Ordination of Officers

By Ellis Crum

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     In order for a congregation to have official elders and deacons it is not only necessary that they be selected by the congregation, but that they be appointed by some official. Authoritative teaching requires previous authorization, is a principle fully taught in God's Word. Elders are not to be a legislative or lawmaking body; they are to enforce the teaching already incorporated in the divine law book. Man cannot rightfully assume any office either temporal or spiritual without proper authorization.

     The act of ordination is performed in the church, and for the church, but not by the church! Elders cannot appoint themselves, nor can they scripturally appoint other elders. We read in Revelation 2:2 about some who "say they are apostles, and are not." I wonder if this is not true of other officers today! Such should be "tried" today, and if they are found "liars" the proper steps should be taken.

     Bishops are made by the Holy Spirit, according to Acts 20:28, but let us see if it is without the instrumentality of human beings, as some teach. In Acts 14:23 we read that Paul and Barnabas after preaching the gospel and confirming the souls of the disciples, followed by exhortation, "ordained them elders in every church." Here the act of ordination is performed by an apostle of Christ--Paul, and an apostle of the church--Barnabas, who was doing the work of an evangelist. From this passage some might conclude that the presence of an apostle is necessary before elders could be placed into office. This is not the case, as can be seen from Titus 1:5: "For this reason I left you [behind] in Crete, that you might set right what was defective and finish what was left undone, and that you might appoint elders and set them over the churches (assemblies) in every city as I directed you" (Amplified N. T.) Here is a man who was doing the same type of work that Timothy was doing. There is no indication that he had any spiritual gift, as did Timothy. He was commanded to ordain elders in the absence of an apostle. Thus it becomes apparent that apostles could appoint officers selected by the congregation as we read in Acts 6:3-6, that the apostles and evangelists could jointly ordain elders, and also that evangelists could perform the task of ordination by themselves. If men were made elders by the Holy Spirit alone, then the qualifications for officers would not have been given; just regulations would have been given, as the case with those possessing spiritual gifts especially the prophets.

     All officers must be qualified BEFORE APPOINTMENT. Something happens AFTER APPOINTMENT. They become something they were not before! Note: 1. "Elders" become such by age; they have to be such before they can become bishops. 2. Overseers they do not become by age; the mere circumstance of age or sex gives no one authority in the church. 3. An old man may not rule the congregation simply because he is an "elder." 4. The aged men must be set apart for this work by evangelists. 5. Only the act of ordination can make an "elder," a New Testament pastor. 6. Before ordination the man is an "elder;" after ordination he is an "elder." 7. Before ordination he is an "elder" without authority; afterwards he is an elder vested with authority to rule the flock of God. 8. The act of ordination gives the office; this act alone gives authority. 9. The elders Titus ordained were something more after the act than they were before--not as to age, not as to qualifications, but relating to office and authority. 10. Timothy and Titus were not only commissioned by Paul (apostolic authority) to ordain elders, but they were also empowered to teach and train their successors according to 2 Timothy 2:2. 11. The apostles alone had the right to

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make laws and legislate; this was their exclusive function; however, the work of ordination was transferable. 12. There is no scriptural authority for an evangelist to ordain one man into the office of elder or deacon, unless it is for the purpose of increasing or making a plurality in the presbytery, or among the deacons. 13. There is no authority for one evangelist ordaining another as an evangelist--this is the work of the elders (1 Tim. 4:14). For many of the above points we are indebted to Moses E. Lard's article on page 360 of Lard's Quarterly, Vol.2.

     The Greek word for "ordained" as used in Acts 14:23 means "To vote by stretching out the band; to create or appoint by vote; with the loss of the motion of extending the hand, to elect, appoint, create," according to Thayer. Some have erroneously concluded that elders should be voted into office, oftentimes only for a short specified term. The context shows that the use of the hands plainly refers to those of Paul and Barnabas, not the hands of the congregation!

     The practice of laying on of hands dates back into remote history. It was a common custom or practice in the time of the patriarchs. It was used in a symbolic sense in the Jewish era to the extent of laying hands on goats and inanimate objects. In the N. T. this was the means the Holy Spirit had the apostles use in conferring spiritual gifts; however, there are many occasions where, in the laying on of hands, no spiritual gift was given. The laying on of hands was used then and even now as a means of inducting men into office, both temporal and spiritual. The N. T. does not state that hands are to be laid on a certain part of the body. Our gesture of laying a hand upon the shoulder, or a formal handshake would serve equally well as a public sign that such men should be henceforth respected as officials. Officials are always officially proclaimed (Acts 6:5, 6; 13:1-3; 1 Tim. 4:14).

     While the N. T. does not specify a certain ceremony, it seems the general practice was prayer, fasting, and the laying on of hands, as noted in the above scriptures. Realizing the difficulty of a congregation arising above its leadership, the selection of officers should be preceded by much thought and prayer. Instead of a big basket dinner, the early church would approach such an occasion with fasting. True fasting is generally considered abstinence from food for twenty-four hours or more.

     An appropriate message stressing the duties of the officers to the church and the duties of the church to the officers should no doubt accompany the ordination service. It would probably be expedient to enquire publicly of the candidates, their wives, and the congregation if any knew of any thing that would disqualify them. It might also be well to enquire if any of the prospective officers know of any reason why they could not work together harmoniously. After official proclamation, the solemn occasion could be closed with a season of prayer--perhaps each officer leading in prayer along with the evangelist officiating in the ordination service. In the absence of divine legislation as to how officers are to be appointed, each evangelist is free to conduct such a meeting as he sees fit and in keeping with the solemnity of the occasion. It would seem wise to follow the Bible precepts that are given, rather than devise a human plan. Regardless of the type of program followed, it would seem absolutely impossible for an evangelist to come into an area on Saturday night, appoint elders, and go on his way rejoicing on Lord's Day. Such "evangelism" has left many congregations sorrowing for years!