Eternal Governance

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Chapter 30 - Governance of the Eternal Church

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The distinct church of the New Testament is eternal in origin, function, form, purpose, and mission. Therefore, the eternal God is alone capable of its governance in heaven and on earth.

Theocratic Government

The governance of each small group community of the New Testament church is theocratic. Thus, they are recognized by divine headship, divine rule of indwelling life (zoe), and the ordered equality of its members.

It is important to note that theocracy does not mean government for God but by God. Unfortunately, the world is replete with governments that attempt to govern for God and yet claim to be theocratic. More often than not, however, they operate on the basis of religious pretense rather than according to God’s will.

Mediatorial Theocracy

Governance through mediatorial theocracy is a form of government in which God chooses to rule on earth through human mediation. Both the ancient nation of Israel and the distinct church of the New Testament were established as mediatorial theocracies.

The divine governance of the New Testament church is mediated through human beings that are privileged to share life with God. His governance through the mediation of mankind serves to accommodate His authoritative presence on earth. By His authoritative presence, the eternal function and form of the New Testament church are preserved and protected, and the fulfillment of its eternal purpose and mission is assured.

Divine Headship

The human mediation of the theocratic government of the New Testament church is moderated through divine headship. Jesus Christ is its representational, governing head (Romans 12:4-5; Ephesians 1:22-23; 4:15, 5:23; Colossians 1:18, 24, 2:19, 3:15). He governs each small group community of the New Testament church in both position and practice. Positionally, His representational, governing headship serves to reveal the attributes of God on earth. Practically, the headship of Jesus Christ provides immediate oversight and direction.

Divine Rule of Life

Moderated by the headship of Christ, the theocratic government of the New Testament church is not ruled by divine law but divine life (zoe). The law of God was “not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane….” (1 Timothy 1:9).

Rather than through the external rule of law, Jesus fulfills His role of headship and governs His body by the rule of His indwelling life (zoe) (John 14:6; Acts 3:15; 5:20; Romans 5:10, 17, 21; 7:4-6; 7:10; 2 Corinthians 3:6; 4:10-11; 5:4; Colossians 3:3-4; 1 John 5:20). The shared resurrection life (zoe) of Christ is manifested within the New Testament church by the fullness of His indwelling Spirit. Consequently, the practice, movement, and growth of the New Testament church on earth does not occur by human obedience to divine command but by human faith in cooperation with the indwelling, eternal life (zoe) of God in Christ (cf. Romans 1:5; 16:26).

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Ordered Equality

“…do not be called Rabbi; for One is your Teacher, and you are all brothers. Do not call anyone on earth your father; for One is your Father, He who is in heaven. Do not be called leaders; for One is your Leader, that is, Christ. But the greatest among you shall be your servant. Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted” (Matthew 23:8-12).

The theocratic government of each small group community of the New Testament church, moderated by the headship of Jesus Christ through the rule of His indwelling life (zoe), is characterized by the ordered equality of its individual members. They are equal in status but ordered in function.

Every member of the body of Christ possesses equal status before God. “For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:27-28; cf. Colossians 3:11).

Paul very specifically clarified his understanding of the equal but different function of the individual members of the body of Christ: “For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. For the body is not one member, but many. If the foot says, ‘Because I am not a hand, I am not a part of the body,’ it is not for this reason any the less a part of the body. And if the ear says, ‘Because I am not an eye, I am not a part of the body,’ it is not for this reason any the less a part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? But now God has placed the members, each one of them, in the body, just as He desired. If they were all one member, where would the body be? But now there are many members, but one body. And the eye cannot say to the hand, ‘I have no need of you’; or again the head to the feet, ‘I have no need of you.’ On the contrary, it is much truer that the members of the body which seem to be weaker are necessary; and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another. And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it” (1 Corinthians 12:12-26).

Though equal in status, the members of the New Testament ecclesia are privileged by God to be awarded differing functional roles. Each role is eternally significant and critical to the well-being of the whole body.

In His first letter to the Corinthians, the Apostle Paul discussed the application of ordered equality within the gatherings of the New Testament church. The believers in ancient Corinth had allowed divisiveness to hinder their gatherings (1 Corinthians 1:10-17). As a result, they were characterized by conflict and confusion. In response, the Apostle Paul exhorted them to recognize, preserve and protect the ordered equality of the Spirit under the headship of Christ in prayer (1 Corinthians 11:1-16); in the celebration of the Lord’s Supper (1 Corinthians 11:17-34); in the ministry of the Spirit to the body (1 Corinthians 12:1-31); in the practice of selfless love to one another (1 Corinthians 13:1-13); and in spiritually gifted ministry to one another (1 Corinthians 14:1-33). By the ordered equality of the Spirit under the headship of Christ, the church gatherings in ancient Corinth would be characterized by peace and order (cf. 1 Corinthians 14:33, 40).

The theocratic government of each small group community of the New Testament church was designed to be moderated by the headship of Christ through the rule of His indwelling life (zoe) and mediated on earth through the collective members of His body. The effectiveness of its government was a direct reflection of its recognition, preservation, and protection of the ordered equality of its individual members. Equal in status but ordered in function, each member of the ecclesia is chosen by God to contribute to the fulfillment of its earthly mission.

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Brothers and Sisters

In the New Testament, the ordered but equal members of the ecclesia are most often referred to as brothers and sisters. They are referenced as such 56 times in the Book of Acts and 180 times in the Epistles.

The co-equal, shared life brothers and sisters of each small group community of the New Testament church have been awarded the privileged responsibility for its co-governance on earth. It is a mutual, cooperative obligation of eternal significance that demands faith, humility, and submission to the immediate headship of the indwelling Christ.

Eldership

The brothers and sisters of each small group community of the New Testament church are served and supported by elders. As the word implies, elders must be spiritually mature. In addition, scriptural standard reveals that God appoints only men within the church body as elders (1 Timothy 3:1-7; Titus 1:5-9).

Elders are chosen to fulfill several important tasks. For example, elders facilitate the equipping of the brothers and sisters by Christ for the work of ministry. Devoting “[themselves] to prayer and to the ministry of the Word,” they guide, model, persuade, teach, feed, counsel, protect, warn, advise, rebuke, and correct the New Testament church (cf. Acts 6:4; 1 Timothy 3:1-7; Titus 1:5-9).

Elders do not rule the New Testament church but lead by example through service and support. Submitted to the headship of Christ, they serve in the capacity of under-shepherds to Jesus Christ, the Chief Shepherd. Thus, their service and support should never elevate humanity. Instead, it should exalt Christ alone. By service and support, word and deed, the New Testament ministry of eldership serves to direct the church body to Jesus Christ and His immediate headship.

Appointment

When the need arises, elders are chosen through divine appointment. Scripturally speaking, they are appointed from within the brotherhood of the established New Testament church body. Therefore, the prospective elder is known for his role of brother before he is appointed as an elder. No matter how long a man has walked with Christ, if he does not first serve properly in the role of a brother, he is not qualified to function in the role of elder.

Generally, those appointed by God as elders do not need to be asked. As a brother, they have already been serving the ecclesia as prompted by God, not man. For that reason, they are known for their service and support, not their office or nametag. When there is a need for human leadership, those willing to wait on the Lord will discover that His provision, appointment, and prompting are clear.

Elders do not make decisions for the New Testament church. Instead, they participate in the decision-making process as brothers. In case of difficulty resolving issues, they may be led by God to provide mature, scripturally-based counsel.

When difficult to resolve issues occur, it warrants collective submission to the leadership and wisdom of the elders by the entire small group community. Specifically, New Testament church members are to “obey” counsel given by leaders (Hebrews 13:17). However, rather than suggesting blind obedience, the original language of Hebrews 13:17 indicates that New Testament church members are to allow themselves to be persuaded. Thus, submission to wise counsel is always a personal choice made for the greater good of the body.

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Deacons

The elders of each small group community of the New Testament church are served and supported by deacons. The word “deacon” is translated from the Greek diakonos. Relative to the context in which it is used, diakonos is also translated in the New Testament as “minister” or “servant.”

The cultivation of the role of deacon is first discussed in the Book of Acts (6:1-6). Reputable men, “full of the Spirit and of wisdom,” were appointed by the elders to serve tables. Their appointment allowed the elders to devote themselves to “prayer and to the ministry of the Word” (Acts 6:4).

As revealed by the Apostle Paul in his first letter to Timothy, the role of deacon was further clarified throughout the next 30 years. His detailed list of qualifications provides great insight into the role and responsibility of the deacon (1 Timothy 3:8-10, 12-13).

It is also apparent that women were appointed to serve in the role of deaconess. Paul not only referenced women in his list of qualifications for deacons but specifically mentioned the work of Phoebe, who appeared to have been serving in the role of deaconess (Romans 16:1-2; 1 Timothy 3:11).

When there was a need for deacons or deaconesses, they were first approved by God. Secondarily they were appointed by the elders.

Prayerful Consensus

The brothers, sisters, elders, and deacons of each small group community of the New Testament church cooperate with Christ in the governance of His ecclesia through faith, humility, and prayerful consensus. In contrast to majority rule, consensus refers to an opinion or general agreement reached by the whole group. Governance by consensus has been referred to as “government by unity, oneness, harmony, or mutual agreement.”

Diversity of opinion is not viewed as counterproductive for reaching consensus. Instead, the small group community of the New Testament church views it as a gracious, divinely inspired opportunity that allows for the exercise of mutual restraint and the pursuit of greater dependence on God to reveal His will.

Prayerfully arriving at consensus is not always easy. It can require extended, fervent prayer that can sometimes last hours, days, or even weeks. In addition to prayer, arriving at consensus necessitates faith, time, love, patience, humility, and gentleness.

Through governance by consensus, no one is left behind. The fruit of submission to the headship of Christ by the fullness of His Spirit, it ensures that the New Testament church makes “every effort to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3).

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