SUNDAY SCHOOL: THER ORGANIZATION OF CHURCHES

A. THE FACT OF ORGANIZATION

- There are indications that very early in Jerusalem the church had at least a loose kind of organization, and there is conclusive evidence that soon thereafter local
churches were definitely organized. That there must have been a simple organization even in the church in Jerusalem is evident from a number of things.
- The believers adhered to a definite doctrinal standard (Acts 2:42), met for spiritual fellowship, united in prayer, practiced baptism, observed the Lord’s Supper,
kept account of the membership, met for public worship, and provided material help for the needy of their number (Acts 2:41-46).
- The apostles were the leaders in this church, but soon they added seven men to take care of the ministration to the poor (Acts 6:1-7).
- On the day of Pentecost, they were assembled in the upper room (Acts 1: 13; 2: l), wherever that may have been.
- More often, however, they seem to have met in some home of a Christian (Acts 2:46; 12:12), though for some services apparently, they still visited the temple
(Acts 2:46; 3: 1).

All these factors indicate the beginnings of organization in the Jerusalem church:
1. THEY HAD CHURCH OFFICERS

 There are, besides the example of the first church, many other indications that the Scriptures teach the: propriety and necessity of organizing local groups
of believers into churches.
 Paul and Barnabas, when retracing their steps from Derbe, “appointed elders for them in every church” (Acts 14:23). The original suggests that this was
done by a show of hands under apostolic direction. Titus was asked to appoint elders (Titus 1:5).
 Further, the Jerusalem church appointed stewards to look after the needs of the poor (Acts 6: 1-7). There must have been a way of ascertaining the
sentiment of the people, and a regulation that stated who was entitled to vote on the question. In the church at Ephesus there were elders (Acts 20: 17), in
the church at Antioch, prophets and teachers (Acts 13:1), and in the church at Philippi, overseers and deacons (Phil. 1: I). Later, the church at Ephesus had
both overseers and deacons (1 Tim. 3: 1, 8)

2. THEY HAD STATED TIMES OF MEETING

 The disciples met on the first day of the week immediately following Christ’s resurrection (John 20:19, 26).
 In his first letter to the Corinthians, Paul instructs the readers to lay by them in store as the Lord has prospered them on the first day of the week (1 Cor.
16:2), that is, on that day the collection was to be taken.
 On Paul’s last journey to Jerusalem, he stopped at Troas and met with the disciples there on the first day of the week (Acts 20:7).
 And in the Revelation, John indicates that he was in the Spirit on the Lord’s Day (1: 10). There must have been an action taken with regard to the day to be
observed, and business transactions presuppose an organization.
3. THEY REGULATED CHURCH DECORUM

 They regulated church decorum (1 Cor. 14:26-40) and exercised church discipline.
 Jesus had given instructions that in the case of a believer who refused to bow to private admonition, the dispute was to be referred to the church for
discipline (Matt. 18:17).
 Paul requests the Corinthians most definitely to exercise church discipline (1 Cor. 5: 13). He gives similar instructions to the church at Rome (Rom. 16:
17; cf. 2 Thess. 3:6-15).
 In 3 John 9f. we are told that Diotrephes acted high-handedly in church discipline. Here, again, organization is presupposed, for it is necessary to draw the
line in such matters between those who may vote and those who may not.
 It would appear that the majority ruled in matters of discipline (2 Cor. 2:6).

4. THEY RAISED MONEY FOR THE LORD'S WORK

 Writing to the Corinthian church from Ephesus, Paul stated that he had already given orders to the churches of Galatia, and then he gave them instructions
to contribute to the collection for the saints (1 Cor. 16:lf.). They were to give systematically, proportionately, and purposefully. They were to give on the
first day of the week, as each may prosper, for the saints.
 In 2 Cor. Paul urges them to give liberally (2 Cor. 8:7-9; 9:6) and cheerfully (2 Cor. 9:7). He commends the Macedonian churches for their great liberality
in this connection (2 Cor. 8:1-5), and urges the Corinthian church to follow their example (2 Cor. 8:6-9:5).
 In Romans Paul tells of the offering which he is taking to Jerusalem (15:25-28).
 Before Felix, Paul refers to this offering which he had brought to his nation (Acts 24:17). Thus, the churches in Galatia, Macedonia, and Achaia entered
into an organized effort to raise funds for the poor in Judea.

5. THEY SENT LETTERS OF COMMENDATION TO OTHER CHURCHES

 This was done when Apollos left Ephesus for Corinth (Acts 18:24-28).
 It is also implied in Paul’s sarcastic question, whether he will have to bring letters of commendation when he returns to Corinth (2 Cor. 3: 1).
 Rom. 16:1 ff. is probably a sample of such a letter concerning Phoebe.
 In so far as this practice grew, it must have become necessary to ascertain the mind of the church as to who was worthy of such a letter.
 Organization is to be presupposed in such a procedure. The Council at Jerusalem rendered a decision with reference to the conditions on which Gentiles
might be admitted into fellowship and sent a letter (Acts 15:22-29). This, too, presupposes an organization of some sort or other.

B. THE OFFICERS OF THE CHURCH

- An organization implies officers. Everything was very simple at the beginning, but there were two or perhaps three distinct offices in the early
churches. This evidence comes to us partly by way of reference to the officials of churches and partly by way of the teaching concerning the appointment and
duties of the officers.

1. PASTOR, ELDER, OVERSEER

 These three terms denote one and the same office in the New Testament.
 In Acts 20:17, 28 the elders of the church at Ephesus are said to have been made overseers (or bishops) over the flock, with the purpose that they should
feed (shepherd or pastor) the church of God. Here we have the terms elders, overseers, and pastors all used of the same men.
 In 1 Pet. 5:lf. the duties of a pastor are assigned to “the elders among you .” That is, the two were one and the same. Both John (2 John 1; 3 John 1) and
Peter (1 Pet. 5:l) were apostles, and yet they call themselves elders. Surely, this did not imply an office inferior to that of pastor or overseer.
 In Titus 1:5-9 the terms “elder” and “overseer” are used interchangeably. The Greek term “shepherd” occurs several times in the New Testament, but only
in Eph. 4: 11 is it translated “pastor.” Its real meaning is that of shepherd (cf. Matt. 9:36; 26:31; Luke 2:8; John 10:2; Heb. 13:20; 1 Pet. 2:25).
 As has been pointed out, the elders and overseers in the church at Ephesus had been entrusted with the work of shepherding the flock, that is, they had
been made pastors in the church. Paul addresses the church at Philippi, “To all the saints in Christ Jesus who are in Philippi, including the overseers and
deacons” (Phil. 1: 1).
 If there had been elders and pastors in that church, distinct from the overseers, Paul would have addressed only a part of the officials of the church, an
unlikely supposition.

2. DEACONS

 The word comes from the Greek diakonos (Phil. 1:l; 1 Tim. 3 :8). It is used in the general sense of servant (Mark lo:43 ; John 2:5 ; 12:26).
 The verb form is translated “to minister” or “to serve” (Mat-t. 4: 11; 20:28 ; Rom. 15 :25). The term is also used in a non-technical way of any minister of
the gospel (1 Cor. 3:5; 2 Cor. 6:4; Eph. 6:21; Col. 1:7; 1 Tim. 4:6).
 The term, however, is also used in a technical way and, as such, is usually translated “deacon.”
 This special meaning is found in Phil. 1: 1; 1 Tim. 3 : 8-13 ; and perhaps Rom. 16 : 1. It may be that the seven men chosen to minister to the poor widows
of the early church in Acts 6:1-6 are to be regarded as the first deacons, but this is not certain. It is significant that deacons must have the same high
spiritual qualifications as overseers (1 Tim. 3:8-13).
 Therefore, it seems that deacons may have helped in the spiritual work of the church as well as in the material. The function of the office of deacon is not
clear in Scripture, but it appears that it had to do with the administering of relief funds. The elders were responsible for the spiritual needs of the
community of the faithful and the deacons cared primarily for the physical needs.
 The qualifications for those holding this office are similar to those of the elder, except that the requirements concerning the ability to teach and hospitality,
though mentioned for the elder, are not required for a deacon. This would suggest that these are not the responsibilities of the deacon.
 The qualification, not “found of sordid gain,” suggests that the deacon was involved in the financial activities of the church. It is safe to say that the
requirements for deacon seem particularly appropriate for those handling the material and financial needs of the organization.
3. DEACONESSES

 That certain women functioned in some type of official capacity in the early church seems clear.
 Phoebe is called a servant, that is, deaconess (Rom. 16:1), and in Paul’s discussion of church officers (1 Tim. 3:1-13) he lists women (v. 11). It seems
proper that there should be certain women devoted to caring for the sick, making arrangements for the common meals, lending aid in the distribution of
alms, and, in general, help where a woman’s role could best be utilized.
 The interpretation of “women” in 1 Tim. 3:ll has been variously understood. Some see it as the deacons’ wives. If this is the case, it seems strange that the
elders’ wives are not mentioned. Because they are mentioned in the midst of Paul’s discussion of the deacons, it is probable that the women refer to a
subgroup within the larger diaconate. Further, it is of interest that “likewise” is used, as it is with deacons (v. 8; cf. v. 2), indicating that these women held
a special office within the church. Also, the requirements for office are closely parallel to those of deacon.
 We conclude that the deacons had the primary responsibility of the material and financial needs of the church, and that certain women, called
“deaconesses,” worked with the deacons in areas where they function more adequately than the men. Because the diaconate was not a governing body,
women could serve on it.