Every blood-bought
believer, every Christian who rests his assurance of eternal life on
the finished work of Jesus Christ, is a priest of God and to that end
has been called by God unto the ministry of reconciliation (Galatians
5:8, 2 Corinthians 5:18, 1 Peter 2:5,9). Furthermore, because the Old
Testament priesthood has been abolished, this priesthood of believers
is the only God-ordained priesthood in existence. Moreover, our
authority in carrying out that priesthood is the Word of God. For
Christ has empowered us, by His great commission, to do whatever needs
to be done to carry out that commission according to the guidelines set
down in His Word (Matthew 28:19, Acts 5:29, 2 Corinthians 5:18, John
8:30, 1 Timothy 2:11-12 and 3:1-14). For that reason, it might also be
said that no believer has any God-given authority in matters not
addressed by God's Word, and no one has any authority to contradict
God's Word.
AS PRIESTS WE HAVE BEEN
AUTHORIZED
TO OPPOSE FALSE PROPHETS
By warning us to “beware of false prophets,”
Christ has given every believer authority to oppose false prophets
(Matthew 7:15). Just as we are not to teach false doctrine, we should
not allow it to be taught. However, God’s Word must be the standard!
When dealing with controversy, interpretations must yield to what the
Bible explicitly says. Those who read their own explanations and ideas
into the Word of God are adding to the Word of God, and those who
contradict what the Bible says are rebelling against God (Isaiah 8:20,
Romans 3:4, 1 John 4:6, Proverbs 30:6). While, on one hand, we should
never be puffed up in our own opinions, on the other hand, we should
never be so weak kneed that we cannot speak out against those who
contradict God’s Word. God wants us to search the Scriptures, learn the
doctrine explicitly stated in His Word, and reject any idea that
contradicts what the Bible says (Isaiah 28:9-10, Isaiah 8:20, Proverbs
14:15, Acts 17:11, 1 Thessalonians 5:21). Furthermore, having learned
what the Bible says we have a responsibility to find a church that
faithfully teaches the gospel, or to start one.
The Apostle Paul set an example for us by urging
the believers at Corinth to judge what he said by the Word of God, and
if he was not so important that his word should be accepted without
question, neither is anybody else. On the contrary, every Christian
teacher ought to follow Paul’s example by urging their pupils to judge
what is taught by the written Word of God (1 Corinthians 10:15, Isaiah
8:20, Acts 17:11).
AS PRIESTS WE HAVE AUTHORITY
IN THE CONGREGATION
Because God has empowered every believer to carry
out the work of the ministry, the authority of God’s priesthood rests
equally upon all believers. For that reason, no one in the congregation
has any authority higher than that which rests on every believer
(Matthew 23:8). That is why Christ, when outlining the steps to follow
in matters of church discipline, cites the congregation as the ultimate
authority saying, “If he shall neglect to hear them, tell it unto the
church, but if he neglect to hear the church, let him be into thee as a
heathen man and a publican” (Matthew 18:15-18). That is also why the
Apostle Paul called upon the Corinthian congregation, not its leaders,
to discipline an unrepentant member (1 Corinthians 5:1-5).
Consequently, any authority wielded by the officers of the congregation
is delegated to them by the congregation, is to be administered in
service to the congregation, and can be recalled by the congregation
(Matthew 23:8, 11, Philippians 2:5-7).
Since the officers of a congregation have no
authority other than that which is delegated to them by the
congregation, God does not call anyone to the ministry except through
the call extended to them by the congregation. For that reason, no one
has the authority to exercise the office of the ministry on behalf of
the congregation without first being called by the congregation.
Furthermore, because the members of the congregation are to “beware of
false prophets”, they have the authority, not only to call someone to
the ministry, but also to remove them from the ministry when there are
Scriptural reasons to do so (Matthew 7:15, Titus 3:10).
Since early Christian congregations were
organized along the same lines as the synagogue it is worthy of note
that the pastors of a synagogue were usually older men in the community
who had been chosen by the congregation to oversee the affairs of the
congregation. For that reason they were called both elders and
overseers or bishops. While all of the elders were regarded as being
equal, one of them was chosen (usually for a one-year term) to preside
at their meetings, and he was referred to as the president. Under the
leadership of these elders, the congregation would then employ a rabbi
(or minister) as a teacher (Ephesians 4:11). While the rabbi was an
officer of the congregation, he was regarded as the lowest ranking
officer because he was an employee of the congregation. [It would be
unethical for an employee to rule over his employer (Proverbs 14:10).]
To this system, Christians added the office of deacon (servant). [Note:
In keeping with Christ’s admonition, “He that is greatest among shall
be your servant” some congregations list the congregational president
as a deacon. (Matthew 23:11, I Corinthians 6:4, Luke 9:48)]
THE OFFICE OF THE
MINISTRY
IS AN OFFICE OF SERVICE
Although there is only one priesthood, and
therefore only one ministry, there is a difference between the role God
has given to every believer and the role given specifically to those
men who have been called by the congregation. There are also
limitations as to who is allowed to exercise that role on behalf of the
congregation. For example, while all believers have a right to spread
the gospel, only those men who meet Scriptural qualifications are to
hold the office of the ministry (1Timothy 2:11 and 3:1-14, Titus 1:7).
[Note: God has not limited congregational leadership to men because
He wants to hold down women, but because He wants men to shoulder the
responsibility for spiritual leadership, and they are not likely to do
it in the home or the church if that standard is not held before them
in the church.]
Furthermore, because believers cannot delegate to
their minister any authority that they (as individuals) do not have,
the call by the congregation does not convey to the minister any
authority above and beyond that authority which rests on every
believer. That being the case, the call is simply a request to serve
the congregation. If a man accepts that call, he is to serve by
carrying out in an official capacity the same ministry that every
believer is free to exercise in an unofficial capacity (Matthew
23:10-11, 1 Peter 5:3).
Moreover, because the call is a call to serve, it
should go without saying that anyone who is called should be a humble
man. That means, essentially, that instead of coming up with plans
which he expects everyone else to go along with, he should ask the
members what they think, and be willing to go along with what the
congregation wants (1 Peter 5:3). Likewise, he should not be trying to
fill the congregational offices with “yes-men,” but, other than making
sure that all candidates meet the Scriptural qualifications, should
allow the congregation to choose those men who they feel are best
suited to do the job. A man who is strong willed and pushy only tends
to alienate people (Titus 1:7).
At the time of Christ, the role of the rabbi was
that of teacher, not pastor (Ephesians 4:11). Therefore, because the
role of a minister is that of teacher, what he says deserves careful
scrutiny. If his message is the Word of God [i.e. the message of
Scripture] then it should be taken as seriously as if God Himself said
it (Luke 10:16). At the same time, his own opinions are the opinions of
a man, nothing more (1 Corinthians 7:12). However, if he passes off his
own opinions, principles, and private interpretations as the Word of
God, he is guilty of deifying himself (Jeremiah 23:31). And if he
contradicts or explains away what the Bible says he is rebelling
against God (Matthew 16:22-23). Furthermore, if any believer speaks the
Word of God to him, he should take it as seriously as if God Himself
had said it (Luke 10:16).
Because the desire for personal status is rooted
in our sinful nature, ministers can expect to be tempted to use their
office for personal status or to gain authority over the congregation
(1 Peter 5:3). However, that temptation needs to be resisted, for such
self-seeking is the "mystery of iniquity" that produced the Roman
Catholic hierarchy and set the Pope in place as the very antichrist (2
Thessalonians 2:7). In fact, the Apostles were not long in their graves
before teachers (preachers/rabbis) were calling themselves priests and
the term "bishop", which originally applied to all of the
congregational officers, was being reserved exclusively for the
congregational president. Once that hierarchy had control of who held
the office of the ministry, the members of various congregations had no
way to keep false doctrine from being taught.
On the other hand, in some evangelical
congregations an unscriptural doctrine of the call is being used to the
same end. While God may give some men a desire to proclaim the gospel,
that in itself is not a divine call, and it does not give them any
authority in the congregation. On the contrary, any believer is free to
proclaim the gospel (outside of the congregation). However, only those
whom God has called through the congregation have a right to exercise
the office of the ministry on behalf of the congregation, and,
therefore, only those who have been called through the congregation can
truly be said to have a Divine calling. Furthermore, because this call
comes through the congregation, no man has the right to simply take
that office on his own authority (Hebrews 5:4,10, Numbers 16:40).
The fact that the Holy Ghost personally selected
elders during the Apostolic era does not mean that He does so today, or
that every elder is personally selected by God. The proof of what I say
lies in the number of pastors and elders who have, over the ages, shown
themselves to be false prophets (Acts 20:28-30). If the Holy Ghost
personally selected every congregational officer they would never have
to study to show themselves approved, every one would care about souls,
and there would be no false teachers (2 Timothy 2:15, Hebrews 13:17).
Furthermore, those who yell the loudest about being personally chosen
by God are often the first to show by their fruits that God had no hand
in putting them in that position (Luke 11:12, Matthew 7:20, Titus 1:7,
1 Peter 5:3). [NOTE: The fact that God does not personally select every
congregational officer should not surprise us, for the Holy Spirit did
many things during the founding era of the Christian church that He
does not do today.]
Because God calls men to the ministry through the
congregation, no one should be ordained to the ministry until a
congregation has called them, and if they leave the ministry they
should no longer be referred to as ministers. This is important because
we want it to be perfectly clear that there is no clergy class that
holds the office of the ministry regardless of whether they serve a
congregation or not. Only those who have been called by a congregation
are ministers, and they continue to be ministers only as long as they
hold that office. I might also point out that the work of the ministry
consists primarily of rebuking sin while pointing people to Christ, not
deciding how money is spent. Decisions on spending are best left to the
people who will pay the bills, namely the members (1 Peter 5:3).
NOTE: Due to a confusion of language, and a change in the
meaning of terms, some congregations mistakenly call their teachers
“pastors” and call their pastors/elders “deacons” while calling those
who carry out the Scriptural role of deacons “trustees.”
CONCLUSION
Because we are priests of God we should conduct
ourselves as ambassadors of Christ (2 Corinthians 5:18-20). Even if we
are not congregational officers we should support the work of the
ministry, and should conduct our affairs in a way that is above
reproach. You do not need to have a religious vocation in order to
serve God. On the contrary, we are to serve God in every walk of life!
If God has called you to be a baker, butcher, carpenter, or housewife,
carry out that calling as unto Christ. I am not talking about wearing a
Jesus T-shirt, or putting a fish symbol on a car, but doing a good
day’s work, being honest, paying a fair wage, and being satisfied with
your wages. We also have a responsibility to train up our children in
the way they should go while making our home a haven of Christ’s love
and supporting the work of the church. Our duty to our family should
never be neglected! As priests, there may be times when we are called
to minister to others in private conversation, and other times when we
are called to speak before a group. However, if we are to accomplish
anything we need to be involved in the work.