Church Organization and Leadership

ACTS 6:1-6

IN THE Lord’s arrangements for the Early Church, put into operation by the inspired apostles, is found a very simple organization, yet one which filled every need for the spiritual development of the truly consecrated and sincere. There was no central authority to tell the local congregations what to do. The church at Jerusalem was held in high esteem among the brethren generally, but it did not occupy the position of head over the other ecclesias.

It was apparently at Jerusalem that the first organizational work in the church was done, and here it was due to necessity. At that time the church was functioning along the lines of pure communism. The believers put their assets into a common treasury, and were supposed to share all things equally. But a murmuring developed, a murmuring of the Grecians against the Hebrews, the claim being that the Grecian widows were being neglected. This gave rise to the appointment of seven brothers whose duty it was to serve the tables, and presumably also to make sure that all in the congregation shared alike from the common treasury.

The narrative indicates clearly that the service for which these seven were appointed was especially that of looking after the material needs of the brethren, the arrangement being made to relieve the apostles of these responsibilities in order that they could devote themselves more particularly to spiritual upbuilding. The nature of the work to which these seven were first appointed has served as a guide to distinguish between these two important services in the church.

These seven brethren who were the first to be appointed to minister to the physical needs of the church are traditionally referred to as deacons, although this term is not applied to them in the Book of Acts. It seems to be a proper application, however, for in I Timothy 3:1-13, where the apostle outlines the qualifications of both bishops (elders or overseers) and deacons, the principal difference to be noted is that elders must be “apt to teach,” whereas this is not required of a deacon.

When the seven were appointed in the Jerusalem church to serve tables, nothing is said about their being teachers. However, being a deacon in the church does not debar one from the privilege of making known the glad tidings. Paul wrote, “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.”—I Tim. 3:13

We find this exemplified in two of the seven appointed at Jerusalem. Stephen became the first Christian martyr because of his “boldness” in declaring the Gospel of Christ. After the death of Stephen the church was scattered, and “Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.”—Acts 8:5,6

Philip was also used by the Lord to explain the Gospel to the Ethiopian eunuch. (Acts 8:26-38) In Acts 21:8 Philip, one of the seven original deacons, is referred to as an evangelist. Probably by this time others were serving as deacons, and Philip, having purchased to himself a good degree, had become a minister of the truth.

The method of appointing these seven servants is said to have been by the laying on of hands. In the Greek text the thought seems to be more literally that of stretching forth the hand. In other words, while in this case the apostles seemingly recommended these brethren to serve as deacons, they were voted into office by the church. With the exception of the twelve apostles, this is undoubtedly the Lord’s method of choosing those who represent him in the service of his people.

ACTS 20:17, 18, 28

Paul called the elders together at Ephesus and charged them to “feed the church of God, … over the which the Holy Spirit had made you overseers.” In this account, therefore, we have established the true function of an elder in the church—he is to feed the “flock” of God with spiritual food. In order to do this acceptably to God, elders are first of all to take heed unto themselves to see that they are walking circumspectly before the Lord, and then they are to take heed to the “flock” to safeguard them as far as possible from wolves in sheep’s clothing.

Here again, then, we find the distinction between ‘those who serve as deacons and those who minister to the flock along spiritual lines. This was the Lord’s arrangement, his organization for the church. It does not mean that deacons are deprived of the privilege of ministering the truth, or that they cannot become elders as they mature and are qualified for that service.

Nor does it mean that elders should spurn service along material lines. Should an elder be so high-minded as to suppose that it would not be proper for him to serve the physical needs of the church if the opportunity arose, it would prove that he was not really qualified to be an elder in the first place. The Lord is seeking the humble minded, not those who exalt themselves above their brethren, to be looked up to and revered.

Paul’s charge to the elders of the Ephesus Ecclesia reveals the great responsibility that rests upon those who accept this service in the church. He points out what would occur in the church, and it did occur. It is a situation that has manifested itself among the people of God in every part of the age. It is still with us today, and will continue so until the church is complete and glorified.

The Adversary attacks the Lord’s people by sending grievous wolves among them from the outside, and also by causing brethren from within the church to become bitter and seek to draw away disciples after themselves. In the face of this double attack the elders have a grave responsibility, and a difficult one to discharge. If they are faithful to their charge they will be the first and principal ones to come under attack, for the Adversary realizes that elders who are faithful to the truth and who serve the flock in the spirit of the Lord are sure to be a bulwark against his efforts to destroy the flock, hence his endeavor to discredit them in the eyes of the brethren.

Elders who are faithful to their charge will contend earnestly for the faith once delivered unto the saints. They will always seek the best spiritual interests of the brethren rather than advance hobbies of their own. They will not hesitate to warn the consecrated when danger approaches, even though in doing so they expose themselves to the bitterness and evil speaking of Satan’s cohorts. They will promote peace and harmony among the brethren, but will not advocate peace at any price. They will stand firm for the fundamental doctrines of the truth and will not permit themselves to be drawn into endless and profitless arguments pertaining to matters of little or no importance and described by the apostle as “endless genealogies” and “old wives fables.” (I Tim. 1:4; 4:7) A true elder will have a genuine love for the brethren and will serve them with kindness and understanding.

I CORINTHIANS 12:27, 28

In the organization of the church we can be assured from this passage that the Lord has a directing hand, that he sets every member in the body as it pleaseth him. This is a vitally important fact to keep in mind in our association with the brethren. If we believe that those with whom we are associated are the Lord’s people, and that the Lord recognizes them locally as his church, then it behooves us to be exceedingly careful in the matter of criticism of this or that one, or of the position he occupies, peradventure we might be criticizing the Lord.

We do, of course, have the privilege of voting against a brother who we feel is not qualified for the position for which he is proposed. But if in spite of our vote the brother is elected, we receive a great blessing by humbly co-operating until the Lord indicates later whether or not a change is to be made. If we feel that the Lord has nothing to do with setting the members in the group with which we are associated, it is equivalent to concluding that it is not his church, and under such circumstances we would not want to remain in it.

We are stating these things quite definitely, for it was not without purpose that the apostle emphasized the Lord’s overruling in the affairs of his true people. It is too easy, perhaps, to conclude that in some cases the Lord does not “set” the members. But this would be concluding that only those decisions of the church which please us are of the Lord. Let us, brethren, watch ourselves along these lines.

The Lord “set” some apostles. This is a reference to the inspired Twelve. His choice of these was definite, although their position in the church has been called in question by many. The Lord did not recognize the choice of Matthias by the other apostles, but chose Paul instead.

The term “prophet” does not necessarily mean a seer, but in the New Testament especially it more often refers merely to an expounder of the truth. A distinction is made between these and teachers. The implication is that one may be used by the Lord as a teacher, yet not be particularly gifted as a public lecturer. Apollos was a public expounder of the Gospel, but Aquila and Priscilla were able to teach him the way of the Lord more perfectly than he understood it when he began the work of the ministry.

In the Early Church there were servants who were able to perform miracles, and those who had the gifts of healing. The “helps” mentioned by Paul may have been the deacons, those who served along material lines. These rendered very essential service to the brethren.

It is not too clear just what Paul means by “governments.” The Diaglott translates it, “director.” Dr. Strong, “to steer,” “pilotage,” also “direct.” In Romans 12:8 he speaks of those “that ruleth,” and exhorts them to do so “with diligence.” Evidently the reference is to some appointed by the church to co-ordinate its functions. Proper order and direction is needed in any activity, even in the church, and it would seem that the ecclesias in the Early Church had their activities well arranged and managed. Not that they had directors, but rather those who were able to direct the efforts smoothly and kindly, and to the blessing of all.

Miracle workers and brethren able to speak with tongues were not needed after the church became established, so these services gradually disappeared. In this, however, we have a good illustration of the Lord’s ability to supply a need when it exists, and this should strengthen our faith that even now he is still caring for his people, and that we can rest secure in his overruling providences on our behalf. We are all members of the one body, and he is caring for each of us according to our needs.

QUESTIONS

Who were the original deacons in the church, and what gave rise to their appointment?

Is the service of deacons limited entirely to that of ministering to the physical needs of the brethren?

What is the main distinction between the service of elders and the service of deacons in the church?

Name some of the qualifications of an elder.

What are some of the other offices in the church?

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