Ecclesiology: The Biblical Ordinances of the Church.

The Meaning of an Ordinance:

An Ordinance is an outward and visible symbolic rite commanded in the Bible to be practiced by the church which sets forth a central truth of the Christian faith. It is a memorial or reminder of some precious historical event of great significance. Willmington p. 708

The Distinction between Sacrament and Ordinance.

“A sacrament is something presented to the senses, which has the power, by divine institution, not only signifying, but also efficiently conveying grace.” (as defined by the Roman Catholic Council of Trent in 1551)

An Ordinance therefore differs from a sacrament in that it is performed not to obtain grace, but because the one observing it has already obtained grace.

The Number of the Ordinances.(from Willmington p.708)

The Roman Catholic Church teaches there are seven sacraments. These are: ordination, confirmation, matrimony, extreme unction, penance, baptism, the eucharist (communion).Of these seven the New testament lists but two, and (as we have already seen) regards them as memorial ordinances and not sacraments. They are the Lord’s Supper and Baptism.

A. The Lord’s Supper.

1. The Scriptures describing the Lord’s Supper.

Matthew 26 :26-30; Mark 14:22-26, 1 Cor 11:23-24

Luk 22:17  And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves:

Luk 22:18  for I say unto you, I will not drink from henceforth of the fruit of the vine, until the kingdom of God shall come.

Luk 22:19  And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you: this do in remembrance of me.

Luk 22:20  And the cup in like manner after supper, saying, This cup is the new covenant in my blood, even that which is poured out for you.

2. The Names for the Lord’s Supper.

a. The Eucharist (Greek for “giving of thanks”.) Taken from 1 Cor 11:24  and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me.

b. The Eulogia (Greek word for “blessing”). Taken from 1 Cor 10:16 “the cup of blessing”

c. The Prosphora (Greek word for “offering”). This came from gifts for the poor given at the supper.

d. Communion. This name is derived from 1 Cor 10 : 16 “ the communion of the blood of Christ.”

RWP A communion of the blood of Christ (Koinéōnia tou haimatos tou Christou). Literally, a participation in (objective genitive) the blood of Christ. The word Koinéōnia is an old one from Koinéōnos, partner, and so here and Phi_2:1; Phi_3:10. It can mean also fellowship (Gal_2:9) or contribution (2Co_8:4; Phi_1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for Koinéōnia in reference to “the body of Christ.”

The bread which we break (ton arton hon klōmen). The loaf. Inverse attraction of the antecedent (arton) to the case (accusative) of the relative (hon) according to classic idiom (Robertson, Grammar, p. 488). Artos probably from arō, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in 1Co_11:24-27.

Is it not the communion of the blood of Christ? - Is it not the emblem by which the blood of Christ is exhibited, and the means by which our union through that blood is exhibited? Is it not the means by which we express our attachment to him as Christians; showing our union to him and to each other; and showing that we partake in common of the benefits of his blood? The main idea is, that by partaking of this cup they showed that they were united to him and to each other; and that they should regard themselves as set apart to him. We have communion with one κοινωνία  koinōnia,) that which is in “common,” that which pertains to all, that which evinces fellowship) when we partake together; when all have an equal right, and all share alike; when the same benefits or the same obligations are extended to all. And the sense here is, that Christians “partake alike” in the benefits of the blood of Christ; they share the same blessings; and they express this together, and in common, when they partake of the communion.

e. The Breaking of the Bread.

Act 2:42  And they continued stedfastly in the apostles' teaching and fellowship, in the breaking of bread and the prayers.

Act 2:46  And day by day, continuing stedfastly with one accord in the temple, and breaking bread at home, they did take their food with gladness and singleness of heart,

A.Clark: And in breaking of bread - Whether this means the holy eucharist, or their common meals, it is difficult to say. The Syriac understands it of the former. Breaking of bread was that act which preceded a feast or meal, and which was performed by the master of the house, when he pronounced the blessing - what we would call grace before meat. See the form on Mat_26:26

RWP : It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord’s Supper at first, a combination called agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1Co_11:20. Hence it is possible that what is referred to here is the Lord’s Supper following the ordinary meal. “To simply explain tēi klasei tou artou as=‘The Holy Communion’ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Act_20:7 they seem to have come together especially for the observance of the Lord’s Supper. Perhaps there is no way to settle the point conclusively here.

2. The different Views of the Lord’s Supper.

a. Transubstantiation

The Roman Catholic Doctrine which teaches that the bread and wine actually become the body and blood of Christ when consecrated,  by the priest during mass even though they still look and taste the same. Thus the one partaking, literally eats Christ’s flesh and drinks His blood. Needless to say this is without Scriptural support.

In fact it is totally refuted by the Book of Hebrews. WNT

Heb 7:24  but He, because He continues for ever, has a priesthood which does not pass to any successor.

Heb 7:25  Hence too He is able to save to the uttermost those who come to God through Him, seeing that He ever lives to plead for them.

Heb 7:26  Moreover we needed just such a High Priest as this--holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;

Heb 7:27  who, unlike other High Priests, is not under the necessity of offering up sacrifices day after day, first for His own sins, and afterwards for those of the people; for this latter thing He did once for all when He offered up Himself.

Heb 9:12  and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal redemption for us.

Heb 9:13  For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity,

Heb 9:14  how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your consciences from lifeless works for you to serve the ever-living God?

Heb 9:24  For not into a Holy place built by men's hands--a mere copy of the reality--did Christ enter, but He entered Heaven itself, now to appear in the presence of God on our behalf.

Heb 9:25  Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking with him blood not his own.

Heb 9:28  so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from sin, to those who are eagerly expecting Him, to make their salvation complete.

Heb 10:11  And while every priest stands ministering, day after day, and constantly offering the same sacrifices--though such can never rid us of our sins--

Heb 10:12  this Priest, on the contrary, after offering for sins a single sacrifice of perpetual efficacy, took His seat at God's right hand,

b. Consubstantiation

Consubstantiation is a theological doctrine that (like Transubstantiation) attempts to describe the nature of the Christian Eucharist in concrete metaphysical terms. It holds that during the sacrament, the fundamental "substance" of the body and blood of Christ are presentalongside the substance of the bread and wine, which remain present. The doctrine of consubstantiation is often held in contrast to the doctrine of transubstantiation. The adjective consubstantial however describes a different theological concept.

The doctrine of consubstantiation is erroneously identified as the eucharistic doctrine of Martin Luther,[1] who defined his doctrine as thesacramental union.[2] While some Lutherans believe in consubstantiation, others reject the concept because it substitutes what they believe to be the biblical doctrine with a philosophical construct and implies, in their view, a natural, local inclusion of the body and blood of Christ in the consecrated bread and wine of the eucharist.[3]<Wikipedia.org/ wiki/ consubstattiation>

c. Memorialisation.

The Doctrine which teaches that the bread and the wine are mere symbols to remind and aid the believer in observing both the first and second comings of our Lord. This practice is both Scriptural and sensible .

1Co 11:23  For it was from the Lord that I received the facts which, in turn, I handed on to you; how that the Lord Jesus, on the night He was to be betrayed, took some bread,

1Co 11:24  and after giving thanks He broke it and said, "This is my body which is about to be broken for you. Do this in memory of me."

1Co 11:25  In the same way, when the meal was over, He also took the cup. "This cup," He said, "is the new Covenant of which my blood is the pledge. Do this, every time that you drink it, in memory of me."

1Co 11:26  For every time that you eat this bread and drink from the cup, you are proclaiming the Lord's death--until He returns.

1Co 11:27  Whoever, therefore, in an unworthy manner, eats the bread or drinks from the cup of the Lord sins against the body and blood of the Lord.

1Co 11:28  But let a man examine himself, and, having done that, then let him eat the bread and drink from the cup.

1Co 11:29  For anyone who eats and drinks, eats and drinks judgement to himself, if he fails to estimate the body aright.

1Co 11:30  That is why many among you are sickly and out of health, and why not a few die.

1Co 11:31  If, however, we estimated ourselves aright, we should not be judged.

4. The Old Testament Type of the Lord’s Supper.

A beautiful Type is seen in the Passover Lamb and the sprinkled blood of which saved the Israelite from the death plague in Egypt prior to the Exodus. Willmington. p.709

Exo 12:12  For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast. And I will execute judgments against all the gods of Egypt. I am Jehovah.

Exo 12:13  And the blood shall be a sign to you upon the houses where you are. And when I see the blood, I will pass over you. And the plague shall not be upon you for a destruction when I smite in the land of Egypt.

Exo 12:21  Then Moses called for all the elders of Israel and said to them, Draw out and take a lamb for yourselves according to your families, and kill the passover.

Exo 12:22  And you shall take a bunch of hyssop and dip in the blood in the bowl, and strike the lintel and the doorposts with the blood in the bowl. And none of you shall go out of the door of his house until the morning.

Exo 12:26  And it will be, when your sons shall say to you, What is this service to you?

Exo 12:27  Then you shall say, It is the sacrifice of Jehovah's passover, who passed over the houses of the sons of Israel in Egypt, when He struck the Egyptians and delivered our houses. And the people bowed and worshiped.

Note that in the New Testament Paul connects the Passover Lamb with the Lord’s Table.

1Co 5:7  Therefore purge out the old leaven so that you may be a new lump, as you are unleavened. For also Christ our Passover is sacrificed for us.

1Co 5:8  Therefore let us keep the feast; not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

Removing all leaven or yeast

5. The Purpose of the Lord’s Supper

The Lord’s Supper has Three Aspects :

a. We are to look backwards.

1Co 11:26  For every time that you eat this bread and drink from the cup, you are proclaiming the Lord's death--until He returns.

b. We are to look inwards.

1Co 11:28  But let a man examine himself, and, having done that, then let him eat the bread and drink from the cup.

c. We are to look forward.

“Until He Returns.” 1 Cor. 11:26

6. The Partakers of the Lord’s Supper.

Who are invited to the Table. It is only for believers. In Africa there was a special believers meeting for the Lord’s Supper. It does include all believers. It should not be used as a disciplinary means where certain ones are excluded.

Some denominations refuse to allow believers from other denominations to partake with them. They are exclusive.

7. The Prerequisites of the Lord’s Supper.

A prerequisite is a required prior condition. If something is required in advance of something else. vocabulary.com

Individuals who are forbidden are the unsaved and the unclean. To the Unsaved the Apostle John wrote for us John 3:16  For God so loved the world that He gave His only-begotten Son, that whoever believes in Him should not perish but have everlasting life.

For the Unclean He wrote :1Jn 1:9  If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

8. The Penalty for eating unworthily.

1Co 11:29  For he who eats and drinks unworthily eats and drinks condemnation to himself, not discerning the Lord's body.

1Co 11:30  For this cause many among you are weak and sickly, and many sleep.

Unworthily: irreverently anaxiōs

Thayer Definition:

1) in an unworthy manner

Eateth and drinketh damnation - Κριμα, Judgment, punishment; and yet this is not unto damnation, for the judgment or punishment inflicted upon the disorderly and the profane was intended for their emendation; for in 1Co_11:32, it is said, then we are judged, κρινομενοι, we are chastened, παιδευομεθα, corrected as a father does his children, that we should not be condemned with the world.

not discerning — not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord’s body. Most of the oldest manuscripts omit “Lord’s” (see 1Co_11:27). Omitting also “unworthily,” with most of the oldest manuscripts, we must translate, “He that eateth and drinketh, eateth and drinketh judgment to himself, IF he discern not the body” (Heb_10:29). The Church is “the body of Christ” (1Co_12:27). The Lord’s body is His literal body appreciated and discerned by the soul in the faithful receiving, and not present in the elements themselves.

The Communion service among the fickle and self-centered Corinthians had so involved themselves in the supper that they and totally ignored the other saints and the Saviour Himself. As a result some would stuff themselves with food and drink while others would go away hungry from the Agape Feasts. [fellowship meals with breaking of Bread] The Communion service was then limited to the Bread and the Wine.

9. The Frequency of the Lord’s Supper.

How often should it be observed? Some churches do it every three months and usually precede it by a preparation service during the week prior to the Celebration. Other do it every months while still other once a week. After the death and Resurrection of our Lord the disciples seem to have observed it every day at the end of a meal together.Acts 2:46 and Acts 20:7

Actually, the Scriptures do not specify the frequency.

Ecclesiology: Deaconess and Women in Ministry.

Rom 16:1  Herewith I introduce our sister Phoebe to you, who is a servant of the Church at Cenchreae,

Pictured above is the REC Deaconess in Cuba, Dss. Dalvis Baptisa. The REC mission work in Cuba is a work of the Diocese of Western Canada and Alaska.

Who is a servant of the church (ousan diakonon tēs ekklēsias). The etymology of diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Phi_1:1; 1Ti_3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “tēs ekklēsias” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1Ti_3:8-13 Paul has a discussion of gunaikas (1Ti_3:11) either as women as deaconesses or as the wives of deacons (less likely though possible).

The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1Ti_5:9.

This indicates that both men and women may serve in this office of deacon and the Scriptures do have much to say about a woman’s role in the church.

Immediately after the ascension of Christ into heaven from the Mt of Olives women were gathered together with the disciples in the Upper Room in Jerusalem.

In Acts 5:14 there were many women with the men who believed. One of the early converts, Mary, the mother of John Mark, offered her home as a meeting place for the early believers. Lydia did the same in Philippi. Acts 16:14-15.

At the end of Romans eight out of twenty-six mentioned as servants of Christ are women. Philip has four daughters who prophesied . Acts 21:8-9.

Aquila and Priscilla were used to instruct Apollos Acts 18:24-26.

Biblical Instructions for Women’s Ministry.

Women have a vital place in Evangelism.

Psa 68:11  The Lord giveth the word: the women that publish the tidings are a great host.

Great was the company of those that published it - Margin, army. More literally, “The women publishing it were a great host.” The word used is in the feminine gender, and refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exo_15:20-21; Jdg_11:34; Jdg_21:21; 1Sa_18:6-7. The idea here is, that when there was a proclamation of war - when God commanded his people to go out to battle, and to take with them the ark, the females of the land - the singers - were ready to make known the proclamation; to celebrate the will of the Lord by songs and dances; to cheer and encourage their husbands, brothers, and fathers, as they went out to the conflict. The result is stated in the following verse.

Areas where Women are not to serve.

1Ti 2:11  Let a woman learn in quietness with all subjection.

1Ti 2:12  But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.

Robinson’s Word Pictures RWP I permit not (ouk epitrepō). Old word epitrepō, to permit, to allow (1Co_16:7). Paul speaks authoritatively.

To teach (didaskein). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear.

Nor to have dominion over a man (oude authentein andros). The word authenteō is now cleared up by Kretschmer (Glotta, 1912, pp. 289ff.) and by Moulton and Milligan’s Vocabulary. See also Nageli, Der Wortschatz des Apostels Paulus and Deissmann, Light, etc., pp. 88f. Autodikeō was the literary word for playing the master while authenteō was the vernacular term. It comes from auṫhentes, a self-doer, a master, autocrat. It occurs in the papyri (substantive authentēs, master, verb authenteō, to domineer, adjective authentikos, authoritative, “authentic”). Modern Greek has aphentes = Effendi = “Mark.”

J. Gill But I suffer not a woman to teach,  They may teach in private, in their own houses and families; they are to be teachers of good things, Tit_2:3. They are to bring up their children in the nurture and admonition of the Lord; nor is the law or doctrine of a mother to be forsaken, any more than the instruction of a father; see Pro_1:8. Timothy, no doubt, received much advantage, from the private teachings and instructions of his mother Eunice, and grandmother Lois; but then women are not to teach in the church; for that is an act of power and authority, and supposes the persons that teach to be of a superior degree, and in a superior office, and to have superior abilities to those who are taught by them:

1Co 14:33  for God is not a God of confusion, but of peace; as in all the churches of the saints.

1Co 14:34  Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.

1Co 14:35  And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church.

For it is a shame - It is disreputable and shameful; it is a breach of propriety. Their station in life demands modesty, humility, and they should be free from the ostentation of appearing so much in public as to take part in the public services of teaching and praying. It does not become their rank in life; it is not fulfilling the object which God evidently intended them to fill. He has appointed people to rule; to hold offices; to instruct and govern the church; and it is improper that women should assume that office upon themselves. Barnes.

Nowhere in the New testament is a women ever commended to serve as an elder. In 1 Tim 3:1-7 and Titus 1:5- 9  which list the qualifications for an elder, theses can refer only to men.

Let not a woman enter a service for the Lord which by her very nature she in not created for.

Putting a woman into responsibilities meant for men misuses their God-given calling and forfeits their areas of greatest ministry. John MacArthur.

To know the Scriptural Pattern is absolutely essential. We should aim all our labours towards the ideal. This is the best practical way for this situation.

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Ecclesiology : Deacons and Deaconesses

The Choice of seven Deacons in the Jerusalem Assembly.

Act 6:1  At that time, as the number of disciples grew, Greek-speaking Jews complained about the Hebrew-speaking Jews. The Greek-speaking Jews claimed that the widows among them were neglected every day when food and other assistance was distributed.

Act 6:2  The twelve apostles called all the disciples together and told them, "It's not right for us to give up God's word in order to distribute food.

Act 6:3  So, brothers and sisters, choose seven men whom the people know are spiritually wise. We will put them in charge of this problem.

Act 6:4  However, we will devote ourselves to praying and to serving in ways that are related to the word."

Act 6:5  The suggestion pleased the whole group. So they chose Stephen, who was a man full of faith and the Holy Spirit, and they chose Philip, Prochorus, Nicanor, Timon, Parmenas, and  Nicolaus, who had converted to Judaism in the city of Antioch.

Act 6:6  The disciples had these men stand in front of the apostles, who prayed and placed their hands on these seven men.

Act 6:7  The word of God continued to spread, and the number of disciples in Jerusalem grew very large. A large number of priests accepted the faith.

Note here ;

1. The Apostles task was prayer and the Ministry of the Word of God.v.2,4

2. They chose seven men for the job of deacon who were spiritually wise. v.3

So often the pastor or elders get involved in things that lay people would love to do.

3. So they chose Stephen, who was a man full of faith and the Holy Spirit. The first Choice was the man who was to become the very first Christian Martyr. His qualifications were that he was full of faith and the Holy Spirit. Would to god that all deacons were so qualified.

4. Both Stephen and Philip were men who had a broader ministry than just serving widows.v.5

Nicolaus A proselyte - A “proselyte” is one who is converted from one religion to another. See the notes on Mat_23:15. The word does not mean here that he was a convert to “Christianity” - which was true - but that he had been converted at Antioch from paganism to the Jewish religion. As this is the only proselyte mentioned among the seven deacons, it is evident that the others were native-born Jews, though a part of them might have been born out of Palestine, and have been of the denomination of “Grecians,” or “Hellenists.”

Of Antioch - This city, often mentioned in the New Testament (Act_11:19-20, Act_11:26; Act_15:22, Act_15:35; Gal_2:11, etc.), was situated in Syria, on the river Orontes, and was formerly called “Riblath.” It is not mentioned in the Old Testament, but is frequently mentioned in the Apocrypha. It was built by Seleucus Nicanor, b.c. 301, and was named “Antioch,” in honor of his father Antiochus. It became the seat of empire of the Syrian kings of the Macedonian race.

5. Because of the proper structuring of the assembly the Word of God continued to spread and the number of believers in Jerusalem became very large.

Definition of Deacon

deacon διάκονος Gk diakonos Thayer Definition: 1) one who executes the commands of another, especially of a master, a servant, attendant, minister 1a) the servant of a king 1b) a deacon, one who, by virtue of the office assigned to him by the church, cares for the poor and has charge of and distributes the money collected for their use 1c) a waiter, one who serves food and drink.

Qualifications for Deacons

1Ti 3:8  Deacons must also be of good character. They must not be two-faced or addicted to alcohol. They must not use shameful ways to make money.

1Ti 3:9  They must have clear consciences about possessing the mystery of the Christian faith.

1Ti 3:10  First, a person must be evaluated. Then, if he has a good reputation, he may become a deacon.

1Ti 3:11  Their wives must also be of good character. They must not be gossips, but they must control their tempers and be trustworthy in every way.

1Ti 3:12  A deacon must have only one wife. Deacons must manage their children and their families well.

1Ti 3:13  Those deacons who serve well gain an excellent reputation and will have confidence as a result of their faith in Christ Jesus.

1. They must also be of good character. v.8

σεμνός semnos

Thayer Definition:

1) august, venerable, reverend

2) to be venerated for character, honourable

2a) of persons

2b) of deeds

A. Clark :Grave - Of a sedate and dignified carriage and conduct.

2. They must not be two-faced - double-tongued

nor addicted to alcohol.

3.  They must not use shameful ways to make money.

G146 αἰσχροκερδής aischrokerdēs

Thayer Definition: 1) eager for base gain, greedy for money

4. 1Ti 3:9  They must have clear consciences about possessing the mystery of the Christian faith. GW

1Ti 3:9  but holding the secret truths of the faith with a clear conscience. WNT

Barnes : Holding the mystery of the faith - On the word “mystery,” see notes on 1Co_2:7. It means that which had been concealed, or hidden, but which was now revealed. The word “faith” here, is synonymous with “the gospel;” and the sense is, that he should hold firmly the great doctrines of the Christian religion which had been so long concealed from people, but which were now revealed. The reason is obvious. Though not a preacher, yet his influence and example would be great, and a man who held material error ought not to be in office.

In a pure conscience - A mere orthodox faith was not all that was necessary, for it was possible that a man might be professedly firm in the belief of the truths of revelation, and yet be corrupt at heart.

5. He must be firstly evaluated.[well-tried]. v.10 and of good reputation.

6. Their wives also were to be qualified. not gossips nor bad tempered, and trustworthy.v. 11

7. A deacon must be monogamous and able to control and manage his own childrenv.12

1Ti 3:13  For those who have filled the deacon's office wisely and well, are already gaining for themselves an honourable standing, and are acquiring great freedom of speech in proclaiming the faith which rests on Christ Jesus.

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