How Does the Eternal Govern Through Humans? Part 3

“first apostles, second prophets, third teachers”

Part 3 Preview: (Part 1?) This is the most exhaustive study on “Church” Government that you will ever need to study. I was surfing for an article that was both “death” on the word “church” as well as Biblically thoro on the subject of “Church Government”. This covers the latter, and I happen to know the writer. If you have any questions about the role (or lack of it) of the ministry in your life, there will be scriptural answers here! Quit reading this as soon as you stop finding exceedingly uncommon truths that the churches don’t want you to know about (you won’t )! A major bonus is the Greek definition of “ordination”. I seriously doubt that you know what it really means, but you really should know!

And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations [governments” in KJV], varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But earnestly desire the best gifts.... (1 Cor 12:28-31).

These verses leave no doubt that Christ is the Head, and the apostles and prophets are the principal leaders of the Church. In addition, we see many other spiritual gifts given to the brethren—not just to the apostles or “ministry” (see also Rom 12:3-8 and 1 Cor 12:1-11). Paul told everyone to desire these gifts. He gave some relative order to three of these gifts in the last passage—listing apostles first as they were taught directly by Christ, prophets second as they speak for the Eternal, and teachers third because they have the critical task of teaching the brethren.

Since all of these lists of gifts differ, it is difficult to believe Christ had ever given a specific “list of Church offices in hierarchical order”. If so, why were not evangelists and pastors listed before teachers in the last passage? Also, are we to assume that miracle workers are in charge of the healers, the helpers in charge of the administrators, etc? Obviously not!

The Scriptures do not say that we must “lay hands on” men before they can do any of the jobs in these lists. However, there are several examples of the laying on of hands for some of these jobs (serving widows in Acts 6:6, Barnabas as an apostle in Acts 13:3; 14:14, and Timothy as an Evangelist in 1 Timothy 4:14 and 2 Timothy 4:5). We can find no Scriptures against the modern day practice of laying hands on men for specific duties in our congregations, as long as we realize that this is not a permanent “rank”—that situations do change.

The purpose of all these gifts is highlighted in boldface in the second passage, above. They are not to control the believers, but to equip the saints (members) for the work of the service, so they attain the “fullness of Christ” and so they will not be fooled when tricky men come with false doctrines. Unfortunately, too many organizations have taken the opposite approach; they try to “shelter the flock” so they never hear or see any wolves, and make them completely dependent upon the “shepherds” for everything. Our Savior said He wanted all of us to be like Him (Matt 5:48; John 17:20-23). Human shepherds sometimes die, become transferred, lose their job, or turn into wolves. The purpose of spiritual gifts is to train all the brethren to be able to be like their Elder Brother, so they can stand both now and in the Kingdom.

What Makes an Apostle?

The Greek word used for “apostle” in the New Testament is apostolos. It means “one sent”. “Emissary” or “envoy” are acceptable translations. (The JNT translation uses “emissary” instead of “apostle”.) Its most common usage in the Bible is to designate those whom Christ specifically called to be witnesses to His work: “He [Jesus] called His disciples to Himself; and from them He chose twelve whom He also named apostles”(Luke 6:13). Also: “Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God” (Rom 1:1). In these verses, “apostle” is used as a title—an official appointment by Christ.

But it is essential to realize that the Greek apostolos is also used to describe other “sent” individuals—who are not apostles in the above sense. “Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent [apostolos] greater than he who sent him” (John 13:16). In this verse, apostolos is used as a general term for anyone who is sent. Also: “…if our brethren are inquired about, they are messengers [apostolos] of the churches, the glory of Christ” (2 Cor 8:23). Here, all the brethren are referred to as “apostles of the churches”. In a sense, every member represents his or her congregation. Please note that the term “apostle of Christ” is not used here.

There is one more case where apostolos is used for someone who was not a direct witness of Jesus. “Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need” (Phil 2:25). The text clearly states that Epaphroditus was “one sent” by the Philippians, he was not “one sent of Christ”.

Most of the uses of the Greek apostolos require no guesswork as to who is the one doing the sending. Paul explicitly states he is “Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead).” All of these other references to apostles also specifically indicate that they “were sent” and specifically chosen “of Christ” (John 15:16; 1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Thes 2:6; 1 Tim 1:1; 2 Tim 1:1; 2 Tim 1:10-11; Tit 1:1; 1 Pet 1:1; 2 Pet 1:1; 3:2; Jude 17). There is no chance that Christ’s apostles were appointed or elected by other men. When the scriptures tell us the Church is founded on the “apostles and prophets” (Eph 2:20) it must be referring to divinely appointed apostles and prophets, not those who are self-appointed or appointed of other men.

The original twelve were chosen directly by Christ after an all-night prayer (Luke 6:12-13). “And He appointed twelve, that they might be with Him and that He might send them out to preach, and to have power to heal sicknesses and to cast out demons” (Mark 3:14-15). It is important to realize that these apostles were never told that they were the human heads of church government or that they were to begin a “church organization”. They were called to witness Christ’s work and then demonstrate His power and truth to others. Christ repeated this purpose to the apostles shortly before His death. “And you also will bear witness, because you have been with Me from the beginning” (John 15:27).

After Christ’s death, the disciples realized they should replace Judas. They remembered what Christ said about the purpose of an apostle. “Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection” (Acts 1:21-22). Peter spoke this purpose, but “they”, the 120 disciples (Acts 1:15,23) recognized it and found two men that met the qualifications: Barsabas and Matthias. Yet, they did not take it upon themselves, nor did Peter take it upon himself, to “appoint” a new apostle. They prayed for the Father’s decision and they cast lots (see page for more detail).

The original twelve apostles were sent to Israel. Later, it seems that “James, the Lord’s brother” was considered an apostle (Gal 1:19). (He should not be confused with James the son of Zebedee or James the son of Alpheus.) James, being from Christ’s own family certainly could bear witness to Christ in a way that most others could not.

Even though the apostle Paul was not with Christ during his early ministry, he was still called and taught directly by Christ. Parts of the story are related several places with varying details (Acts 9:1-19; Acts 22:6-21; Gal 1:11-24). Paul was chosen and taught directly by revelation from Christ for three years—a substitute for not having been with Him on earth (Gal 1:1,12,18). Paul and Barnabas were sent to the Gentiles. When Paul had to show his qualifications compared to some other “most eminent apostles,” he did not claim he was “head” of the Gentile converts and that “God’s government” was through him. He told them the “signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds” (2 Cor 12:12). This is consistent with the many miracles of the original apostles.

In Acts 14:14 Barnabas is referred to as an apostle. He appears to be an apostle of Christ in the same way as the others. He was chosen by a revelation of the Holy Spirit:

Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’ Then having fasted and prayed, and laid hands on them, they sent them away” (Acts 13:1-3).

While the Scripture does not specifically say that Barnabas was with Christ during his earthly teaching, there is a very strong indication. Right after Christ’s death, Barnabas sold his land and gave the money to the other apostles (Acts 4:36-37). He must have known them for some time in order to give such a large part of his wealth to them. Also, the apostles must have known him well as they gave him a new name. Finally, we find that Barnabas had the “signs of an Apostle”—he was used to work miracles and wonders (Acts 15:12).

The New Testament also speaks clearly of false apostles (2 Cor 11:13, Rev 2:2). It appears that some were calling themselves “most eminent apostles” (2 Cor 11:5; 12:11), but Paul gives them credit for nothing worthwhile. Since Paul states he was an apostle “not through men ... but through Jesus Christ” (Gal 1:1), some must have claimed to have been made apostles by men in some way. There is nothing positive recorded about these other apostles in Scripture.

Of course, there have been many people in many religions throughout history claiming to be apostles—maybe you know of some. However, this writer has never heard or read of anyone who claimed to be taught directly by Christ, and performed the signs and wonders of the original apostles. Some modern “apostles”may claim a few meetings or visions with Christ; others claim great inspiration from the Holy Spirit. Some men claim to have been taught “directly by the written word of Christ, the Bible”. These “taught by Christ”claims all fall apart when we see that these men failed to discern the errors in the King James or other translations. Nearly all of these “would-be apostles” teach that “ministers” are “ordained” for spiritual service and “deacons” are “ordained” for physical service. But the New Testament does not really teach that, not did Christ. How does “an apostle” who claims to be divinely taught, teach a major doctrine that is in opposition to the original New Testament teaching? The truth of the matter is that every human “apostle”alive today whom this writer has heard of, has been taught by the Bible, not by the Living Christ. Today, everyone reads a Bible with some textual and translation errors—errors which they are not always aware of. Being taught by the Bible is not the same as direct teaching through Christ.

This writer is not claiming to have a perfect understanding of the scriptures, either. This writer realizes that he could grow old and die before he will have a chance to thoroughly study every biblical issue, taking into account all of the significant Hebrew and Greek words, and all of the possibly related verses. The point of this section is that we do not appear to have any human apostles in our day—people who were trained directly by Christ and who are used to perform great miracles. If there were some, they would know from their training where our Bible translations differ from the teachings of Christ—without looking at the Hebrew and Greek! (We should be able to verify their teaching by study, of course.)

Even if the Hebrew and Greek Scriptures were perfectly understood, they do not contain everything that Christ taught (John 20:30; 21:25). The apostles spent three years with Him. The New Testament can be read in three days or studied in three months. Now it is quite possible that somebody will be trained directly by Christ and sent in the future to witness and perform miracles. This person would be an apostle in the sense of the original apostles. “Elijah” is prophesied to come and restore all things (Mal 4:5-6, Mat 17:11). The original Elijah performed many miracles; John the Baptist, a type of Elijah, performed no miracles (Matt 11:13-14, John 10:41).

Before concluding this section on apostles, we will examine the authority of the apostles. We already quoted the verses showing they were authorized to witness about Christ and to perform miracles. Because of their time spent directly with Christ, the apostles (along with the prophets) were charged with teaching doctrine (Acts 2:42; Eph 2:20; 3:4-5; 2 Pet 3:2). When the Eternal grants this kind of authority, men can ignore it, but they cannot stop it. In numerous instances, the apostles were threatened, beaten, or jailed because of their teaching but the Eternal simply delivered them.

Some people will claim that Peter had life and death power over the believers based upon the death of Ananias and Sapphira (Acts 5:1-11). However, these verses never say that it was Peter’s idea to put them to death. Peter said Ananias was lying to the Holy Spirit, and he simply died—the Eternal killed him. When Sapphira told the same lie, Peter told her she would die also. This was probably divinely revealed to him, but even if not, Peter was simply echoing a standard biblical principle of justice: identical punishments should be given for identical sins.

We have already discussed Matthew 16:18-19 on page in our section on mistranslations. Here Christ says he will give Peter “the keys of the kingdom of heaven”. The context of these verses is Peter’s inspired understanding that Jesus was the Messiah. The “keys to the kingdom” were not human authority to decide who would be saved, but the understanding of the plan of how Christ would die to save Israel (one key) and later the Gentiles (the second key revealed to Peter in Acts 10-11). Notice the verses that follow: “Then He commanded His disciples that they should tell no one that He was Jesus the Christ. From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised again the third day” (Matt 16:20-21). The “transfiguration” occurs in the next chapter. The binding and loosing authority given to Peter is no different from the authority given to all the disciples in Matthew 18:15-20. We have no indication that Peter had authority over other apostles or that his “office”transferred to another at his death.

The purpose for binding and loosing in these verses is nearly identical with the principles used by Moses in Exodus 18:15-16. When brethren have a dispute they cannot settle, they go to the designated leaders for a binding judgment. There is no dictatorial power over the congregation granted. The power was to make decisions on matters that people bring to the leader.

The New Testament records numerous instructions given to brethren and all leaders. However, it does not record the apostles threatening others with punishments for disobedience. We find Apollos making his own local decision apart from Paul’s command: “Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time” (1 Cor 16:12). In Acts 15:36-41, Paul and Barnabas agreed on a trip they both should take. Barnabas wanted to take John Mark, Paul did not. They could not agree so they separated from each other. Paul did not proclaim Barnabas “insubordinate”, or “put him out” of the Church.

The entire chapter of 2 Corinthians 11 is about the “most eminent apostles” who were misleading the Corinthians, yet claiming more authority over them than Paul had. If Christ had set up Paul as a kind of ruler over Gentile believers, that was the time for Paul to claim his apostolic authority. But what does Paul do? He shows them how much he suffered to preach the Gospel (2 Cor 11:16-33). There are several other scriptures where apostles plead with others to listen. There are no scriptures where the apostles threaten others for disobeying them.

If the apostles did not have dictatorial authority over the members, does that mean His Church is disorganized? Of course not! Many brethren recognized the unique position of the Apostles and cooperated willingly! Romans 12:6-8 and 1 Corinthians 12:4-11 show that the Body of Christ is organized and leadership is a gift to be exercised. The preaching of the gospel and Sabbath services were to be organized activities (Rom 15:19-20; 1 Cor 14:33,40). People helped the “ministers” as they were able (Col 4:7-17), but when they were not strong enough to serve in a way that an apostle asked, the apostle prayed for them rather than “putting them out of the church” (2 Tim 4:16). Apostles cannot bear fruit for us, it is up to each one of us how much fruit we will bear (Matt 25:14-30; 1 Cor 3:13-15).

Prophets—In the New Testament?

Before starting, we should first know the purpose of a prophet. Prophets speak directly-inspired messages about the Eternal’s way and what He is going to do (Deuteronomy 18:18-19; Dan 9:6; Amos 3:7). There are dozens of examples throughout the Bible. Women can be prophets, or more properly “prophetesses”. Examples of prophetesses include Deborah (Jdgs 4:4), Miriam (Ex 15:20), Huldah (2Kgs 22:4), Anna (Luke 2:36) and Philip’s four daughters (Acts 21:8-9).

The Eternal usually reveals His message to the Prophet in a dream or a vision (with a few notable exceptions such as Abraham and Moses, whom He spoke with face to face—Gen 18:1; 20:7; Num 12:6-8; Matt 2:12-13). In the New Testament, some prophets apparently spoke through the power of the Holy Spirit—not seeing or hearing anything in a vision (Acts 13:1-4; 15:32; 1 Cor 14:29). In either case, the prophet speaks the message, and people may or may not listen. Prophets may anoint leaders, but the anointed leader does not continue to take orders from the prophet. Prophets speak what they are told to—it is not the prophet’s purpose to interpret what the Eternal gives him or use his own best idea if the Eternal does not give him a message. The Eternal sometimes works continually through a specific prophet, allowing other men to “inquire of Him” through that prophet (1 Sam 9:9; 1 Kngs 22:7; 2 Kngs 3:11). Other prophets seem to prophesy only once (Jdgs 6:7-10; 2Chr 15:1).

Prophets are still in control of themselves; they are free to disobey the Eternal, but it would be foolish to do that—just as it would be for you to disobey the Eternal (1 Cor 14:32; Jonah 1:1-3). The Eternal has even temporarily put His spirit in prophets such as Balaam that knew they had to speak His message, but still did their best to defeat the Eternal’s purpose (Num 22-24; 2 Pet 2:15-16; Rev 2:14). The Eternal has always warned that there would be false prophets (Deut 13:3; 1Jn 4:1; Rev 2:20). He commands us to hear the true prophets and put the false prophets to death—today, we remove them from our fellowship—we are not a civil government (Deut 18:19; 13:5).

In most church congregations today, prophets do not play a significant role. Some even joke that their church group “is a non-prophet organization”. Many groups explain the scriptures about the church being founded on “the apostles and prophets” as meaning the Old Testament prophets (1 Cor 12:28-29; Ephestians 2:20; 3:5; 4:11). This is impossible, as several of these scriptures clearly speak of prophets in the present tense.

The following Scriptures are also sometimes cited to falsely claim that there are no prophets today:

God, who at various times and in different ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds ... having become so much better than the angels, as He has by inheritance obtained a more excellent name than they (Heb 1:1-2,4).

The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it. And it is easier for heaven and earth to pass away than for one tittle of the law to fail (Luke 16:16-17).

But he who prophesies speaks edification and exhortation and comfort to men (1 Cor 14:3).

The first passage does not declare the end of prophets, but simply shows the greatness and excellency of Christ compared to the knowledge revealed through the prophets and angels. Indeed, the Bible records many prophets after the death of our Savior as we will see. The second passage does not put an end to prophets any more than it puts an end to the law. There are many clear Scriptures that indicate the Eternal continued to speak through prophets after the resurrection of our Savior and will continue to do so through His return.

This last passage above shows the effect of prophecy, but does not define it. Most of the usage of the words “prophet” and “prophecy” (Greek prophetes and propheteuo) in the New Testament are references to the Old Testament prophets—real inspired prophets. Many more uses are found in the book of Revelation, a prophecy from Christ. Every place where we have the actual message of a New Testament prophet written, it is a miraculous revelation (John 11:48-52; Acts 11:27-30; 13:1-3; 21:10-11; Rev 1-22). Sermons are often wonderful examples of “teaching”, but teaching is not prophecy! Teaching and prophecy are mentioned as separate gifts (Acts 13:1; 1 Cor 12:8,9; Eph 4:11)

One of the reasons we do not have prophets in our congregations today is that we are not asking (James 4:2). Paul told the Corinthians: “Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. Let all things be done decently and in order” (1 Cor 14:39-40). At the other extreme, some people are continually asking for the gift of prophecy, but either never prophesy or else prophesy erroneous things. We cannot judge their hearts, but we should never heed someone who prophesies things that do not come to pass. Another reason that we do not receive from the Eternal is because we ask for selfish motives (James 4:3). The Eternal may not grant the gift of prophecy to someone who wants to be considered “spiritual” by others, or who already has other gifts, or who has significant sins to overcome first. Being a prophet is a difficult and sometimes dangerous job.

These scriptures explain the extensive use of prophets in the New Testament:

And in these days prophets came from Jerusalem to Antioch. Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar (Acts 11:28).

Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” Then, having fasted and prayed, and laid hands on them, they sent them away (Acts 13:1-3). [It was not Peter that commissioned them.]

Now Judas and Silas, themselves being prophets also, exhorted the brethren with many words and strengthened them (Acts 15:32). [Luke notes a less common occurrence: these men were teachers as well as “prophets also.”]

And as we stayed many days, a certain prophet named Agabus came down from Judea. When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, “Thus says the Holy Spirit, ‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.’” And when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem.... So when he would not be persuaded, we ceased, saying, “The will of the Lord be done” (Acts 21:10-12,14).

[The prophet spoke for the Eternal, but Paul made his own decision what he would do with the information.]

Let two or three prophets speak, and let the others judge [whether or not the message is from the Eternal (Deut 13:2; 18:22)]. But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints (1 Cor 14:29-33).

... as it has now [not 400 years ago] been revealed by the Spirit to His holy apostles and prophets... (Eph 3:5).

And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth ... And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth (Rev 11:3,10).

Now I, John ... fell down to worship before the feet of the angel who showed me these things. Then he said to me, “See that you do not do that. For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God” (Rev 22:8-9).

Does this mean that we should allow anyone to stand up in our services and say whatever they want claiming it is a prophecy? No! First, people need to learn about the role of a prophet, and the penalty of being a false prophet (Deut 18:20-22; Jer 14:14-15; 23:32-40). If a man unintentionally teaches an error in a sermon, a simple correction will take care of the problem. If a prophet teaches error and claims it was from the Eternal, he is in danger of the penalties for being a false prophet. If the “prophet”speaks against the word of the Eternal and does not repent, the congregation should put him or her out (see following sections).

Nevertheless, we must encourage the members to seek the Eternal and “desire earnestly to prophesy”(1 Cor 14:39). When someone believes he has a message from the Eternal, we should let him or her speak and judge the prophecy against the Bible (1 Cor 14:29). It is important to note that some prophets may also be teachers or some other kind of servant, and some may not (Acts 15:32).

Will someone claiming to be a prophet someday speak error in your congregation? With so many warnings of false prophets in both Old and New Testaments, the answer is most probably “yes”. However, if you will ask an honest person who has attended a church organization for a long time, he will probably agree that he has heard “ministers” in the group preach things that turned out to be in error. (Read Ezekiel 34 if you think ministers cannot go astray.) It is better to have a service where brethren are expected to hear prophecies and judge them from the Scripture than one where people accept everything anyone says or where no prophesying is allowed at all. Sometimes, the Eternal allows some error to be taught to find out who is studying (Deut 13:1-3; 1 Cor 11:19; 2 Pet 2:1). The only way members can be sure a teaching is right is studying the Bible themselves (2 Tim 2:15). Paul could have given instructions to avoid all prophesying (and all teaching for that matter) lest any error be taught; but he did not. We should not either.

Other Spiritual Gifts for All the Brethren

We have seen that apostles and prophets are appointed by the Eternal, not by men. Throughout the Scriptures we find five lists of spiritual gifts, or service jobs in the Body of believers:

Having then gifts differing according to the grace that is given to us, let us use them; if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads with diligence; he who shows mercy, with cheerfulness (Rom 12:6-8).

But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills (1 Cor 12:7-11).

And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations [governments”in KJV], varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But earnestly desire the best gifts. And yet I show you a more excellent way. Though I speak with the tongues of men and of angels, but have not love, I have become as sounding brass or a clanging cymbal (1 Cor 12:28-13:1).

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness by which they lie in wait to deceive, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ... (Eph 4:11-15).

And above all things have fervent love for one another, for “love will cover a multitude of sins.” Be hospitable to one another without grumbling. As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen (1Pet 4:8-11).

Since no two of these lists are the same, it seems unlikely that there was any divinely-inspired “government plan” given to the first century believers. The apostles seem to mention the gifts that are pertinent to the issues before them at the moment. There may be other spiritual gifts granted to brethren in our present age. The gifts mentioned in the Bible are listed, below, in alphabetical order with the number of lists in which they appear. We have combined some different words into the category where the meaning and function seems similar—if someone has a reason to show us why the categories should not be combined, this writer would be interested to hear about it.

Administrator, “One who Leads”, Pastor (3). All of these words describe taking care of others and directing their work to some degree. These jobs appear to be essentially the same as elder and overseer, which are otherwise not mentioned in these gift lists. We know that elders work as shepherds (Greek means “pastors”) because elders are told to “shepherd the flock of God” (1 Pet 5:1-2). Other verses show that elders are overseers (Acts 10:17,28; Tit 1:5-9; 1Pet 1:1-2). Why are there so many names for essentially the same function? The reason is that these words all describe gifts and jobs, not some kind of office or spiritual title. Bible writers probably chose whatever word best described the function at the time—if they were emphasizing planning: “administrator” or “elder”, if they were emphasizing guiding of other people: “shepherd” or “overseer”. See the section on Elders, Overseers, Pastors below.

Apostle (2). Those sent by Christ as witnesses to His resurrection and teaching. These were covered extensively in the previous sections.

Discerner of Spirits (1). This gift is exceedingly valuable to a congregation, especially if Satan is attacking. Satan is very subtle and pretends to be a teacher of truth (2 Cor 11:14). A person with the gift of “discernment of spirits” will usually know if a teacher, prophet, administrator, or tongue-speaker is full of the Holy Spirit or a clever counterfeit. This author has met a few people with this gift, but most congregations were ignorant of the gift, and the people found they could not mention the gift if they wanted to remain in the congregation.

Evangelist or Gospel Preacher (1). This word is mentioned only three times in Scripture: Philip (Acts 21:8) and Timothy (2 Tim 4:5) were “doing the work”of an evangelist—they were preaching the gospel to others. They were not “holding the office” of evangelist. Any person who successfully and continually preaches the gospel to the world is an evangelist. A congregation or group of congregations can send a person to preach the gospel:

How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!”(Rom 10:14-15).

While a “gospel preacher” may also teach in some congregations, the two gifts are not the same. An exhaustive concordance will show 98 references to the word gospel and not one of them is about a message delivered only to a congregation (ekklesia). “The gospel” was always preached in public places and in synagogues containing unbelievers. Most references to gospel preaching are about Paul’s work and he states: “And so I have made it my aim to preach the gospel not where Christ was named, lest I should build on another man’s foundation”(Rom 15:20).

Exhorter (1). This is a person who encourages, strengthens, inspires, motivates to do good, etc. “Exhorting” can be accomplished either by speaking in services or in private conversations.

Faith-filled Person (1). Some people always seem to be filled with faith that their Father will take care of them and take care of His people. They are often so filled that it seems to be contagious—lifting the spirits of those whom they meet. The value of this gift, found among both men and women, should never be underestimated.

Giver (of money) (1). Many church groups encourage brethren to develop this gift over all others. While it is a gift, and it has allowed much good (and some evil) to be accomplished, it certainly has been overemphasized. A poor person who serves in other ways should not feel inferior because he gives little. A person who has little time to serve because he or she is working long hours to earn a lot of money should not neglect this gift.

Healer (2). We desperately need people with this gift. While life expectancy in Western societies is quite long, a greater and greater percentage of the population has one or more illnesses at any given moment. Those with this gift sometimes serve quietly in the Church, providing relief to the brethren. Others serve more visibly, helping to preach the gospel, showing the Eternal’s great power as a sign to unbelievers.

Helps—means “one who helps out”—see “Minister”.

Hospitable Person (1). This is mentioned in the context of gifts in 1 Peter 4:9 and appears to be a separate gift. Most congregations have encouraged this gift among their members. Since brethren, today, often live quite far from each other, over-night stays are common. It is usually easy for a traveler to recognize a host who has the gift of hospitality. Beside physically providing for shelter, food and other necessities, some people seem to be much more able to make visitors “feel at home”.

Knowledgeable Person (1). This gift is related to teaching, but is not the same. A person with the gift of knowledge will be able to explain complex Bible subjects that might be difficult for others. This kind of person tends to learn and retain much valuable information. This person may or may not be a good teacher. If he or she is not a teacher, teachers should consult with them so that some of their knowledge may be shared with the congregations. [Deuteronomy 1:13-15]

Leader—see “Administrator”

Love (2). This is not a specific gift because everyone is required to have it. We mention it for the same reason Peter and Paul did: Great spiritual gifts are meaningless if we do not have love for our brothers (1 Cor 13:1-3).

Minister or Helps (service to others, physical or spiritual) (3). This is a large category of serving others. In Eph 4:11 we find that a number of gifts are “for the work of the ministry [service]”. All manner of physical service falls into this category: giving food, water, shelter and clothing to people who need it; visiting the sick and imprisoned (Matt 25:35-36). It also includes spiritual service: “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Gal 6:1). The physical and spiritual tasks of preaching the gospel to others are also referred to as “service” or “ministry”. As we stated at the beginning of this article, the Bible in its original languages does not support the concept of an “ordained ministry”or a separation between “physical” and “spiritual” servants. 1 Timothy 3:8-12 gives qualifications for all servants in the Church: “not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be proved; then let them serve as deacons, being found blameless ... husbands of one wife, ruling their children and their own houses well.”Those who meet the qualifications, and have a gift of service should find a way to use it, working in harmony with the others of their congregation.

Miracle Worker (2). Most of the miracles in the Scriptures are healings, but some are not. Christ’s first miracle was turning water into wine. He also fed thousands of people from a few loaves and fishes, walked on water, withered a fig tree, retrieved money from a fish’s mouth, and other such wonders. In our modern money-based economy, we often rely too much on money rather than looking for the Eternal to provide. When some of the prophets lost a borrowed ax head in the water, Elisha asked for a miracle to find it (2Kngs 6:5-6). Philip, after teaching the Ethiopian eunuch, was given miraculous transportation from Gaza to Azotus (Acts 8:26,39-40). He would have had a 34-mile long hot walk without it. When the evil sorcerer, Elymas, tried to subvert Paul, he struck him with blindness for a season (Acts 13:8-11); we may well need protection from our enemies in the near future. Casting out of demons, not specifically mentioned in these lists, would also fit into this category. Christ said His servants would do it (Mark 16:17).

Pastor or Shepherd—see Administrator.

Prophet (4). It is interesting that prophets (or prophecy) occur in more lists than any other gift. See the previous sections for details on Prophets.

Merciful Person (1). These are people who council others who have problems and difficulties. Romans 12:8 encourages cheerfulness among people doing this job. Of course, all counsel given must be according to Scripture.

Teacher or Speaker (3). Most church groups typically do this. (Some groups, both historically and even today, do this a lot—subjecting members to speaking sessions that are multiple hours in length.) Teaching can be an exposition of Scripture or a discourse on some particular subject. Acts 18:18-28 gives the story of how Apollos, of his own accord, began to teach the Truth. Aquila, Priscilla and others had to correct some of his mistakes, but he continued on in his role as a teacher (1 Cor 4:6; 16:12). Hebrews 5:12 clearly shows that men who have attended for a long time should be teachers. There is no scripture that states a teacher must be an elder, overseer, pastor, minister, etc. Teaching is always treated as a separate gift from administration and other gifts. The synagogues that Jesus and the apostles frequented would allow people to teach based on their ability to teach—they did not reserve this job for only their own elders. Of interest, the word “sermon” (which most people think must be “preached by a minister”) never appears in the Bible.

What should be done if a teacher departs from sound doctrine? Titus 3:9-10 tells us to “avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject a divisive man after the first and second admonition.” The Greek Paraiteomai (reject) means “refuse”—the same word is used in 1 Timothy 5:11 where women were not allowed to join the special service. As these women who were not accepted were not “put out” of the congregation, so those who speak error are not to be “put out” but rejected as speakers after two warnings. While every teacher should strive to avoid teaching any error, congregations are responsible for learning to distinguish truth from error (Deut 13:3; 1 Cor 11:19).

Tongues Speaking and Interpretation (2). Numerous Bible references explain that speaking in tongues was a sign of the presence of the Holy Spirit (Mark 16:17; Acts 2:4; 10:46; 19:6; 1 Cor 12:10). Much information about this gift is contained in 1 Corinthians 12 & 14. Not all believers speak in tongues (1 Cor 12:30). Today, most church groups go to one extreme or the other with this gift. The majority do not seek the gift—they may even automatically “put out” anyone who claims to have the gift. The opposite extreme are groups who seek this gift nearly above all others and may have services where dozens of people are excitedly “speaking in tongues” all at the same time (in opposition to Paul’s instruction). It is important to recognize that the scriptures mention three different types of “speaking in tongues.” In Acts 2:1-11, people spoke under the inspiration of the Holy Spirit and others heard them all in their own language. This is a miracle that few claim today, but if it does happen, we would hope that church leaders of any sort would have the wisdom not to try to stop it. Another kind of “speaking in tongues ”is done privately, as an encouragement to the believer: “For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries” (1 Cor 14:1). This spiritual gift should not be much of an issue among believes as long as it is done privately. In regard to “tongue speaking” in services, Paul says: “If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God” (1 Cor 14:27-28). There may be some need to allow people to speak in tongues in a service to see if there is someone who can interpret, but the process should be only a small part of the service as Paul shows above. How do we know if someone is just “faking” this gift? We might not be able to tell initially—Christ said there would be “tares among the wheat”. But if a certain tongue-speaker never has an interpreter or if the interpretation is never edifying, then brethren or an overseer should go to him and ask him to stop doing it. Also, if someone has the gift of “Discerning of Spirits,” they will probably be able to tell if the speaking in tongues is from the Holy Spirit or not. No believer should ignore or vilify this gift. Paul says, “do not forbid to speak with tongues” (1 Cor 14:39).

Wise Person (1). Wisdom is available from the Eternal to all who ask (James 1:5), though some have a special gift of it. Wisdom is knowing what to do to produce the desired results. Some people have wisdom in certain areas of life; others have a general wisdom covering many things. Those involved in administering, gospel preaching, healing, miracles, serving, teaching, etc. should take counsel of those with wisdom before making major decisions that affect many.

Words Not in the Spiritual Gift Lists (0). With five different lists of spiritual gifts, we can conclude that no gift of great importance was left out. We do not find any words in these lists meaning “absolute rulership” or “control” such as: kurios (“master” or “lord”), kuriotes {one possessing dominion}, basilius (king), archon (ruler or prince) or hegemon (governor). Other somewhat authoritative words found elsewhere in the New Testament are not found in these lists either: rhabbi (rabbi or master teacher), oikodespotes (master of the house), epistates (master or superintendent). There is not one word that means an administrator over many congregations or any other sort of multi-level type of government.

We must reiterate that Christ is the leader of His people. Christ specifically taught his followers not to use the religious titles that the Jews were using! He said his followers were not to be called “rabbi” (rhabbi), “master”(kathegetes) or “father” (pater) (Matt 23:8-10). Are we to believe that Christ later instructed his disciples to create a bunch of “church” offices and titles? The ability to serve in the various capacities listed above is a Spiritual Gift to be exercised for the benefit of all. There is no need to speak with some kind of great respect for the human with the gift, because it is the Eternal that grants the gift. Let us all respect and praise Him!

Elders, Overseers, Pastors

These three functions appear to be very similar. The terms are used synonymously in the Bible (Acts 10:17,28; Tit 1:5-9; 1Pet 1:1-2, see quotes below). They all clearly involve helping, planning and directing other brethren.

We can understand much about the word “elder” as it is used frequently throughout the Old Testament, the Gospels and Acts. “Elder” is a general term and refers to older, respected leaders of the community and nation. An elder might have had a specific leadership position, such as “ruler of the synagogue” or the member of a council, or he may have been simply a well-respected person. Elders were typically over 40 years old, but a very capable man might be considered an elder at 30. People became recognized as elders in a variety of ways. In a town where nearly all the people are descendants of a few families, the oldest members of those families will almost certainly be considered elders, without any official recognition. At other times, elders may be appointed by other elders, or elected by the people they serve. The early Church certainly kept this traditional meaning and used it for similar leaders within their own congregations. It is hard to believe that they could have assigned a new meaning to this word as they would have continued to use the old meaning in Scripture reading and in everyday life.

Please read the following scriptures about elders, overseers and pastors. They explain most of what the scriptures say about these people who serve the brethren in congregations.

So when they had appointed [selected by show of hands] elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed (Acts 14:23)

And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem (Acts 16:4).

From Miletus he sent to Ephesus and called for the elders of the church….“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood (Acts 20:17, 28).

Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership (1 Tim 4:14).

Do not rebuke an older man [same Greek word as “elder”], but exhort him as a father, the younger men as brothers, the older women [same word as “elder”, feminine form] as mothers, the younger as sisters, with all purity (1 Tim 5:1-2).

Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine [teaching—same word as the gift]. For the Scripture says, “You shall not muzzle an ox while it treads out the grain,”and, “The laborer is worthy of his wages.” Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear (1 Tim 5:17-20).

For this reason I [Paul] left you [Titus] in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you—6if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. 7 For a bishop [overseer] must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, 8but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, 9holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. 10For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, 11whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain (Tit 1:5-11).

Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord (James 5:14).

The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: 2Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3nor as being lords over those entrusted to you, but being examples to the flock; 4and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away. 5Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for “God resists the proud, But gives grace to the humble.”6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time (1Pet 5:1-6).

The Greek word for “elder” (also “older men” and “older women”) in the above scriptures is presbuteros. We can see that it has a variety of usage—some places referring to both older men and women (1 Tim 5:1-2; 1 Pet 5:5), other places appearing to be a position of leadership in the congregation. Of interest, there are no scriptures that specifically say “eldership is a spiritual gift”, “here is how someone becomes an elder”, or “here is how to remove an elder”. Only if we conclude from the other scriptures that elders often function as overseers and shepherds (pastors) can we fit them into spiritual gift lists. Certainly, nearly all leaders in congregations were drawn from the pool of elders—older, wise people. However, it is possible someone could be considered an elder, but have other gifts such as prophecy, teaching, healings, etc. Such a person might not be involved much as an overseer.

Elders responsible for shepherding the flock of the Eternal and serving as overseers are to be examples, not “lords” over the others. They are to anoint and pray for those in need of help. They are to lay hands on others for special tasks. If leaders do sin, they should be corrected in front of the entire congregation—if they are corrected privately, others will assume that their sin was unpunished or not a sin at all.

Many Bible students debate whether Peter or James was the “head apostle” who made the decisions in the Acts 15 meeting on circumcision. The answer is found in Acts 16:4 where all the apostles and elders at Jerusalem were credited with the decision. Acts 15 verses 4 and 22 mention the entire congregation hearing the meeting, and agreeing with the decision, but the apostles and elders seem to be the chief speakers (Acts 15:6). Since we have no obviously recognizable apostles today, it would seem that elders would continue in any necessary decision-making role.

It is clear that elders/overseers were appointed by more than one method. Some were appointed by the Apostle Paul, some by Titus—a man Paul chose (Tit 1:5), and some were apparently “selected by show of hands”. Even in the case where the men were selected by Paul and Titus, they undoubtedly followed the biblical precedent in Acts 6:3 and asked the people to “seek out from among you ... men of good reputation”. The Greek word used for appoint, kathistemi, is the same in both Titus 1:5 and Acts 6:3. It means “to set in place” or “to set in order”—it does not mean that Titus picked the person completely on his own. Paul gave Titus qualifications for an overseer (v 7)—these qualifications required intimate knowledge of what the men were like. How does one know if a man is “not quick-tempered”, “not given to wine”, “self-controlled”, etc? Titus, not knowing everyone in every city, would certainly have asked the congregation what men were qualified (Acts 6:3).

A very similar list of qualifications is given in 1 Tim 3:1-7. Paul said “... if a man desires the position of a bishop [overseer] he desires a good work” (v 1). There is nothing wrong with desiring to serve in this manner if it is indeed for service (not personal exaltation) and if a person is qualified. If leaders are selected by voting, persons desiring to serve must let the others know they are willing to serve. It would be wonderful if there was someone today whom all believers recognized as an apostle (like Paul) or an apostle’s assistant (like Titus). But nearly every well known “Christian Leader” today is attached to a specific organization and/or doctrinal statement. Nor do we have recognized leaders that can walk up to a crippled or AIDS-infected man on the street and heal them. (There are some Christian leaders who claim the gifts of healing, but most primarily make people fall over backwards in an auditorium—their “gifts” are highly disputed.) Therefore, today, elders, overseers, and pastors must be chosen either by vote of the people they serve, by appealing directly to the Eternal (see page ), or chosen by some other church leader(s) whom a congregation trusts.

Elders need to realize that they are always held to a higher standard of behavior than other members of the congregation, If they are sinning, Paul instructs that they be rebuked “before all” in the congregation (1 Tim 5:20). While the Bible does not talk about removing an elder, one who sins often and is rebuked often in front of everyone will certainly not have much of the brethren’s trust.

The Bible does not give us complete detail on what elders/overseers/pastors do. However, we can pick up a number of clues, and we can also borrow from the manner in which elders served in synagogues. Even in the book of James, brethren were still meeting in synagogues (Jms 2:2, YLT). They certainly borrowed some of their worship tradition and practice from them. Synagogues varied in operation, but nearly all of them were rather democratic in nature. Leaders were usually elected. Major decisions were made by “elders”—older men recognized as leaders. The only paid worker in a smaller synagogue was the one who took care of the building and furnishings. Most teachers and worship leaders had other jobs—only a large synagogue would have a full-time paid Rabbi. Members shared numerous responsibilities and volunteer effort was common. For example, if a synagogue needed new tables, rather than take up a collection, one well-off member might simply buy and donate them—maybe in memory of a deceased relative. Another poorer member might make the tablecloths. If two members both wanted to donate tables, the leadership would have to make a decision.

Now for part 4