Relationship of a Worker and the Assembly
The Relationship and Position of a Worker to the Local Assembly
According to the Scriptures an assembly should have three kinds of people: (1) those who believe in the Lord are basic to an assembly. Each and every assembly must at least have this kind of people; (2) those who serve in physical things. Theirs is mainly the mundane works such as managing various affairs for the brothers and sisters, together with assisting in the managing of church affairs. This group of people is called "deacons" in the Bible, and include both male and female; and (3) there are several brothers whose work is to be responsible for all the major matters of the assembly such as leading the meeting, deciding on issues, caring for the brethren, and dealing with the outside. This group of people is called "elders" in the Bible.
All three kinds of people should be present in an assembly. Here we include no worker because he has no special position in the local church. Since a worker is not someone special in the assembly, he must belong to one of the three kinds of people just now mentioned. He does not form a fourth kind of person in the local church.
The relationship among these three kinds of people may be illustrated as follows: Suppose the brethren in a certain locality need to build a meeting place. At the beginning the elders would make the decision on the matter. Then they would notify the brethren and designate various responsibilities to the deacons, who in turn would invite brothers and sisters with related professions to proceed with the job. At the most, the worker might contribute his part to the project; he could never control the whole work. He differs from the other believers only in his being able to bear more of a load. Such is the relationship between the worker and the local church.
As regards the position of what we today call "workers," it is no different from that of the apostles in the early days. They indeed have the work of the apostles today, but they do not have the authority of the apostles. Nonetheless, if a worker receives a special burden or commission from God, the local church should show its sympathy and support the work. We cannot find in the Bible any instance in which the local assembly disapproved of the burden of the apostle or in which the local church controlled the work of the apostle. The work of God would suffer greatly if such were ever the case.
The Relationship between the Older and the Younger Workers
What is the nature of the relationship between the older and younger workers? According to the Scriptures, the latecomers should submit to the early comers: "the younger be subject unto the elder" (1 Peter 5.5). It is quite evident that Paul led Silas, Timothy, Titus and others. The latter clearly accepted the leading of Paul and also submitted to him.
Today two types of situations are found in the denominations. One extreme is that a worker is totally controlled and bound by the people above him. All decisions are made by human will. The other extreme is that with the so-called free-lance evangelists, they move independently and alone, eating their own food and preaching their own gospel, and are under the control and restraint of no one. Neither of these two kinds of people really knows the way of the Lord. For the first kind puts sovereignty into the hands of men. They do not recognize the Lord. The second kind of people holds sovereignty in their own hands and likewise fail to acknowledge the Lord. To place full sovereignty into the hands of the Lord alone, we must break away from both extremes. A worker must not be controlled financially by man nor can he surrender the authority of the Lord to other people.
Acts 8 tells us that Peter and John were sent by the Jerusalem church to preach in Samaria. Their footsteps were constrained by the local church. A worker is one who is under restraint. Many misconstrue a spiritual man to be one without restraint.
As regards the fulfillment of young people, the Bible does not bear any evidence of having offered or promoted the establishment of a theological seminary. Although we find in the Old Testament that some did set up a school for prophets, the fact of the matter is that no recognizable prophet had ever been produced by that school. Studying theology does not make one a worker. The training of a worker comes by way of the path of following and of obedience.
Timothy and Silas followed Paul. The Scriptures provide us with a system of apprenticeship, not a system of scholarship. Unless a young worker learns well in the area of obedience he is not able to learn well in any other area. This is of tremendous importance. Before a young worker becomes useful he must be pressed under the hand of God. Each one who has ever been used of God has gone through strict discipline. This you can readily see, for example, in Paul’s letters to Timothy. How very strict were Paul’s instructions to this young worker. He was neither casual nor indulgent towards Timothy.
Apostle is Not a Gift, but a Commission
Apostles, since they are first, are included with these workers with spiritual abilities in 1 Cor. 12.28, but apostles don't have an apostolic gift, since no such thing exists.
"And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues" (1 Cor. 12.28).
Ministry and Gift
Apostles belong to the Ministry, but they are quite different from the prophets, evangelists and teachers, because unlike these three, it is not their gifts that determine their office; i.e. they are not constituted apostles by receiving an apostolic gift.
It is important to note that apostleship is an office, not a gift. An office is what one receives as the result of a commission: a gift is what one receives on the basis of grace. "I was appointed . . . an apostle" (1 Tim. 2.7). "I was appointed . . . an apostle" (2 Tim. 1.11). We see here that apostles are commissioned. Being an apostle, therefore, is not something which is subject to receiving an apostolic gift but is that which is subject to receiving an apostolic commission.
What is the difference between office and gift? Whatever is commissioned is office and whatever speaks of enabling is gift. Natural gifts are what we naturally possess, whilst spiritual gifts are what we possess through the Holy Spirit. Office is the result of commission. Apostleship is an office. This is clearly told of in both First and Second Timothy.
It is not that an apostle is not gifted, but that his giftings, whatever they may be, are not the reason for his being an apostle. She or he is an apostle because of the direct commission from God and is not based on ability or gifts.
The Personal Gift of the Apostle
Who are the apostles, then? Apostles are those gifted persons whom God has chosen to be His fitted vessels by sending them out to preach the Word and to build up the Church. They are those gifted ones who have received a special office, they being appointed by God to travel around for the work of the Ministry. Although apostleship is an office, the apostles without doubt have their personal gifts.
An apostle may be a prophet or a teacher. Should he exercise his gift of prophecy or teaching in the local church, he does so in the capacity of a prophet or a teacher; but when he exercises his gifts in different places, he does so in the capacity of an apostle. The implication of apostleship is being sent by God to exercise gifts of ministry in different places. It is immaterial to his office what personal gift an apostle has, but it is essential to his office that he be sent of God. An apostle can exercise his spiritual gifts in any place, but he cannot exercise his apostolic gifts, because an apostle is such by office, not by gift.
Nevertheless, apostles do have personal gifts for their ministry. "Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul. And as they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them" (Acts 13.1-2). These five men all had the gifts of prophecy and teaching—a miraculous gift and a gift of grace.
From that company of five two were sent by the Spirit to other parts, and three were left at Antioch. The two sent out were thereafter called apostles. They received no apostolic gift, but they did receive an apostolic commission. It was their gifts that qualified them to be prophets and teachers, but it was their commission that qualified them to be apostles. The three who remained in Antioch were still prophets and teachers, not apostles, simply because they had not been sent out by the Spirit; the two became apostles, not because they had received any gift in addition to the gift of prophecy and teaching, but because they additionally received an office as a result of their commission. The gifts of all five were just the same, but the two received a Divine commission in addition to their gifts, and that qualified them for apostolic ministry.
In the beginning, the Lord Jesus called twelve disciples to Himself and gave them authority to cast out unclean spirits and to heal all manner of disease. Then the Scriptures follow this up by saying that this same group of men, now sent forth by the Lord, were called apostles (Matt. 10.1,2,5). The gift they received was a miraculous one, but the office they received was the apostleship. It was not because they became apostles that they were given a special apostolic gift. A mathematician, for example, is skilful in mathematics, though he may not necessarily be a professor of mathematics. He will not become a professor of mathematics until he is employed by a university. To have the knowledge of mathematics is an ability, to be a professor of mathematics is a position. Gift is spiritual ability, whilst apostleship is a position. If a person has gift but is not sent forth by God, he is not an apostle, just as a mathematician is not a professor until he is engaged to be such. Accordingly, apostles are not identified as such by their having any ability but by their having a special position. A professor must have ability, but his having ability does not guarantee him a position. Paul and Barnabas had the same gifts as Lucius, Symeon and Manaen; nevertheless, they became apostles and obtained a special position because they were commissioned by God.
The Basic Idea to Organize the Church
The basic idea is the body of Christ is not divided by denominations, for there are no denominations in Scripture, so don't say "I of Cephas" or "I of Apollos", nor even "I of Christ". The latter is like saying one is non-denom or a congregationalist. What is most important, the Bible always has in view the church as a city of believers, e.g. church of Ephesus in the churches of Asia Minor, church of Antioch in the churches of Syria, or church of Dallas in the churches of Texas. There are reasons for this (to prevent the flesh from extending itself past the locality as it would spread in a denom). It's an amazing revelation the Bible never violates this principle. So using googlemaps, I want to have a Meeting Place Finder on this basis, where Apostles work in those region of churches and appoint Elders of localities and identify their meeting places on the map.
"And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed. But we will not glory beyond our measure, but according to the measure of the province which God apportioned to us as a measure, to reach even unto you. For this reason I left you in a region of churches, that you should set in order the things which remain, and appoint elders for every city as I directed you...without taking sides or showing special favor to anyone. Never be in a hurry about appointing an elder" (Acts 14.23, 2 Cor. 10.13, Titus 1.5, 1 Tim. 5.22).
Rev. 2.1-7: "hast tried them which say they are apostles" (v.2); commend not to seek power of "Nicolaitans" (v.6 - those who conquer the people); "thou hast left thy first love" (v.4) of Biblical locality, for this is the way it was in the first century church period of Ephesus.
The Bible gives the simplest guideline concerning the church. It is clear and unconfused. If we read the beginning verses of the epistles, the Acts, and the first chapter of Revelation, we meet such names as “the church which was in Jerusalem” (Acts 8:1), “the church of God which is at Corinth” (1 Cor. 1:2; 2 Cor. 1:1), and “the seven churches that are in Asia” (Rev. 1:4), which are the church in Ephesus, the church in Smyrna, the church in Pergamum, the church in Thyatira, the church in Sardis, the church in Philadelphia, and the church in Laodicea (Rev. 2:1, 8, 12, 18; 3:1, 7, 14). In the Bible the churches are divided, but what makes the division? One and only one rule divides the church. Anyone can see the answer, for it is crystal clear.
However, neither should the scope of the church exceed that of a locality. In reading the Bible, we find “the churches of Galatia” (Gal. 1:2), “the churches of Asia” (1 Cor. 16:19; see also Rev. 1:4), and “the churches . . . throughout all Judea” (Acts 9:31 Authorized Version). There were many churches in Judea, in Galatia, and in Asia; hence in Acts they were called the churches in Judea, in Galatians the churches in Galatia, and in Revelation the churches in Asia. Judea was originally a nation, but at that time it had become a Roman province. The various churches in the different localities of that province could not be combined to form one church, so the record in Acts terms them the churches throughout Judea. Galatia was also a Roman province, not just a city. There were a number of churches in that place too; consequently the plural of the word “church” was used to designate the churches in Galatia. These churches were not named “The Church in Galatia,” thus showing that the church should not be bigger in boundary than a locality. In the same vein, the churches in Asia were mentioned not in the singular but in the plural form. Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea were seven localities in Asia. They were not united together as one big church; rather they remained seven churches.
"Being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone" (Eph. 2.20).
“Can two walk together, unless they are agreed?" (Amos 3.3). "Have you tried them which say they are apostles" (Rev. 2.2)? We will bring together 12 Apostles, with more to follow in agreement, which God "hath given to us the ministry of reconciliation" (2 Cor. 5.18).
Peter being an Apostle for the churches of Judea, he was also an Elder for the church of Jerusalem. In speaking to "the elders [of various localities] which are among you," "a word to you who are elders in the churches. I, too, am an elder" (1 Peter 5.1). Take "care for the flock of God" (v.2) in your locality and in approving the Elders of a meeting places. The church, which is usually younger, ought to "submit yourselves unto the elder" and "accept the authority of the elders" (v.5), both Elders of a locality and Elders of meeting places. Peter said, "I plan to keep reminding you of these things...Yes, I believe I should keep reminding you of these things as long as I live...So I will work hard to make things clear to you. I want you to remember them long after I am gone" (2 Peter 1.12-15) "He is especially hard on those...who despise authority" (2.10), even the authority of the Apostles and Elders.
"Hast tried them which say they are apostles...God hath set some in the church, first apostles" (Rev. 2.2, 1 Cor. 12.28).