A Biblical-Historical Model of Church Order, Part II
The Post-Apostolic Church Order (AD 70–)
In the previous post I described the prevalent local church order established by the apostles and their delegates during their ministry among the new churches throughout the world. However, because the foundational offices of apostles and prophets were temporary (1 Cor 12:28; Eph 2:20; 3:5; 4:11), and because the apostles and prophets exercised direct control over their various church plants, this model of church order could not continue beyond their passing. That is, after AD 70, when many original apostles had been martyred or began to otherwise expire, the need arose for itinerant apostles and prophets to establish a more permanent form of church governance that would survive them. Such a post-apostolic church order would not only have to be in continuity with what was already established in the middle of the first century, but it would also need to be reproducible from generation to generation.
We see the emergence of this post-apostolic church order already appearing in the later New Testament writings as well as the earliest post-New Testament Christian writings. These non-biblical writings are not themselves inspired or authoritative, but because they were written by those who ministered alongside the first generation of apostles, they help us see what the apostles actually established as the normative church order. They become vital historical sources to help us read the Bible in its actual historical context.
In the second half of the first century (c. AD 50–100), the Didache (or Teaching of the Twelve Apostles) was written over the course of several decades as a basic “how-to” manual of church order, including an early Christian instruction on baptism, the Lord’s Supper, and other pressing issues. It was likely written by leaders in Antioch for use by churches in the region planted by that larger church. In any case, we see within the text of the Didache a transition occurring from the itinerant leadership of apostles and prophets to a more stable local ministry. In Didache 11.3, we read, “And concerning the Apostles and Prophets, act thus according to the ordinance of the Gospel,” indicating that when Didache was written the churches were still under the roaming leadership of apostles and prophets. In fact, the Didache explains how these local churches and Christians can tell a true apostle or prophet from false apostles and prophets. However, anticipating that these foundational ministries would soon be passing off the scene, the Didache also says, “Appoint therefore for yourselves overseers (episkopoi) and deacons (diakonoi) worthy of the Lord, meek men, and not lovers of money, and truthful and approved, for they also minister to you the ministry of the prophets and teachers. Therefore do not despise them, for they are your honorable men together with the prophets and teachers” (Didache 15.1–2). The “prophets” and “teachers” most likely indicate prophets and early apostolic delegates such as Timothy, Titus, and others who had been established over local churches to shepherd them in their infancy. What we see here is a maturing of the churches and a transitioning from apostolic/prophetic ministries to local permanent offices. Among these offices, too, is an unnamed individual office of the preacher of God’s word: “My child, you shall remember, day and night, him who speaks the word of God to you, and you shall honor him as you honor the Lord, for where the Lord’s nature is spoken of, there is He present” (Didache 4.1). Here a distinct individual responsible for speaking the word of God may be singled out for special honor and respect, something we have not seen yet in the typical order of the apostolic period.
We also see this same kind of individual leader already present in the book of Revelation (around AD 95). In the messages to the seven churches of Asia Minor, Jesus repeatedly addressed the “messenger” (angelos) of each church: “To the messenger (angelos) of the church in Ephesus write,” “To the messenger (angelos) of the church in Smyrna write,” etc. Though some have taken this to refer to an angelic being, the term angelos in Greek is a general term that simply means “messenger,” either human or angelic. It is thus used of human messengers in the Greek translation of the Old Testament (Genesis 3:2–4; 16:7–12; 1 Samuel 19:11–20) and in the New Testament (Matthew 11:10; Luke 7:24, 27; James 2:25). In Revelation 2–3, though, we can be quite confident that a human messenger is meant by angelos. In the Greek text of the messages in chapter 2–3, Jesus addresses the angelos in the second person singular, commending the “messenger” for the good done as well as condemning the “messenger” for his failings. Most people reading the English text do not realize that Jesus is not addressing the whole church in the second person plural, but the messenger (angelos) of each church, who is responsible for the welfare of the local church body (see especially Revelation 3:15, 17, 19). Angelic beings could never be condemned for sin and urged to repent, so angelos must refer to a human leader in the local church who exercised distinct oversight among the elders .
In another book, the Shepherd of Hermas, written in the city of Rome beginning at about the same time as Revelation, we see an indication of a man among the leadership of the church in Rome occupying a distinct position of responsibility. In Shepherd of Hermas, Vision 2.8.3, we read, “Therefore you will write two little books, and you will send one to Clement and one to Grapte. Then Clement will send it to the cities abroad, because that is his job. But Grapte will instruct the widows and orphans. But you yourself will read it to this city, along with the elders (presbyteroi) who preside over the church.” Clement is singled out as the one responsible for representing the church of Rome to other churches, for he sends and receives messages, similar to the “messenger” of each church in Revelation 2–3.
Around AD 95, this Clement of Rome wrote a lengthy letter on behalf of the Roman elders to the church in Corinth admonishing them to unity after suffering from schism. In this letter Clement actually gives us an indication that the apostles did, in fact, establish a permanent church order intended to endure beyond the death of the apostles. Clement wrote: “And thus preaching through countries and cities, they [the apostles] appointed the first-fruits [of their labors], having first proved them by the Spirit, to be overseers (episkopoi) and deacons (diakonoi) of those who should afterwards believe” (1 Clement 42). A little later Clement wrote, “Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the overseer. For this reason, therefore, inasmuch as they had obtained a perfect foreknowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry” (1 Clement 44). Thus, Clement explains that the apostles established a permanent church order to endure in the local churches after their departure. This church order included the overseers (elders) and deacons (ministers). However, we also see that Clement himself is functioning as a supervising elder/overseer, with distinct responsibilities of oversight in the congregation. This is consistent with the individual called the “messenger” in the book of Revelation.
Within a few years, this threefold order of overseeing elder, elders, and deacons would be widespread throughout the entire Christian world, indicating that this was, in fact, the order established by the apostles near the end of the first century. By the early second century the three offices in a local church began to have distinct titles. Whereas Revelation called the lead elder the “messenger” (angelos), and Didache simply called him the “one who speaks the word of God to you,” the need developed to give this particular leader a consistent technical title. The name “overseer” (episkopos), which had originally been synonymous with “elder” (presbyeros) came to be used to describe this individual leader of the company of elders. Traditionally, the word episkopos is translated “bishop.” The “bishop” (episkopos) in each local church served alongside the company of elders (presbyteroi) and in conjunction with the deacons (diakonoi), and the “bishop” was himself one of the elders.
Around AD 110, Ignatius, bishop of Antioch, had been arrested, tried, and sentenced to death by the Roman governor. While being transported by Roman soldiers from Antioch in Syria to Rome to be fed to the wild animals for entertainment, he was able to stop in several cities in Asia Minor and receive visitors from nearby cities. Through the letters of Ignatius we see quite clearly that the threefold order of bishop, elders, and deacons was widespread throughout Asia Minor. We know, for example, that Onesimus (perhaps the slave of Philemon) was bishop of the church in Ephesus: “I have received in God’s name your whole congregation in the person of Onesimus, a man of inexpressible love who is also your earthly bishop (episkopos)” (Ignatius, Ephesians 1.3). We also know that Ignatius had been visited in Smyrna by leadership from the church in Magnesia: “I was found worthy to see you in the persons of Damas, your godly bishop (episkopos), and your worthy presbyters (presbyteroi) Bassus and Apollonius, and my fellow servant, the deacon (diakonon) Zotion” (Ignatius, Magnesians 2.1). Also, the famous Polycarp, who had been a disciple of the apostle John and who was appointed to his position by John, spent considerable time with Ignatius while the latter was in Smyrna. At one point Ignatius made this reference to the need for unity and submission to the established leadership in the church in Smyrna: “Pay attention to the bishop (episkopos), in order that God may pay attention to you. I am a ransom on behalf of those who are obedient to the bishop (episkopos), presbyters (presbyteroi), and deacons (diakonoi); may it be granted to me to have a place among them in the presence of God! Train together with one another: compete together, run together, suffer together, rest together, get up together, as God’s managers, assistants, and servants” (Ignatius, Polycarp 6.1).
Through numerous early church writings and historians, we know that Polycarp was the bishop of Smyrna, having likely been appointed by the Apostle John himself. We also know that in the church in Ephesus the bishop was Onesimus, perhaps the slave of the same name mentioned in Philemon. Many of these bishops, or “overseeing elders,” had been students of the apostles themselves and had been appointed to this position of oversight by the apostles, prophets, or their delegates.
Thus, what we see when the apostles and prophets pass off the scene is a distinct order of 1) overseer (episkopos), who was the presiding elder, or, in our modern term, the “senior pastor”; 2) the elders (functioning as pastors, teachers, evangelists, etc.), who had individual home groups or areas of pastoral responsibility; and 3) deacons (ministers, servants, administrators) who assisted the pastoral work of the elders. The congregation was not in charge. There was no distinction between a pastoral staff and elder board, and therefore there were not two leaders—chairman of elders and a senior pastor. There were no elders who were not pastors, nor pastors who were not elders. The senior pastor was also an elder and accountable to them, though he was responsible for leading, shepherding, teaching, and guiding the elders and the whole congregation.
This is the post-apostolic order that was established by the apostles themselves to continue on after their departure.
We see the emergence of this post-apostolic church order already appearing in the later New Testament writings as well as the earliest post-New Testament Christian writings. These non-biblical writings are not themselves inspired or authoritative, but because they were written by those who ministered alongside the first generation of apostles, they help us see what the apostles actually established as the normative church order. They become vital historical sources to help us read the Bible in its actual historical context.
In the second half of the first century (c. AD 50–100), the Didache (or Teaching of the Twelve Apostles) was written over the course of several decades as a basic “how-to” manual of church order, including an early Christian instruction on baptism, the Lord’s Supper, and other pressing issues. It was likely written by leaders in Antioch for use by churches in the region planted by that larger church. In any case, we see within the text of the Didache a transition occurring from the itinerant leadership of apostles and prophets to a more stable local ministry. In Didache 11.3, we read, “And concerning the Apostles and Prophets, act thus according to the ordinance of the Gospel,” indicating that when Didache was written the churches were still under the roaming leadership of apostles and prophets. In fact, the Didache explains how these local churches and Christians can tell a true apostle or prophet from false apostles and prophets. However, anticipating that these foundational ministries would soon be passing off the scene, the Didache also says, “Appoint therefore for yourselves overseers (episkopoi) and deacons (diakonoi) worthy of the Lord, meek men, and not lovers of money, and truthful and approved, for they also minister to you the ministry of the prophets and teachers. Therefore do not despise them, for they are your honorable men together with the prophets and teachers” (Didache 15.1–2). The “prophets” and “teachers” most likely indicate prophets and early apostolic delegates such as Timothy, Titus, and others who had been established over local churches to shepherd them in their infancy. What we see here is a maturing of the churches and a transitioning from apostolic/prophetic ministries to local permanent offices. Among these offices, too, is an unnamed individual office of the preacher of God’s word: “My child, you shall remember, day and night, him who speaks the word of God to you, and you shall honor him as you honor the Lord, for where the Lord’s nature is spoken of, there is He present” (Didache 4.1). Here a distinct individual responsible for speaking the word of God may be singled out for special honor and respect, something we have not seen yet in the typical order of the apostolic period.
We also see this same kind of individual leader already present in the book of Revelation (around AD 95). In the messages to the seven churches of Asia Minor, Jesus repeatedly addressed the “messenger” (angelos) of each church: “To the messenger (angelos) of the church in Ephesus write,” “To the messenger (angelos) of the church in Smyrna write,” etc. Though some have taken this to refer to an angelic being, the term angelos in Greek is a general term that simply means “messenger,” either human or angelic. It is thus used of human messengers in the Greek translation of the Old Testament (Genesis 3:2–4; 16:7–12; 1 Samuel 19:11–20) and in the New Testament (Matthew 11:10; Luke 7:24, 27; James 2:25). In Revelation 2–3, though, we can be quite confident that a human messenger is meant by angelos. In the Greek text of the messages in chapter 2–3, Jesus addresses the angelos in the second person singular, commending the “messenger” for the good done as well as condemning the “messenger” for his failings. Most people reading the English text do not realize that Jesus is not addressing the whole church in the second person plural, but the messenger (angelos) of each church, who is responsible for the welfare of the local church body (see especially Revelation 3:15, 17, 19). Angelic beings could never be condemned for sin and urged to repent, so angelos must refer to a human leader in the local church who exercised distinct oversight among the elders .
In another book, the Shepherd of Hermas, written in the city of Rome beginning at about the same time as Revelation, we see an indication of a man among the leadership of the church in Rome occupying a distinct position of responsibility. In Shepherd of Hermas, Vision 2.8.3, we read, “Therefore you will write two little books, and you will send one to Clement and one to Grapte. Then Clement will send it to the cities abroad, because that is his job. But Grapte will instruct the widows and orphans. But you yourself will read it to this city, along with the elders (presbyteroi) who preside over the church.” Clement is singled out as the one responsible for representing the church of Rome to other churches, for he sends and receives messages, similar to the “messenger” of each church in Revelation 2–3.
Around AD 95, this Clement of Rome wrote a lengthy letter on behalf of the Roman elders to the church in Corinth admonishing them to unity after suffering from schism. In this letter Clement actually gives us an indication that the apostles did, in fact, establish a permanent church order intended to endure beyond the death of the apostles. Clement wrote: “And thus preaching through countries and cities, they [the apostles] appointed the first-fruits [of their labors], having first proved them by the Spirit, to be overseers (episkopoi) and deacons (diakonoi) of those who should afterwards believe” (1 Clement 42). A little later Clement wrote, “Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the overseer. For this reason, therefore, inasmuch as they had obtained a perfect foreknowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry” (1 Clement 44). Thus, Clement explains that the apostles established a permanent church order to endure in the local churches after their departure. This church order included the overseers (elders) and deacons (ministers). However, we also see that Clement himself is functioning as a supervising elder/overseer, with distinct responsibilities of oversight in the congregation. This is consistent with the individual called the “messenger” in the book of Revelation.
Within a few years, this threefold order of overseeing elder, elders, and deacons would be widespread throughout the entire Christian world, indicating that this was, in fact, the order established by the apostles near the end of the first century. By the early second century the three offices in a local church began to have distinct titles. Whereas Revelation called the lead elder the “messenger” (angelos), and Didache simply called him the “one who speaks the word of God to you,” the need developed to give this particular leader a consistent technical title. The name “overseer” (episkopos), which had originally been synonymous with “elder” (presbyeros) came to be used to describe this individual leader of the company of elders. Traditionally, the word episkopos is translated “bishop.” The “bishop” (episkopos) in each local church served alongside the company of elders (presbyteroi) and in conjunction with the deacons (diakonoi), and the “bishop” was himself one of the elders.
Around AD 110, Ignatius, bishop of Antioch, had been arrested, tried, and sentenced to death by the Roman governor. While being transported by Roman soldiers from Antioch in Syria to Rome to be fed to the wild animals for entertainment, he was able to stop in several cities in Asia Minor and receive visitors from nearby cities. Through the letters of Ignatius we see quite clearly that the threefold order of bishop, elders, and deacons was widespread throughout Asia Minor. We know, for example, that Onesimus (perhaps the slave of Philemon) was bishop of the church in Ephesus: “I have received in God’s name your whole congregation in the person of Onesimus, a man of inexpressible love who is also your earthly bishop (episkopos)” (Ignatius, Ephesians 1.3). We also know that Ignatius had been visited in Smyrna by leadership from the church in Magnesia: “I was found worthy to see you in the persons of Damas, your godly bishop (episkopos), and your worthy presbyters (presbyteroi) Bassus and Apollonius, and my fellow servant, the deacon (diakonon) Zotion” (Ignatius, Magnesians 2.1). Also, the famous Polycarp, who had been a disciple of the apostle John and who was appointed to his position by John, spent considerable time with Ignatius while the latter was in Smyrna. At one point Ignatius made this reference to the need for unity and submission to the established leadership in the church in Smyrna: “Pay attention to the bishop (episkopos), in order that God may pay attention to you. I am a ransom on behalf of those who are obedient to the bishop (episkopos), presbyters (presbyteroi), and deacons (diakonoi); may it be granted to me to have a place among them in the presence of God! Train together with one another: compete together, run together, suffer together, rest together, get up together, as God’s managers, assistants, and servants” (Ignatius, Polycarp 6.1).
Through numerous early church writings and historians, we know that Polycarp was the bishop of Smyrna, having likely been appointed by the Apostle John himself. We also know that in the church in Ephesus the bishop was Onesimus, perhaps the slave of the same name mentioned in Philemon. Many of these bishops, or “overseeing elders,” had been students of the apostles themselves and had been appointed to this position of oversight by the apostles, prophets, or their delegates.
Thus, what we see when the apostles and prophets pass off the scene is a distinct order of 1) overseer (episkopos), who was the presiding elder, or, in our modern term, the “senior pastor”; 2) the elders (functioning as pastors, teachers, evangelists, etc.), who had individual home groups or areas of pastoral responsibility; and 3) deacons (ministers, servants, administrators) who assisted the pastoral work of the elders. The congregation was not in charge. There was no distinction between a pastoral staff and elder board, and therefore there were not two leaders—chairman of elders and a senior pastor. There were no elders who were not pastors, nor pastors who were not elders. The senior pastor was also an elder and accountable to them, though he was responsible for leading, shepherding, teaching, and guiding the elders and the whole congregation.
This is the post-apostolic order that was established by the apostles themselves to continue on after their departure.
1 comments:
There are several interesting articles on Clement and the early transmission of N.T. materials at:
http://www.mortalresurrection.com/
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