Tag: ministry

What Are Ordained Roles in the Church?

What Are Ordained Roles in the Church?

Marissa

A couple weeks ago, some of my family was talking about deacons and deaconesses in the church today. Who gets to be ordained deacons, what do they do, why we don’t see as many today, and things like that. That got me thinking about different service/authority roles that the New Testament talks about. I wanted to study the Greek words used, since English translations often use different words to represent the same Greek word and that can confuse things for modern readers.

As ground work, I started looking at the topic of ordination, assuming it would be relatively simple (spoiler warning: it is not). Different Christian denominations handle this topic differently, and also recognize different roles that men (and occasionally women) can be ordained into. Figuring out the Bible’s stance on all of this is not entirely straight-forward, which is probably why there are so many different takes on it in different groups. It also seems that things were a little less formal in early New Testament times.

The Surprisingly Complicated Topic of Ordination

According to GotQuestions.org, which is a good source for non-denominational overviews of Christian topics, “The modern definition of ordination is ‘the investiture of clergy’ or ‘the act of granting pastoral authority or sacerdotal power,'” and in most cases “the ceremony involves the laying on of hands.” There is Biblical precedent for this practice, but there are also differences between the modern tradition of ordination and the Biblical examples we see for selecting New Covenant church leaders.

In the King James Version of the New Testament, the word “ordain” is found in 21 verses and it’s translated from 14 different Greek words. I don’t use the KJV much, but it’s the easiest translation to find versions linked with Strong’s numbers for studying the Greek text, and it’s a hugely influential translation. One of the big limitations of the KJV, though, is that the English language has changed dramatically since 1611. Some of the translation choices that were accurate 400+ years ago no longer work today. For example, “ordain” came into English by way of Late Latin, to Anglo-French, to Middle English with the meaning “to put in order, appoint” (Merriam Webster). Some of the times when it appears in the KJV, it’s in the sense of ordaining someone into a role. Other times, it’s about a fact that God appointed or decrees someone put in order.

My favorite modern translation for the New Testament, the New English Translation, only uses “ordain” once. For the 21 verses where that word is used in the King James version, they use the English word “appointed” most often, but also “become,” “decided,” “designated,” “intended,” “instituted,” “determined,” “give direction,” “commanded,” “administered,” and “prepared.” Those words give a better idea of the range of Greek words behind “ordain.” For today’s post, we’re looking at the Greek words that include the sense of appointing people for certain tasks.

  • poieo (G4160). Primary meanings are “to make” or “to do” (Thayer). This word appears 586 times in the New Tesatament, with a broad range of meanings.
    • “He appointed twelve so that they would be with him and he could send them to preach” (Mark 3:14, NET).
  • tithemi (G5087). Primary meanings “to set, put, place,” “to make,” and “to set, fix, establish” (Thayer). This word appears 94 times, with meanings ranging from putting a candle under a bushel (Matt. 5:15) to preparing a corpse for burial (Mark 6:29; Acts 9:37) to laying down your life as a sacrifice (John 10:17-18; 15:13) to making Abraham a father of nations (Rom. 4:17).
    • “For this I was appointed a preacher and apostle—I am telling the truth; I am not lying—and a teacher of the Gentiles in faith and truth” (1 Tim. 2:7, NET).
  • kathistemi (G2525) means “to set, place, put,” including “to set one over a thing” or “to appoint one to administer an office” (Thayer). Used 21 times in the New Testament, often in the sense of putting someone in authority over something (see Matt. 24:45; 25:21; Acts 6:3; 7:10).
    • “The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you” (Tit. 1:5, NET). Also used of high priests in Heb. 5:1 and 8:3.
  • tasso (G5021). “To put in order, to station” (Thayer). Used 8 times in the New Testament, always with the connotation of a person appointed for something, whether it’s an office of authority or a location they’re supposed to go (Matt. 28:16; Luke 7:8; Acts 15:2; 22:10; 28:23; Rom. 13:1; 1 Cor. 16:15).
    • “When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed” (Acts 13:48, NET).
  • cheirotoneo (G5500). “To vote by stretching out the hand,” such as appointing “one to have charge of an office or duty” (Thayer). Only used twice (2 Cor. 8:19).
    • “When they had appointed elders for them in the various churches, with prayer and fasting they entrusted them to the protection of the Lord in whom they had believed” (Acts 14:23, NET).

These words all have to do with appointing someone to a task, sometimes with the idea of setting them in place, sometimes in the sense of making them hold an office, and sometimes by voting. There wasn’t just one word that meant “ordain” the same way we have in English. It does appear there was some type of ceremony involved (see Acts 6:6; 13:2-4 for laying on of hands as part of setting people apart for service) and that there was a selection process of some kind (e.g. choosing, voting, listening for God’s direction). Roles appointed in this way included preacher, apostle, elder, and high priest (under the Old Covenant). Some also include all believers in the sense of being appointed to eternal life (Acts 13:48) or appointed to bear good fruit (John 15:16).

Looking at Roles In The Church

When I wrote earlier this year about women serving in the church, I argued that focusing on who gets to be in charge (i.e. who holds authority roles in the church) misses the point. Positions we think of as having “authority” are described as responsibilities for service. That’s not to say having authority is necessarily bad; Jesus has all authority in heaven and on earth and gave certain kinds of authority to people in His church. But if we think about ordained positions like pastor or elder primarily as positions of authority, then we’re missing focus on humility and service (Matt. 20:24-28; Luke 22:24-27).

That’s important background understanding to keep in mind as we study roles in the church. We all have a vital part to play but we don’t all hold the same roles (1 Cor. 12). There are two main lists of what we might call authority or leading roles in the church, one in 1 Corinthians and one in Ephesians. Putting them together, we have “some as apostles, some as prophets, some as evangelists, and some as pastors and teachers” (Eph. 4:11), as well as those gifted with “miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues” (1 Cor. 12:28, NET). Paul also talks about overseers (bishops) and deacons or deaconesses (servants) in other letters (Phil. 1:1; 1 Tim. 3:1-4, 8-13; Titus 1:7-9). Elders also come up frequently (Acts 11:30; 14:23; 15:2-6, 22-23; 16:4; 1 Tim. 5:17; Tit. 1:5; Jams 5:14; 1 Pet. 5:1), and it appears their roles overlap with overseers (Acts 20:17, 28).

  • Apostles. Greek apostolos (G652), “a delegate, messenger, one sent forth with orders” (Thayers). This category definitely included the 12 apostles hand-picked by Jesus, Matthias (who replaced Judas), and Paul. However, it is uncertain if it applied to any others (like Barnabus, Timothy, Silvanus, and Junia). Scripture is also unclear on if any humans should be designated as apostles today, but Zodhiates notes in his dictionary that it is probable “there is no continuity of the office of an apostle since in no place were the churches instructed to ordain apostles.”
  • Prophets. Greek prophetes (G4396). Broadly speaking, it means one who speaks as they are inspired by God, often “concerning future events” (Thayers). This word “corresponds to the person who in the OT spoke under divine influence and inspiration” to foretell “future events,” deliver messages from God to people, and act as “the interpreter of His will” (Zodhiates). This is one of the roles that we definitely know can apply to both men and women.
  • Evangelists. Greek euaggelistes (G2099), “a bringer of good tidings” (Thayers). Could be a formal title, but may also simply apply to those who share the gospel of salvation. “Evangelist” is only used three times in the New Testament (Acts 21:8; Eph. 4:11; 2 Tim. 4:5), but the verb “to bring good news” (euaggelizo, G2097) is used 60 times. Though we don’t have a lot of information on this role, some scholars infer that evangelists (along with apostles and prophets) were “itinerant ministers … preaching wherever they found an opportunity, while pastors and teachers were attached to some congregation or location” (Zodhiates).
  • Teachers. Greek didaskalos (G1320), “one who teaches” (Thayer). The word is often used of Jesus as The Teacher, as well as His followers who teach whether they “hold the office of teacher” or are “endowed with the teaching gift” and minister “in an unofficial capacity” (Zodhiates).
    • Pastors. Greek poimen (G4166), literally “a herdsman, especially a shepherd” and metaphorically, “the presiding office, manager, director of any assembly” (Thayer). I have “pastors” nested under “teachers” because of how Ephesians 4:11 is phrased in Greek. Some interpret “pastors and teachers” as one group (i.e. all pastors are teachers and all teachers are pastors) because there’s only one definite article in Greek. The NET translation, however, points out this is “extremely unlikely” given that both “nouns are plural …. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors” (study note on Eph. 4:11). Zodhiates concurs, noting that “there is a growing consensus that pastors are a sub-group within the larger body of teachers.”
  • Elders. Greek presbuteros (G4245) can refer to someone who is “the elder of two people” or someone “advanced in life … a senior” (Thayer). It is also used as “a term of rank or office” in both Christian and Jewish communities of the New Testament. You’ll often see “elders” used in the gospels to talk about judges and Sanhedrin members in the Jewish community. In Christian communities, Thayer’s dictionary notes that “the NT uses the term term bishop, elders, and presbyters interchangeably” and Zodhiates agrees elder is equivalent to overseer/bishop. It also is worth noting that this word typically seems to refer to men, but is used once for women (1 Tim. 5:2 is typically translated “elder women” or “older women,” and it’s the feminine version of presbuteros).
    • Overseers. Greek episkopos (G1985), someone “charged with the duty of seeing that things to be done by others are done rightly” (Thayer). Also translated “bishops.” I have this role nested under “elder” because in Actus 20, Paul tell the elders he gathered (v. 17) that the holy spirit made them overseers of God’s flock (v. 28). This supports our assumption that the words are used interchangeably. We find qualifications for overseers in 1 Timothy 3:1-7 and Titus 1:5-9.
  • Deacons. Greek diakonos (G1249), “one who executes the commands of another, especially of a master” (Thayer). Typically translated “servant,” “minister,” or “deacon.” The word is applied to some specific people: Jesus (Rom. 15:8), Phoebe (Rom. 16:1), Apollos (1 Cor. 3:5), Paul (Col. 1:23), Tychicus (Eph. 6:21; Col. 4:7), Epaphras (Col. 1:7), and Timothy (1 Thes. 3:2). We find qualifications for deacons in 1 Timothy 3:8-13. I’ve seen arguments that all the people named as diakonos are just “servants” rather than ordained “deacons” because they argue the role of deacon should be attached to a single church congregation, not overlap with pastor or apostle, and only apply to men, but it seems strange to me to insist on that distinction given that it’s all the same Greek word.

Why Does This Matter?

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I found this a very interesting study, but as I continued working on it I started to wonder what the point is. There’s scholarly and doctrinal interest in this topic, but what does it have to do with the lives of Christians as a whole?

I think there is value, even for the majority of Christians who are not formally ordained, in understanding what the Bible has to say about authority or leadership roles in the church. It helps us understand that God did put structure in place and we should accord respect and honor to the men He charged with serving the church (1 Tim. 5:17). We are not meant to see elders, pastors, and others like them as adversaries, but as helpers and fellow workers (2 Cor. 1:24). It may be hard to trust people in leadership positions if you have experience with those who have abused those positions, but we must keep in mind that the roles themselves are not the issue.

That said, we’re also not called to blindly follow human beings no matter what they do. Understanding what the Bible says about people God entrusted with leadership roles in His church also helps us recognize when not to follow someone who claims authority. For example, if someone today claims that God appointed him an apostle and we should follow whatever he says, we should not believe that person. If a minister, elder, deacon, etc. starts teaching things contrary to God’s law or living a completely dissolute life, we should recognize that we have an obligation not to follow them.

Jesus Christ is the Head of all things to the church. As the Head of the Body, He sets people in different positions to fill different roles so the body is complete, diverse, unified, and accomplishing the variety of tasks the church needs to be doing (1 Cor. 12). The whole church–consisting of every person He has called to follow Him and who responded to His call by committing to Him–is under His authority. We can follow and imitate other respectable Christians, but only in so far as they are imitating and following Jesus (1 Cor. 4:16-17; 11:1; Phil. 3:17; 1 Thes. 1:6; Heb. 6:12).

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Paul’s Focus in Ministry: A Study of Titus

Paul’s Focus in Ministry: A Study of Titus

Marissa

Sometimes, reading familiar verses in a new translation can give you just enough of a perspective shift that they hit you a different way than before. I’ve been using the New English Translation for a few years now, but there are still some books I haven’t spent as much time in and the wording really makes me sit up and take notice. That happened this week when I was reading Titus 3:8 for my ladies’ group’s 30-day scripture writing program this month.

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Titus 3:8, NET

The phrase “I want you to insist on such truths” was translated “concerning these things I desire that you affirm confidently” in the WEB, which is more literal. However, I like the way the NET calls attention to Paul’s emphasis on affirming truthful, trustworthy things. It made me want to meditate and study more deeply on Paul’s goal in writing this letter.

To Further The Faith

In a letter to the Corinthians, Paul called Titus a “brother,” partner, and “fellow worker,” and described his presence as a joy and comfort (2 Cor. 2:13; 7:6, 13-14; 8:6, 16, 23; 12:18). We also know from Galatians that Titus was a Greek, which caused some contention among Jewish believers who wanted to insist non-Jewish male converts be circumcized (Gal. 2:1-10). We don’t know much else about him from the Bible, but we know he traveled with Paul on ministerial work and that Paul left him in Crete “to set in order the remaining matters and to appoint elders in every town” ( Titus 1:5, NET). That’s where Titus was when Paul wrote him the letter that we have in our New Testaments today.

From Paul, a slave of God and apostle of Jesus Christ, to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, in hope of eternal life, which God, who does not lie, promised before time began. But now in his own time he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 1:1-4, NET

Look at how Paul describes his role in the opening salutation of this letter. He is a slave or bondservant (i.e. one who sells himself in service to another) belonging to God; in other words, he doesn’t see himself as free to leave but his service is voluntary. And the purpose of being “a slave of God and apostle of Jesus” is “to further the faith of God’s chosen ones and the knowledge of the truth that is in keeping with godliness.” We’ve been studying faith a lot on this blog recently, particularly in connection with covenant faithfulness. We can think of faith in the first-century Biblical context as “active loyalty, trust, hope, knowledge, and persuasion … within the new covenant brought about through Christ’s Atonement” (Brent Schmidt, Relational Faith, p. 11). That’s what Paul wanted to “further” among God’s chosen ones as he shared knowledge of Truth “in hope of eternal life.”

Faith, truth, and hope are also something Paul wants others to share. As I mentioned, he left Titus in Crete to appoint elders, and the next thing Paul focuses on in his letter is qualifications for those elders. Some of those qualifications have to do with the elder’s family, others with his character, and finally with his commitment to teaching God’s word correctly (Titus 1:5-9).

He must hold firmly to the faithful message as it has been taught, so that he will be able to give exhortation in such healthy teaching and correct those who speak against it.

For there are many rebellious people, idle talkers, and deceivers, especially those with Jewish connections, who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:9-11, NET

Here’s where the NET translators made what I think is a misstep. They translated “those of the circumcision” as “those with Jewish connections,” which implies that anyone with Jewish links was an issue when in reality Paul was addressing a specific faction that taught circumcision was necessary for salvation and wanted to enforce extra-Biblical Jewish teachings on top of God’s laws.

For this reason rebuke them sharply that they may be healthy in the faith and not pay attention to Jewish myths and commands of people who reject the truth. All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed. But as for you, communicate the behavior that goes with sound teaching.

Titus 1:13-2:1, NET

One of the responsibilities of ministers like Paul, Titus, and the elders Titus was entrusted to pick out is to help other believers stay healthy in their faith. Here, Paul indicates that we can stay healthy in the faith by holding fast to truth (rather than rejecting it), acknowledging God by doing good deeds, and making sure our behavior aligns with sound teaching.

Image of four people studying the Bible together overlaid with text from Titus 3:1, 8, NET version: “Remind them ... to be ready for every good work. ... This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.”
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To Behave As God Intends

There’s a big focus here in Paul’s letter to Titus on good behavior and works. Paul instructs Titus to “communicate the behavior that goes with sound teaching” (NET) or “say the things which fit sound doctrine” (Titus 2:1, WEB). He then goes on to give instructions specifically for older men and women, for younger women, for young men like Titus, and for servants (Titus 2:1-10). Then, Paul shares instructions that apply to all groups.

For the grace of God has appeared, bringing salvation to all people. It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ. He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good. So communicate these things with the sort of exhortation or rebuke that carries full authority. Don’t let anyone look down on you.

Titus 2:11-15, NET

Here’s another spot where the phrasing in this translation really grabs my attention. It is “the grace of God” that “trains us to reject godless ways ” and to live in a way that honors God. This really highlights that grace is a gift that carries covenant obligations rather than some sort of carte blanche to live however we like. Jesus died to “set us free from every kind of lawlessness” and turn us into a people “who are eager to do good works” (NET footnote on 2:15 and other, more literal, translations add “works”).

Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work. …

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. …

 Here is another way that our people can learn to engage in good works to meet pressing needs and so not be unfruitful. 

Titus 3:1, 8, 14, NET

It might seem surprising how much Paul focuses on works in this letter since he’s so often cited as the one who talks about dying to the law and not being saved by works. Reading his letter to Titus really hammers home how often Paul is misinterpreted. Here, as in all his letters, he teaches that New Covenant Christians are supposed to keep the spirit of the law; this actually carries a higher expectation than simply keeping the letter. And though we’re certainly not saved by our own works, we are saved with the expectation that we will then do good works.

To Maintain a Godly Perspective

Image of a man reading the Bible with the blog's title text and the words "Paul's letter to Titus focuses on furthering each believer's faith, behaving as God intends, and maintaining a Godly perspective on the self, fellow believers, and those outside the faith."
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The last of the three main themes that I see Paul focusing on in Titus has to do with how to view other people and your own calling. Remember, he has already reminded Titus that “the grace of God has appeared, bringing salvation to all people” (Tit. 2:11, NET). All, not just some. That doesn’t mean Paul thinks every human being is automatically saved as a result of Jesus’s death, but it does mean that He didn’t die for only one group of people. God loves the whole world and offers salvation to everyone. We must never forget that.

 Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work. They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people. For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.  But “when the kindness of God our Savior and his love for mankind appeared, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, whom he poured out on us in full measure through Jesus Christ our Savior. And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”

Titus 3:1-7, NET

The same mercy that saved us is available to even the most irritating people we meet. And as people who were just like that before our relationship with God (and could be just as “foolish, disobedient, misled, enslaved, … evil and … hateful” again if we reject God’s guidance), we should have compassion toward those who have not (yet) accepted the gift of God’s powerful grace. It is “this saying” which is “trustworthy” and that Paul calls Titus to insist upon so that Christians might focus intently on “engaging in good works.”

This saying is trustworthy, and I want you to insist on such truths, so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. But avoid foolish controversies, genealogies, quarrels, and fights about the law, because they are useless and empty. Reject a divisive person after one or two warnings. You know that such a person is twisted by sin and is conscious of it himself.

Titus 3:8-11, NET

As I mentioned in my last two posts (“Do Not Forsake” and “The Necessity of Godly Conflict Resolution and Forgiveness“), there are times when we need to reject fellowship with someone who is sinful and toxic. One of the few times we’re told to do this is when someone is purposefully, unrepentantly causing divisions and quarrels. Spreading discord is one of the seven abominable things that God hates (Prov. 6:16-19). This means that we also need to vigilantly watch ourselves and make sure we avoid such useless, empty fights.

Paul’s letter to Titus is encouraging and instructive. He wants Titus and others who, like him, are entrusted with teaching and leading roles, to help further other believer’s faith, to behave as God intends, and to maintain a Godly perspective on themselves, their fellow believers, and those outside the faith. Those who aren’t elders or in other leadership roles can also learn from this, because the things Paul focuses on teaching and encouraging are the things we’re supposed to work on as well. We need to commit to growing in the faith, to making sure our deeds align with God’s ways, and to having a humble, godly perspective.

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The Importance of Accepting Correction

The Importance of Accepting Correction

Marissa

I think, in theory at least, we can agree that being able to accept correction is a valuable skill. We might even be able to say we appreciate feedback and constructive criticism, or modestly say that we’re big enough to acknowledge our faults and change when needed.

But even though we can learn to appreciate criticism and correction that helps us improve, hearing such things isn’t always easy. In fact, I’m not sure it ever gets “easy,” though it can become easier. Most of us have a tendency to get defensive and feel some degree of resentment when people offer a critique or dare correct us. This is especially true if we haven’t asked for feedback but they offer it anyway. Such criticism might also pull us toward depression or make us feel like giving up.

As Christians, though, we’re suppose to be open to correction. Primarily, we have a duty to listen to correction from God, which comes through His word and His spirit. Godly correction can also come through people who are guided by the Lord. This sort of correction is often harder for us to hear because we might feel like other people haven’t any right to judge us.

Correction From The Lord

Before we get back to the topic of people correcting us, let’s talk about correction from God. If anyone has a right to tell us how to live our lives, it’s the one who created us, the universe, and the Laws that govern both. When we commit to following Him, we also commit to living our lives the way He tells us to and changing when/if He points out that we’re doing something wrong. Read more →

The Problem With Following People (Including Yourself)

The Problem With Following People (Including Yourself)

Marissa

If you’ve been a Christian for any length of time, you’ve probably noticed people in the church don’t always act Christ-like. For many, the worst hurts they’ve suffered from another human being came from someone who called themselves “Christian.” Even if that’s not the case for you, I’m sure you’ve seen pettiness, hypocrisy, and other issues among God’s people.

Yet even though we know human beings aren’t perfect, there’s still a tendency to align ourselves with them. We’ve all known people who found a teacher they like so much they’ll follow him even if he contradicts the Bible. Maybe we’ve even been there ourselves, often without even realizing it. We might also have seen churches break into factions when leaders disagree over a point of doctrine, and then followed one of those leaders as the group splits apart.

When you go through something like that often enough, it’s easy to lose trust in other people. Maybe we stop relying on other Christians, or refuse to listen to the ministry, or become obsessively critical of others. We might decided we’re the only reliable authority on scripture and that it’s dangerous to listen to anyone else.

Wanting someone to follow as an authority, or rejecting others and their ideas to avoid getting hurt, are both natural human impulses. But that doesn’t make either of them a good thing. Whenever we trust a human being (including ourselves) more than God, we’re going to get into trouble. We need to find a balance that lets us live in unity with our brethren while following God first and foremost. Read more →

What Is A Minister?

Marissa

So many people, across every Christian denomination, are becoming fed-up with church. Last week, we talked about how part of the reason people say they leave the church is how badly they were treated by fellow believers. Another reason people give for leaving, or at least rejecting “organized religion,” is how they’ve been treated by the ministry.

What is a Minister? | marissabaker.wordpress.comI’ve been blessed in that I’ve had both good and bad experiences with people in ministry roles. I know others who have only seen exploitative, authoritarian, or otherwise bad examples of the ministry. To keep hold of our faith, sometimes we have to be able to look past men like this and cling fast to God. We can’t fall into the trap of blaming Him for what people do. In fact, He’s probably upset even more upset than we are. How would you feel if someone started mis-treating your children while saying that they served you?

Seeing so many examples of what the ministry shouldn’t be leads some to think perhaps there shouldn’t be a ministry or human leadership roles in the church at all. There are too many scriptures that talk about the proper role of ministers, though, for me to agree. Rather, it make me ask, “Ideally, what does God want the ministry to do?” and “How can we recognize a true minister?” If we can answer those questions, perhaps we can encourage the people who do have leadership and teaching abilities towards being the kind of ministers God wants so see. Perhaps some of us can even fill those roles.

Puts Christ First

Jesus Christ is the Head over all things to the church (Eph. 1:22) and the Head of each individual (1 Cor. 11:3). A true minister will acknowledge Christ as his Head, and also respect Christ’s role as your Head.

Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand. (2 Cor. 1:24)

Good ministers also recognize that any authority they do have comes from Jesus. He is the One who appoints ministry roles in order that His people might grow towards perfection and be edified in unity (Eph. 4:11-16).

And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry (1 Tim. 1:12)

I dare say no one has had an experience quite like Paul’s conversion and calling, but everyone in a ministry role owes their appointment to Jesus Christ. If their allegiance lies anywhere else, then they are not a true minister. As believers we cannot build on any foundation other than Jesus Christ, and as teachers we cannot lay any other foundation and expect to prosper (1 Cor. 3:11-13).

Not A “Hireling”

I’m of two minds regarding the paid ministry. One the one hand, it is clear in scripture that the people who serve God’s people are supposed to be supported by the brethren. On the other hand, it seems that (in the church as well as in the world) the more money involved the more likely people are to become corrupt.

If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel. (1 Cor. 9:11-14)

Paul did not choose to live off the churches’ money and generosity, but he would have had every right to do so. Similarly, when Jesus sent the 70 out to preach He told them to dwell as guests in one house “eating and drinking such things as they give, for the laborer is worthy of his wages” (Luke 10:7). Paul uses the same phrase in 1 Timothy when explaining why elders deserve respect (1 Tim. 5:17-18).

What is a Minister? | marissabaker.wordpress.com
( Paul Woods, via Flickr, CC BY-NC-SA)

The problems are more likely to arise, I think, when ministers are hired and paid by a corporation rather than supported by their local churches. To be fair, I have seen good and bad ministers in both independent and corporate churches, but I do think the corporate ministry is more likely to attract more of the sort of people who are in it for the prestige, politics, and paycheck.

But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. (John 10:12-13)

Again, I want to stress that not all paid ministers have this attitude. I do think, however, that a system in which ministers are dependent on a corporate group for money and assignments rather than being connected to a local congregation is more likely to produce “hirelings” who are not invested in truly caring for Christ’s sheep.

Helpers of Your Joy

We already quoted 1 Corinthians 1:24, which describes the ministry’s role as “fellow workers for your joy.” The King James Version renders this “helpers of your joy.” There are times for correcting those who teach other doctrines and rejecting heretics “after the first and second admonition,” as Paul told Timothy and Titus (1 Tim. 1:3-8; Tit. 3:10-11). Discipline and rule is not a minister’s main role, though. A minister’s influence in a congregation should bring joy and peace. If someone needs corrected, it should be done with the respect due a family member (1 Tim. 5:1-2).

When Paul gives instructions to Timothy and Titus, he tells them to remind the brethren of our foundation in Christ, to teach and encourage, to exercise godliness, to shun profanity and nonsense, and to live peaceably (1 Tim. 4:6-7; 2 Tim. 2:14-16; Tit. 2:1-15). Basically, they were to do what Paul himself did — teach the brethren and equip them with the tools needed so they could draw closer to God and not “be corrupted from the simplicity that is in Christ” (2 Cor. 11:3).

Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure. (Phil. 2:12-13)

Notice that Paul wanted this church group to be able to work toward salvation without his help or presence, recognizing that it was God who worked in them. This didn’t eliminate the need for Paul’s role, but it meant they weren’t supposed to be dependent on any human minister. Other believers, including the ministry, can help us on the road to salvation, but they are not the One “who works in you” (1 Cor. 3:4-11).

That is the key to what make a true minister — they seek God first, and do everything they can to make sure the people they serve also seek God first and develop a relationship with Him. Really, it just means they are doing the same thing that every believer should be doing. They are showing love and helping their brethren in the best way they can using their specific gifts. There is much more to a minister’s role than this, but this is where everything has to start.