up the body. Each person has different gifts but the same Spirit, so that the diversity leads to unity. When one part suffers, all suffer, and when one part is honored, all rejoice (1 Cor 12:12-27). This one new body includes both Jews and Gentiles (Eph 2:14-18). Jesus is the Head of the body, the leader of the church (Eph 1:22-23; 4:15-16).
The church as a dwelling
- Dwelling: Because the Holy Spirit indwells believers, we are called temples (1 Cor 6:19-20; 1 Cor 3:16). The Holy Spirit also dwells in the midst of believers gathered together and so as a whole, the church makes up a temple of God (Eph 2:21 cf. Matt 18:20). Believers are living stones (1 Peter 2:4-8) that come together to make God’s building, God’s house (1 Cor 3:9; Heb 3:1-6). The church is the pillar and foundation of the truth (1 Tim 3:15). Jesus is the Cornerstone, the most important and guiding piece of the church (1 Cor 3:11; Eph 2:20ff; 1 Peter 2:4-8 cf. Is 28:16).
The church as a flock
- Flock: Believers are described as a flock of sheep (John 10:16; Acts 20:28; 1 Peter 5:2). Certain members of the church are called to be pastors/shepherds who care for and protect the flock (Acts 20:28; 1 Peter 5:1-4; John 21:15-17; cf. Ez 34). Jesus is the Good Shepherd, the Chief Shepherd, leader of the shepherds/pastors and leader of the flock/church (John 10:1-18, 22-30; Heb 13:20-21; 1 Peter 2:25; 5:4; cf. Ps 23).
The church as a bride
- Bride: In the OT, Israel is referred to as God’s bride (Jer 2:1-2; Is 62:5). In the NT, Jesus is compared to a husband who sacrificially cares for and cleanses his wife, the church (Eph 5:25-32). The bride’s clothes are described as the righteous acts of the saints (Rev 19:1-10).
- Paul guards the church from false teaching because he wants to present the church as a pure virgin to one husband, to Christ (2 Cor 11:2). The bride awaits the coming of Jesus (Rev 22:17 cf. Luke 5:35; Matt 25:1-13). The New Jerusalem is also referred to as the bride of God/the Lamb (Rev 21:2, 9-10).
- Paul guards the church from false teaching because he wants to present the church as a pure virgin to one husband, to Christ (2 Cor 11:2). The bride awaits the coming of Jesus (Rev 22:17 cf. Luke 5:35; Matt 25:1-13). The New Jerusalem is also referred to as the bride of God/the Lamb (Rev 21:2, 9-10).
The church as a kingdom of priests
- Kingdom of Priests: The church is a kingdom of priests, a holy priesthood that is to serve God, offering spiritual sacrifices (Rev 1:6; 1 Peter 2:4-9 cf. Rom 12:1; Phil 2:17; 2 Tim 4:6). Jesus is the High Priest who offered the perfect sacrifice of himself (Heb 7:11-28; 9:24). He brings us into God’s presence (Heb 6:19-20; Heb 9:1-7 cf. 10:19-22; Luke 23:45). He is our mediator who intercedes for us (Heb 7:23-28; Rom 8:33-34; 1 Tim 2:5), and he helps us and sympathizes with us in times of need (Heb 4:14-16).
The church as a field of crops
- Field of Crops: The church is God’s field of crops that is to be producing good fruit (Matt 7:15-20; 13:1-30 cf. Gal 5:22-23). We are to be a part of the process of planting, watering, and harvesting, but only God can cause the growth (1 Cor 3:6-9; John 4:35, 15:5). The weeds will be separated from the good crops at the end of the age (Matt 13:36-43).
The church and the children of Israel
THE CHURCH AND THE CHILDREN OF ISRAEL – A subset of the church are Jews who believe in Jesus as their Savior.
DID THE CHURCH REPLACE ISRAEL AS GOD’S PEOPLE?
- Some argue that Israel was rejected because of their unbelief and replaced by the church, but this does not seem to be the case. There are certain covenants and promises made to Israel in the OT that were unconditional (Gen 12:1-7; 13:14-17; 15:1-21; Ex 2:23-24; Deut 9:5-6; 2 Kings 13:23; Micah 7:18-20). The New Testament affirms these promises (Luke 1:54-55, 68-74; Acts 3:17-26; Rom 11:1-6; Heb 6:13-20 cf. Rom 11:29). Gentiles were included in the original promises made to Abraham (Acts 3:25; Gen 22:18), and did not take over the promises from the Jews. The analogy of Gentiles being grafted into the olive tree demonstrates that Gentiles are grafted into something that is Jewish in nature (Rom 11:16-24). They do not replace Israel, rather they are added to the people of God. Certainly it is true that individual Jews are cut from the tree because of their unbelief, but the tree is still Jewish in nature. The church began with Jews at its core – including Jesus. Since Old Testament times, there was the idea of a remnant within Israel, which could be identified as Spiritual Israel or the “Israel of God” (1 Kings 19:18; 2 Kings 19:31; Ezra 9:8; Is 10:20; 37:31; Jer 23:3; Mic 2:12; Rom 9:27; Gal 6:16). This Spiritual Israel may refer to a subset of the church, the part of the church that is made up of believing Jews. The Gentiles who have been added in and are receiving salvation will make Israel envious which will eventually draw Israel back to God on a larger scale than the current remnant (Rom 10:19; 11:11-15, 26). Israel has a special role to play in the end times as a physical kingdom is established from Jerusalem (Zech 14:16-19; Acts 1:6ff; Rev 7:1-8; 14:1-5).
- Certain verses demonstrate that there is no difference between the way that Jews and Gentiles come to salvation (Gal 3:26-29; Rom 10:12-13 cf. Eph 2:11-18), but they do not rule out every distinction between Jew and Gentile or Israel and the church.
- Certain verses demonstrate that there is no difference between the way that Jews and Gentiles come to salvation (Gal 3:26-29; Rom 10:12-13 cf. Eph 2:11-18), but they do not rule out every distinction between Jew and Gentile or Israel and the church.
The local church
THE LOCAL CHURCH – A collection of professed believers in Christ who meet together to grow in Christ, serve, worship, and share in the ordinances (communion and baptism).
- The purposes of the church are to glorify God (Eph 3:10), to evangelize both locally (Acts 2:14-42; Eph 4:11-13) and worldwide (Acts 1:8; 15:3-4; Phil 1:3-5; 4:14-18), to be a place of Spiritual growth (Eph 4:13) and sanctification (Heb 5:11-14), to teach (Acts 6:4) and be taught (Acts 2:42), to mentor and be mentored (2 Tim 3:10; Titus 2:1-8), to be edified and encouraged (1 Cor 14:5, 26; Eph 4:29; 1 Thess 5:11; Heb 10:25), to be equipped to serve (Eph 4:12) and to serve (1 Cor 12), to worship God together (Acts 2:47; 16:25; Eph 5:19; Heb 13:15; Rev 7:9-12), to pray together (Acts 2:42; 4:31; 6:4, 6; 12:5; 13:3; 14:23; 20:36), to have fellowship (Acts 2:42; 1 John 1:1-3; 2 John 1:9-10), to share material things with fellow church members (Acts 2:44; 4:34-35; Heb 13:16; 1 John 3:17-18), with those in need (Acts 20:35; 1 Cor 16:1-3; Gal 2:10; Eph 4:28), and with those doing the work of the Lord (Phil 4:16-18; 2 Cor 11:8; 1 Tim 5:17), and to share in the ordinances of baptism (Acts 2:41; 16:31ff) and communion (Acts 2:42; 20:7ff).
- The purposes of the church are to glorify God (Eph 3:10), to evangelize both locally (Acts 2:14-42; Eph 4:11-13) and worldwide (Acts 1:8; 15:3-4; Phil 1:3-5; 4:14-18), to be a place of Spiritual growth (Eph 4:13) and sanctification (Heb 5:11-14), to teach (Acts 6:4) and be taught (Acts 2:42), to mentor and be mentored (2 Tim 3:10; Titus 2:1-8), to be edified and encouraged (1 Cor 14:5, 26; Eph 4:29; 1 Thess 5:11; Heb 10:25), to be equipped to serve (Eph 4:12) and to serve (1 Cor 12), to worship God together (Acts 2:47; 16:25; Eph 5:19; Heb 13:15; Rev 7:9-12), to pray together (Acts 2:42; 4:31; 6:4, 6; 12:5; 13:3; 14:23; 20:36), to have fellowship (Acts 2:42; 1 John 1:1-3; 2 John 1:9-10), to share material things with fellow church members (Acts 2:44; 4:34-35; Heb 13:16; 1 John 3:17-18), with those in need (Acts 20:35; 1 Cor 16:1-3; Gal 2:10; Eph 4:28), and with those doing the work of the Lord (Phil 4:16-18; 2 Cor 11:8; 1 Tim 5:17), and to share in the ordinances of baptism (Acts 2:41; 16:31ff) and communion (Acts 2:42; 20:7ff).
Communion
COMMUNION – An ordinance that pictures and aids in the remembrance of the sacrifice of Jesus Christ (Matt 26:26-29; Mk 14:22-25; Lk 22:14-20; 1 Cor 10:16-21; 11:17-34).
- The bread and wine are symbols that remind us of the sacrifice of Christ (1 Cor 11:25), and taking communion proclaims Jesus’ death until he comes (1 Cor 11:26).
- Communion is a symbol of the New Covenant. The Old Covenant was confirmed with blood (Ex 24:8). Israel violated the Old Covenant making a need for a new one (Heb 8:7-8 cf. Jer 31:32). The New Covenant is made with the blood of Jesus (Heb 9:14-15; 13:20), and remembered with communion.
- Communion flows out of the celebration of Passover. As Jesus instituted the Lord’s Supper, he was using elements of the Passover celebration (Luke 22:13-16; Ex 12:21-24; Deut 16:1-8). Jesus is the Passover Lamb (1 Cor 5:7 cf. John 1:29). Jewish tradition holds that the red wine at the Passover meal is a reminder of the blood of the Passover lamb. The cup that Jesus took after the meal to initiate the communion would have been the cup of thanksgiving or redemption which was used to remember God delivering the Israelites out of slavery in Egypt (see 1 Cor 10:16).
- The bread and wine are symbols that remind us of the sacrifice of Christ (1 Cor 11:25), and taking communion proclaims Jesus’ death until he comes (1 Cor 11:26).
- Communion is a symbol of the New Covenant. The Old Covenant was confirmed with blood (Ex 24:8). Israel violated the Old Covenant making a need for a new one (Heb 8:7-8 cf. Jer 31:32). The New Covenant is made with the blood of Jesus (Heb 9:14-15; 13:20), and remembered with communion.
- Communion flows out of the celebration of Passover. As Jesus instituted the Lord’s Supper, he was using elements of the Passover celebration (Luke 22:13-16; Ex 12:21-24; Deut 16:1-8). Jesus is the Passover Lamb (1 Cor 5:7 cf. John 1:29). Jewish tradition holds that the red wine at the Passover meal is a reminder of the blood of the Passover lamb. The cup that Jesus took after the meal to initiate the communion would have been the cup of thanksgiving or redemption which was used to remember God delivering the Israelites out of slavery in Egypt (see 1 Cor 10:16).
DO THE BREAD AND WINE/JUICE OF COMMUNION CHANGE INTO THE BODY AND BLOOD OF CHRIST?
The Catholic view is that the bread and wine actually become the body and blood of Christ when the priest prays over them (see John 6:63; Matt 26:26), and that an actual sacrifice is offered at that moment of the mass. However, there is no discernable change in the elements before and after the prayer of the priest. (The Catholic position is that the ‘accidental properties’ of the elements such as appearance, smell, and taste remain unchanged but the true physical nature of the elements has changed into the true body and blood of Christ.). Jesus’ words, “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (John 6:53) is better understood as spiritual or metaphorical rather than physical (see John 6:63). Note the frequent metaphorical imagery used of Jesus such as that of a vine, a lamb, and even a gate (John 10:9). Most importantly, the sacrifice of Jesus was once for all and is not to be repeated in any sense (Heb 9:25-28; 10:11-12; Rom 6:9-10; 1 Peter 3:18). Communion is to be a remembrance of the sacrifice, not a repetition of it (1 Cor 11:25).
WHO SHOULD TAKE COMMUNION?
All believers in Jesus should take communion until the time that he comes again (1 Cor 11:26; Luke 22:19). Some believers have refrained from taking communion at times because of 1 Corinthians 11:28-29, but this should not be the case. While the Corinthians were told to examine themselves, it was not to examine their worthiness to take communion but to examine how they were approaching communion. Believers should not take communion in an “unworthy manner” (1 Cor 11:27). Paul was frustrated with those who were getting drunk, over-indulging in food, and excluding others in the church as apposed to waiting for each other and sharing in the Lord’s Supper together (1 Cor 11:17-22, 33-34). There is no reason to refrain from communion because you don’t feel close to God or because you don’t feel worthy. In fact, taking communion is an acknowledgement that you are unworthy, that you need the sacrifice of Jesus, and that you came to God the same way as everyone else who is sharing in the communion (cf. 1 Cor 10:16-17).
HOW OFTEN SHOULD COMMUNION BE TAKEN?
There is no clear answer to how often communion should be taken. Early on it seems that communion may have been taken daily (Acts 2:42), and later on it seems that it was taken once a week (Acts 20:7). Some churches share in it once a month, and on special occasions.
Baptism
BAPTISM – An ordinance for new believers that signifies the washing away of sins (Acts 22:16 cf. Heb 10:22), dying with Christ, and being raised to new life with him in the power of the Holy Spirit (Rom 6:3-4; Col 2:12; Acts 1:5, 8).
IS FULL IMMERSION IN WATER NECESSARY FOR BAPTISM?
The word for baptism primarily referred to immersion, and there are indications that baptism in scripture was done by immersing the person entirely under the water (Mark 1:5-10; John 3:23; Acts 8:38-39). Also, the metaphor of death and resurrection is better pictured through immersion. However, while it seems that immersion is the best method for performing baptism, it is a mistake to focus too much on the method of baptism at the expense of focusing on the meaning of baptism.
IS WATER BAPTISM NECESSARY FOR SALVATION?
Water baptism is expected of all believers, but it is not a requirement for salvation. The Bible consistently links salvation only to repentance/belief in Jesus, and not the physical act of water baptism (John 3:16; 2 Peter 3:9 et al.). Some argue that water baptism is necessary to be saved based on Mark 16:16, John 3:5, Acts 2:38, 22:16; and 1 Peter 3:21, so we will take a look at each passage to demonstrate that this is not the case. The second half of Mark 16:16 says that those who don’t believe are condemned. Also this verse is a part of the longer ending of Mark, which is likely a later addition and not a part of the original Gospel written by Mark. John 3:5 is not referring to baptism, but rather is saying that in addition to natural birth (“of water”) a person must also be born again (“and the Spirit”); notice the contrast of flesh versus spirit in John 3:6. In Acts 2:38, repentance is the link to salvation (cf. Luke 24:47; Acts 3:19; 5:31). In Acts 22:16, the basis for salvation is “calling on His name” (i.e., faith). 1 Peter 3:21 is emphasizing the spiritual, and not the physical act of baptism. Paul deemphasizes water baptism in favor of emphasis on the gospel (1 Cor 1:13-17). Note also, the thief on the cross was saved but not baptized (Luke 23:40-43). This does not mean that water baptism should be considered ‘optional’ for the believer. All new believers should heed the call to water baptism after salvation/Spirit baptism (Acts 8:12; 10:47; 16:31-34).
SHOULD BABIES BE BAPTIZED?
Water baptism is to come after belief, and therefore babies should not be baptized because they cannot repent and believe. In contrast to this view, the Catholic view is that baptism is a sacrament that effects the remission of original sin for infants and the remission of original and actual sin for adults (see Acts 2:38-39). Note however that faith, not water baptism is the key to salvation and the remission of sin. The Catholic view is that babies were brought to Jesus and so infants should be brought to him in baptism (Luke 18:15-16). Note however that Jesus did not baptize the babies that were brought to him. The Catholic view is that since households were baptized (Acts 16:33), it is likely that children and perhaps babies were a part of that. Note however that there is no evidence that babies were baptized as a part of these households, nor is there any evidence that anyone who did not believe in Jesus was baptized. It is likely that a whole household came to know of Jesus and believe in him at the same time, and so they were all baptized. Baptism is sometimes linked with circumcision (Col 2:11-12). Some then argue that baptism is the new circumcision, and therefore it makes sense to baptize infants. However, note the phrase “raised with him through your faith in the power of God” (Col 2:12). Also, Paul spoke out against the necessity of circumcision for salvation in such a way that it does not seem as though he just wanted to replace the physical act of Jewish circumcision with the physical act of Christian baptism as the thing that is necessary for salvation. The Catholic view is that the sacraments work apart from the faith of the recipient, but the Bible teaches that it is the individual’s repentance and faith that is essential (Acts 16:31: Eph 2:8-9; Rom 3:30; 2 Peter 3:9).
WHY DID JESUS GET BAPTIZED?
The question is sometimes asked because John was preaching baptism for repentance, and Jesus certainly did not need to repent since he was without sin. Jesus said it was “to fulfill all righteousness” (Matt 3:15). But what does that mean? It is hard to know for sure, but one possibility is related to Christian baptism becoming a symbol of the Spirit coming on a believer. At his baptism, the Spirit came upon Jesus and immediately led him out into the wilderness, which marked the beginning of his public ministry (Matt 3:16 - 4:1). Jesus submitting to baptism gives an example of submission to the Father and being led by the Spirit. This perfect obedience was a part of the perfect righteous life that was essential for our atonement (Heb 4:15; 5:9; Phil 3:8-9). It is also possible that his baptism was, in part, to foreshadow his death and resurrection (cf. Mark 10:38).
Church governance
CHURCH GOVERNANCE – Christ is ultimately the head of the church (Eph 1:22-23; 4:15-16), and yet there is also a call for human leaders to help guide the work of the church.
- There should not be a sharp division between church leaders and laity. Leaders are called to equip all the church members to do the work of the church (Matt 23:8-10; Eph 4:11-13).
- There should not be a sharp division between church leaders and laity. Leaders are called to equip all the church members to do the work of the church (Matt 23:8-10; Eph 4:11-13).
Elders
ELDERS – The under-shepherds who oversee, manage, and lead local congregations.- Local churches should be led by a group of elders and not just one pastor (Acts 11:30; 14:23; 15:4-6; 20:17; 21:18; Phil 1:1; Titus 1:5; James 5:14; 1 Peter 5:1). All the elders of a church should be able to teach, but only certain elders have the main role of preaching and teaching (1 Tim 5:17). These elders deserve compensation for their labor (1 Tim 5:18).
- In the early church, leaders like Paul, Barnabas, and Titus appointed (or ordained) elders in each city (Acts 14:23; Titus 1:5), but ultimately it was the Holy Spirit who gave some men that role (Acts 20:28).
- The terms “elders” (presbyteroi) and “overseers” (episkopoi) are used interchangeably (Acts 20:17, 28; Titus 1:5-7). “Elder” seems to emphasize the qualifications, while “overseer” emphasizes the role.
- In the early church, leaders like Paul, Barnabas, and Titus appointed (or ordained) elders in each city (Acts 14:23; Titus 1:5), but ultimately it was the Holy Spirit who gave some men that role (Acts 20:28).
- The terms “elders” (presbyteroi) and “overseers” (episkopoi) are used interchangeably (Acts 20:17, 28; Titus 1:5-7). “Elder” seems to emphasize the qualifications, while “overseer” emphasizes the role.
WHAT IS THE ROLE OF AN ELDER?
- Jesus Christ is the Good Shepherd (John 10:11-17), the Chief Shepherd (1 Peter 5:4), and Elders are to serve as under-shepherds who oversee and care for God’s flock (1 Peter 5:1-3). Elders are to lead the flock by example and by serving (Luke 22:25-27; 2 Thess 3:7). The flock is to follow them because they know their voices and know that they are the voices of people who care for them (John 10:3-5). Elders are to tend the flock by protecting them from false teachers/wolves (John 10:11-12; Acts 20:28-31), by keeping others accountable (1 Tim 5:20-22; Gal 6:1-2), by praying for the people (James 5:13-18 cf. Acts 6:1-4), by taking care of the week (Acts 20:35), and overseeing financial matters (Acts 11:25-30; 1 Tim 5:3-18). Elders are not to use the flock for their own gain (see Ez 34). Elders are to feed the flock by teaching the word of God (1 Tim 5:17 cf. acts 15:4-11), and equipping others to do the work of the church (Eph 4:11-13).
WHAT ARE THE QUALIFICATIONS OF AN ELDER?
- An elder must be self-controlled, temperate, disciplined, and not given to drunkenness; he must not be a lover of money, and not pursue dishonest gain; he must love what is good, be upright, and holy; he must be blameless, above reproach, respectable, and have a good reputation with outsiders; he must be gentile and not violent, not quick tempered, not quarrelsome, and not overbearing; he must be able to teach, not a recent convert, and keep hold of the deep truths; he must be the husband of one wife, manages his own family well, and sees that his children obey him; he must be hospitable, and have the desire to serve as an elder (1 Tim 3:1-7; Titus 1:5-9).
DO ELDERS NEED TO BE MARRIED?
The qualification to be “the husband of one wife” is more likely about sexual purity than a requirement that a man be married in order to serve as an elder. It is likely the equivalent of being a “one woman man,” someone who is celibate if single and faithful to one woman if married. The biblical evidence for this view is that the Apostle Paul was not married and seemed to recommend that also for others (1 Cor 7:7-8, 32-34). Since he was unmarried and a leader in the early church, it seems unlikely that being married would be a qualification for leaders of the local church.
SHOULD WOMEN BE ELDERS?
The biblical evidence seems clear that men are called to have the responsibility of leading the local church. The qualifications for elders use the masculine pronoun, including with the qualification to be “the husband of one wife.” Jesus, who broke many social norms, had women who traveled with him and were very important to his ministry (Luke 8:1-3; 24:10), yet his twelve disciples/Apostles were all men (Luke 6:12-16). Paul states that women were not to teach or have authority over men in the church, and he relates this to the order of creation in Genesis, not to the cultural norms of the day (1 Tim 2:12-13).
Deacons
DEACONS – Men who are dedicated servants of the church (see Phil 1:1), aiding the pastors/elders in spiritual and physical matters.
WHAT IS THE ROLE OF A DEACON?
- The term deacon comes from the Greek word diakonos, which means servant, and so the role of a deacon seems to be to serve the church and support the pastors/elders as they lead the church.
- The role of the deacon seems to have originated with the incident described in Acts 6:1-6, where a group of seven men are chosen to direct the waiting of tables so that leaders would be freed up to focus on teaching and prayer. While the term deacon is not used of those chosen to serve, a related verb diakoneo is used in Acts 6:2. Note that Stephen (Acts 6:5, 8) and Philip (Acts 8; 21:8) had impressive gifts and were not just people to do the ‘grunt work.’
- The role of the deacon seems to have originated with the incident described in Acts 6:1-6, where a group of seven men are chosen to direct the waiting of tables so that leaders would be freed up to focus on teaching and prayer. While the term deacon is not used of those chosen to serve, a related verb diakoneo is used in Acts 6:2. Note that Stephen (Acts 6:5, 8) and Philip (Acts 8; 21:8) had impressive gifts and were not just people to do the ‘grunt work.’
WHAT ARE THE QUALIFICATIONS OF A DEACON?
- Qualifications of deacons (1 Tim 3:8-13) compared with elders (1 Tim 3:1-7). Deacon qualifications are in bold. Elder qualifications are italicized.
- A deacon must be Temperate, disciplined, not given to drunkenness; he must not be a lover of money, not pursue dishonest gain; he must be above reproach, respectable, have a good reputation with outsiders; he must be gentile, not violent, not quarrelsome, not overbearing; he must be able to teach, not a recent convert, keep hold of the deep truths (with a clear conscience); he must be the husband of one wife, manages his own family well, sees that his children obey him; he must be hospitable; he must not be double tongued.
- A deacon must be Temperate, disciplined, not given to drunkenness; he must not be a lover of money, not pursue dishonest gain; he must be above reproach, respectable, have a good reputation with outsiders; he must be gentile, not violent, not quarrelsome, not overbearing; he must be able to teach, not a recent convert, keep hold of the deep truths (with a clear conscience); he must be the husband of one wife, manages his own family well, sees that his children obey him; he must be hospitable; he must not be double tongued.
Deaconesses
DEACONESSES – Women who are dedicated servants of the church, aiding the pastors/elders in spiritual and physical matters.
IS THERE AN OFFICIAL OFFICE OF DEACONESS FOR WOMEN IN THE CHURCH?
- A woman Phoebe is referred to as a diakonon of the church of Cenchrea (Rom 16:1-2). It is unclear whether this is referring to the office of a deaconess or whether it should be translated with the general “servant.”
- There is a question as to whether gunaikas in 1 Timothy 3:11 should be translated as “women” or “wives.” If “wives,” then it is referring to the qualifications for a deacon’s wife. However, since there are no qualifications for the wives of the more important office of elder, it is probably best to translate gunaikas as “women,” which would then refer to deaconesses. On the other side of the argument, these qualifications occur in the middle of qualifications for deacons and so it is unclear why there would be some qualifications listed for deacons, a break to share qualifications for deaconesses, and then a return to additional qualifications for deacons.
- There is a question as to whether gunaikas in 1 Timothy 3:11 should be translated as “women” or “wives.” If “wives,” then it is referring to the qualifications for a deacon’s wife. However, since there are no qualifications for the wives of the more important office of elder, it is probably best to translate gunaikas as “women,” which would then refer to deaconesses. On the other side of the argument, these qualifications occur in the middle of qualifications for deacons and so it is unclear why there would be some qualifications listed for deacons, a break to share qualifications for deaconesses, and then a return to additional qualifications for deacons.
WHAT IS THE ROLE OF A DEACONESS?
- A deaconess serves the church and supports the pastors/elders as they lead the church. Paul says that Phoebe was a helper of many, including him (Rom 16:2).
WHAT ARE THE QUALIFICATIONS OF A DEACONESS?
- Deaconesses must be worthy of respect, not malicious talkers, temperate, and trustworthy (1 Timothy 3:11).
Church giving
CHURCH GIVING – The receiving and distribution of funds for the Lord’s work.
WHAT WAS TITHING AND GIVING LIKE IN THE OLD TESTAMENT?
- Prior to the tithe becoming part of the Law of the Old Covenant, Abraham gave a tenth to Melchizidek (Gen 14:17-20 cf. Heb 7), and Jacob pledged to give a tenth to God (Gen 28:20-22).
- There were three tithes mandated as part of the Old Covenant. The first was the Levitical Tithe. The children of Israel were to give a tenth what they produced to the Levites who did not receive an inheritance and who did the work of running the Temple (Num 18:19-28). If money was to be tithed instead of produce, a fifth was to be added to the amount the produce was worth (Lev 27:31). People were to tithe the tenth of what was produced and not to pick out the good or bad or to make a substitution for the tenth one. If they made a substitution, then both the original and substitute would go to God (Lev 27:30-34). The Levites were themselves to give a tithe on what they received to the family of Aaron (Num 18:28-29). The second tithe was the Feast Tithe, which was to be brought to the Temple in Jerusalem and consumed with joy in the presence of the Lord by the person brining the tithe (Deut 14:22-27). The third tithe was the Benevolence Tithe, which was to be given every third year to benefit the poor, the fatherless, the widow, and the Levite (Deut 14:28-29; 26:12-13). Keeping these three tithes was a part of the law and failing to pay the tithe as well as breaking other aspects of the law would lead to cursing instead of blessing (Neh 10:28-29).
- Besides the tithes mandated by the Law, the children of Israel could also give free-willed offerings and offerings that they vowed to give (Lev 23;38; Num 15:1-3; Ezra 3:5; Ez 46:12). While these offerings were voluntary, they were still subject to regulations if offered (Num 15:4-10). The Tabernacle was built using free-willed offerings as the people of Israel’s hearts were moved (Ex 35:29). Offerings were later made for the Temple in a similar manner (1 Chron 29:1-9). And offerings were again made in a similar way to rebuild the Temple after the Babylonian captivity (Ezra 2:68; 7:16; 8:28).
- There were three tithes mandated as part of the Old Covenant. The first was the Levitical Tithe. The children of Israel were to give a tenth what they produced to the Levites who did not receive an inheritance and who did the work of running the Temple (Num 18:19-28). If money was to be tithed instead of produce, a fifth was to be added to the amount the produce was worth (Lev 27:31). People were to tithe the tenth of what was produced and not to pick out the good or bad or to make a substitution for the tenth one. If they made a substitution, then both the original and substitute would go to God (Lev 27:30-34). The Levites were themselves to give a tithe on what they received to the family of Aaron (Num 18:28-29). The second tithe was the Feast Tithe, which was to be brought to the Temple in Jerusalem and consumed with joy in the presence of the Lord by the person brining the tithe (Deut 14:22-27). The third tithe was the Benevolence Tithe, which was to be given every third year to benefit the poor, the fatherless, the widow, and the Levite (Deut 14:28-29; 26:12-13). Keeping these three tithes was a part of the law and failing to pay the tithe as well as breaking other aspects of the law would lead to cursing instead of blessing (Neh 10:28-29).
- Besides the tithes mandated by the Law, the children of Israel could also give free-willed offerings and offerings that they vowed to give (Lev 23;38; Num 15:1-3; Ezra 3:5; Ez 46:12). While these offerings were voluntary, they were still subject to regulations if offered (Num 15:4-10). The Tabernacle was built using free-willed offerings as the people of Israel’s hearts were moved (Ex 35:29). Offerings were later made for the Temple in a similar manner (1 Chron 29:1-9). And offerings were again made in a similar way to rebuild the Temple after the Babylonian captivity (Ezra 2:68; 7:16; 8:28).
WHAT ARE THE EXPECTATIONS FOR NEW TESTAMENT GIVING?
- The tithe is never commanded in the NT. The only payment required in the NT was for taxes (Matt 22:15-22; Rom 13:1-7). Some may argue that Matthew 22:21 means that we are required to give to the government and the church since it says, “Give to Caesar what is Caesar’s and to God what is God’s.” But note that Caesar’s image was on the coin, and God’s image is on us. Jesus was likely saying that Caesar can receive the money, but God wants the devotion of our hearts. This devotion certainly can include giving money to the cause of the gospel, but it is much more than that.
- Christians are freed from the law, including that of the tithe (Gal 3:23-25). At the same time, we are not to use our freedom to indulge the sinful nature (Gal 5:13), for instance by being greedy or stingy with our money and resources.
- Christians are not to give according to the Law, but are to give cheerfully what they have decided in their own heart and not reluctantly or out of compulsion (2 Cor 9:7). Giving is voluntary (Acts 5:4), and should be done with secrecy, not announced with trumpets (Matt 6:1-4).
- While giving is voluntary and no particular percentage is mandated, there was an expectation that Christians would give in proportion to the amount of their wealth (Acts 11:29; 1 Cor 16:2). There was an expectation that every person in the Corinthian church would participate in donating to the needy in the church of Jerusalem (1 Cor 16:1-3). Paul believed that the Gentiles should physically help the Jews who had helped them so much spiritually (Rom 15:27).
- Paul’s recommendation to both the Galatians and Corinthians was that they should give by setting aside money on the first day of the week (1 Cor 16:1-2).
- Should Christians be expected to give ten percent to the church? Not necessarily, the amount that should be given is what each person decides in his heart, being led by the Spirit. Ten percent may be a good baseline considering the tenth offered by Abraham and Jacob even prior to the Tithe mandated in the Law (Gen 14:17-20; 28:20-22), however some may give more than ten percent and some may give less. There are some who have the Spiritual gift of giving (Rom 12:8), who may give much more, both to the church and also by directly meeting the needs of people.
- Christians are freed from the law, including that of the tithe (Gal 3:23-25). At the same time, we are not to use our freedom to indulge the sinful nature (Gal 5:13), for instance by being greedy or stingy with our money and resources.
- Christians are not to give according to the Law, but are to give cheerfully what they have decided in their own heart and not reluctantly or out of compulsion (2 Cor 9:7). Giving is voluntary (Acts 5:4), and should be done with secrecy, not announced with trumpets (Matt 6:1-4).
- While giving is voluntary and no particular percentage is mandated, there was an expectation that Christians would give in proportion to the amount of their wealth (Acts 11:29; 1 Cor 16:2). There was an expectation that every person in the Corinthian church would participate in donating to the needy in the church of Jerusalem (1 Cor 16:1-3). Paul believed that the Gentiles should physically help the Jews who had helped them so much spiritually (Rom 15:27).
- Paul’s recommendation to both the Galatians and Corinthians was that they should give by setting aside money on the first day of the week (1 Cor 16:1-2).
- Should Christians be expected to give ten percent to the church? Not necessarily, the amount that should be given is what each person decides in his heart, being led by the Spirit. Ten percent may be a good baseline considering the tenth offered by Abraham and Jacob even prior to the Tithe mandated in the Law (Gen 14:17-20; 28:20-22), however some may give more than ten percent and some may give less. There are some who have the Spiritual gift of giving (Rom 12:8), who may give much more, both to the church and also by directly meeting the needs of people.
HOW WAS NEW TESTAMENT GIVING USED?
- Giving in the New Testament was used to care for those in need (Matt 6:3; Acts 2:44-45; 4:32-35; Acts 11:27-30; 1 Cor 16:1-4; 2 Cor 8-9; Gal 2:9-10; 1 Tim 5). Note that in 1 Timothy 5, the responsibility of widows was to take care of themselves or to have their families take care of them if possible. The church was only to take care of those who were truly in need. Also, those who were able, but unwilling to work, were not supposed to eat from the church’s supply (2 Thess 3:10). Giving was also used to support missions, by supporting the preaching of the gospel by people like Paul (Phil 4:18-19). And giving was used to Support teaching elders/pastors of a church (1 Tim 5:17-18; 1 Cor 9:13-14). While Paul argued that teachers of the Word deserved to be compensated, there were times when he refused to accept money for preaching (1 Cor 9:15-18; 1 Thess 2:9). He did seem to take the privilege to be paid in Acts 18:5, which states that Paul devoted himself completely to the Word when Silas and Timothy came (possibly with funds to help support him). He also received gifts from the Philippians that helped sustain him (Phil 4:18-19).
DOES GIVING GUARANTEE PROSPERITY?
We might start by asking, is material prosperity the goal? We should keep in mind that there is a danger in loving money (Matt 6:24; 19:16-24; 1 Tim 6:6-10); it is important to be content with what we have and not covet wealth (Prov 23:1-5; Ecc 5:10; Heb 13:5; Luke 12:13-21, 33-34); and it is better to be poor while knowing God, acting righteously, and surrounded by love than to be rich but surrounded by hatred, turmoil, and unrighteousness (Prov 15:16-17; 16:8; 21:6; 28:6; Rev 2:8-11; 3:17). In the New Testament, Christians, regardless of our actions, are never guaranteed prosperity; instead we are guaranteed persecution (1 Tim 3:12). Paul recounts experiencing a great deal of suffering including being beaten and coming near death on many occasions as well as going without sleep, food, and clothes (2 Cor 11:23-30). Was it because he didn’t give enough in the offering plate? Even Jesus did not have a place to lay his head (Matt 8:20). He lived a life serving others, and ultimately died a horrible death on a cross so that we could be saved (Mark 10:45). Jesus calls us to take up our crosses and follow him with an understanding that our citizenship and treasures are to be in heaven, and not in this world (Phil 3:20; Matt 6:19-20). This does not negate the general biblical principle that trusting in God with our resources and having generosity often leads to our needs being met, whereas stinginess can lead to lacking (Prov 11:24-25; 28:22; Phil 4:19; 2 Cor 9:6). But of greater importance is that generosity can have spiritual and eternal benefits rather than temporal physical benefits (1 Tim 6:17-19; 2 Cor 9:8-10; Matt 6:19-20). Pastors should be encouraging congregants to give not so that they can be materially blessed to the point of being wealthy, but because the gospel is worthy of support. We should give because we have been touched by Jesus, and we want to support the work of others being touched by him as well (see Luke 8:1-3). The spiritual teachers who do the work of studying the Bible and teaching it in depth should be supported materially so that they can focus more on the work of the church (1 Tim 5:17-18; 1 Cor 9:13-14). Church members should not be pressured to give nor enticed to give by the promise of wealth, but should be encouraged to give what God has placed on their hearts to give in order to support the work of the Lord (2 Cor 9:7). There may be a temptation to believe that giving people that message will not bring in as much money as telling them that they will get more money the more that they give. Those who preach a “prosperity gospel” tend to ask their congregants to step out in faith and give more money, but perhaps it is the preachers who need to step out in faith and trust that if we are true to the word of God that he will take care of us. Prosperity preachers point to their own lavish lifestyles as evidence of God’s blessing and that what they are preaching works. But they do not got rich by giving; they get rich by taking from those to whom they are supposed to be giving care. There are dire warnings against being a “shepherd” who acts this way (Ez 34).
- A verse that is often quoted by those preaching a “prosperity gospel” is Malachi 3:10, which states, “‘Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the LORD Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.’” One thing to note is that this was not referring to money but to food. When that verse was written to Israel, their crops were being cursed with pests because they were disobeying the laws of the Covenant, including by not tithing on what they produced from the land that God had given them. Israel was described as “robbing God” and was under a curse (Mal 3:8-9). If they returned to tithing then God would lift the curse and bless their land with food again. This is not about becoming rich by tithing. Someone who wants to claim Malachi 3:10 for today needs to ask, “Are Christians under a curse If we don’t tithe today?” The answer is no. Christians are no longer under a curse if we do not tithe or if we otherwise break the laws of the Old Covenant (Gal 3:10-14, 25). As stated above, though, even though Christians are no longer under the Law or a curse, we are not to use our freedom to indulge the sinful nature (Gal 5:13), for instance by being greedy or stingy with our money and resources.
- Another verse that is quoted is Philippians 4:19, which states, “And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Phil 4:19). Note that Paul did not promise them riches; he promised that their needs would be met out of God’s riches. Note also that when he said this, Paul, himself, was in jail, and not going around preaching material prosperity.
- Another verse that is quoted is Luke 6:38, which states “Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over.” Note that the imagery that is used in this verse involves measuring grain not money. The way that this verse is often used, one would expect that the context surrounding the verse is entirely consumed with money. But the actually context that surrounds Luke 6:38 is about forgiving and not judging (see Luke 6:37-42). Luke 6:38 is encouraging us to offer a full measure of forgiveness, just as we desire to be completely forgiven by God of our much greater debt (see Matt 18:21-35).
- A verse that is often quoted by those preaching a “prosperity gospel” is Malachi 3:10, which states, “‘Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the LORD Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.’” One thing to note is that this was not referring to money but to food. When that verse was written to Israel, their crops were being cursed with pests because they were disobeying the laws of the Covenant, including by not tithing on what they produced from the land that God had given them. Israel was described as “robbing God” and was under a curse (Mal 3:8-9). If they returned to tithing then God would lift the curse and bless their land with food again. This is not about becoming rich by tithing. Someone who wants to claim Malachi 3:10 for today needs to ask, “Are Christians under a curse If we don’t tithe today?” The answer is no. Christians are no longer under a curse if we do not tithe or if we otherwise break the laws of the Old Covenant (Gal 3:10-14, 25). As stated above, though, even though Christians are no longer under the Law or a curse, we are not to use our freedom to indulge the sinful nature (Gal 5:13), for instance by being greedy or stingy with our money and resources.
- Another verse that is quoted is Philippians 4:19, which states, “And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Phil 4:19). Note that Paul did not promise them riches; he promised that their needs would be met out of God’s riches. Note also that when he said this, Paul, himself, was in jail, and not going around preaching material prosperity.
- Another verse that is quoted is Luke 6:38, which states “Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over.” Note that the imagery that is used in this verse involves measuring grain not money. The way that this verse is often used, one would expect that the context surrounding the verse is entirely consumed with money. But the actually context that surrounds Luke 6:38 is about forgiving and not judging (see Luke 6:37-42). Luke 6:38 is encouraging us to offer a full measure of forgiveness, just as we desire to be completely forgiven by God of our much greater debt (see Matt 18:21-35).
Church discipline
CHURCH DISCIPLINE – God disciplines those he loves, just as a father disciplines his child (Heb 12:6), and there are times when the church is called to carry out similar loving discipline.
- Church discipline is for the purpose of restoration (Gal 6:1; James 5:19-20; 2 Cor 2:5-8), reconciliation with the faith (Titus 1:13) and fellow believers (Matt 18:15), and to keep sin from spreading to others (Heb 12:15; 1 Tim 5:20; Gal 2:11-14; 6:1).
- Discipline should be done out of love, not anger, and with much prayer and discretion.
- Jesus lays out four steps of discipline and reconciliation (Matt 18:15-17).
1. The offended needs to bring the issue to the offender (Matt 18:15; 5:23-24). If the sin is not against a particular individual, then an elder should bring the issue to the offender.
2. If step 1 doesn’t result in repentance, a couple of more wise people should be added to the discussion (Matt 18:16; 1Thess 5:12; 2 Tim 4:2; Titus 2:15; 3:10; James 5:19-20).
3. If step 2 still doesn’t work, then it is to be told to the whole church (Matt 18:17).
4. If step 3 doesn’t produce repentance, then the offender is to be removed from church fellowship and put into the world (Matt 18:17; 1 Tim 1:20; 1 Cor 5).
- Discipline should be stopped a soon as there is repentance (2 Cor 2:5-8 cf. 7:8-10).
- Church discipline is for the purpose of restoration (Gal 6:1; James 5:19-20; 2 Cor 2:5-8), reconciliation with the faith (Titus 1:13) and fellow believers (Matt 18:15), and to keep sin from spreading to others (Heb 12:15; 1 Tim 5:20; Gal 2:11-14; 6:1).
- Discipline should be done out of love, not anger, and with much prayer and discretion.
- Jesus lays out four steps of discipline and reconciliation (Matt 18:15-17).
1. The offended needs to bring the issue to the offender (Matt 18:15; 5:23-24). If the sin is not against a particular individual, then an elder should bring the issue to the offender.
2. If step 1 doesn’t result in repentance, a couple of more wise people should be added to the discussion (Matt 18:16; 1Thess 5:12; 2 Tim 4:2; Titus 2:15; 3:10; James 5:19-20).
3. If step 2 still doesn’t work, then it is to be told to the whole church (Matt 18:17).
4. If step 3 doesn’t produce repentance, then the offender is to be removed from church fellowship and put into the world (Matt 18:17; 1 Tim 1:20; 1 Cor 5).
- Discipline should be stopped a soon as there is repentance (2 Cor 2:5-8 cf. 7:8-10).
WHAT SINS CALL FOR CHURCH DISCIPLINE?
- Sins that call for public discipline include personal offenses where repentance is not shown after the offender is shown his fault (Matt 18:15-17), and also public sins that could cause others to stumble including divisiveness (Rom 16:17; Titus 3:10), deviant sexual sin (1 Cor 5:1), extreme laziness (2 Thess 3:6-10), blasphemy (1 Tim 1:20), and heresy (2 John 10-11).
The Bible God Works of God Angels Humans Sin Salvation Christ Holy Spirit Church End Times Afterlife