Series: Fundamental Lessons on the Church. Lesson Four Part Two,

GOD'S DIVINE ORGANIZATION ~ THE LOCAL CHURCH

Part Two of Two

By Bob W. Lovelace

The church at Antioch,

In time Paul arrives at Antioch of Syria. Luke says, "Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. [20] And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. [21] And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. [22] Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch. [23] Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. [24] For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. [25] Then departed Barnabas to Tarsus, for to seek Saul: [26] And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch" (Acts 11:19-26).

Collective duty is seen again in "they assembled with the church" (Acts 11:26). Not only did Paul and Barnabas assemble with the church, but also they were "in" the church at Antioch. They were members themselves of the church at Antioch. Luke records, "Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. [2] 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. [3] And when they had fasted and prayed, and laid their hands on them, they sent them away. [4] So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus" (Acts 13:1-4).

A church's membership might well include a preacher today. People will ask, "Is the preacher a member or is he to be considered 'independent' of church-membership?" The preacher has the responsibility to be a member himself as he lives in the community and works with a local church.

They ordained elders in every local church, Acts 14:23

As the book of Acts progresses Barnabas and Paul preach throughout the island of Cyprus, and then in Perga, Antioch of Pisidia, Iconium, and then to Lystra and Derbe cities of Lycaonia. Paul was stoned in Lystra (Acts 14:19), and from there he returned to Derbe. From Derbe, having made many disciples, he returned to Lystra, Iconium, and Antioch of Pisidia strengthening the disciples. Here's Luke's account of their journey from the stoning at Lystra until their return to Antioch of Syria the place they left from,

"And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, [22] Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. [23] And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. [24] And after they had passed throughout Pisidia, they came to Pamphylia. [25] And when they had preached the word in Perga, they went down into Attalia: [26] And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. [27] And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. [28] And there they abode long time with the disciples" (Acts 14:21-28).

Notice that Luke uses the word "church" to refer to distinct bodies of Christians, each in their respective locale. Each church had its own elders who were the overseers. These were all churches belonging to Christ. Each was the result of the same message being preached, the Gospel of Christ, the New Testament. And each church had the same obligation of holding fast to the New Testament doctrine (Titus 1:9).

A definition for Elders,

Who were elders? What was the work Christ gave them to do? The elders were the men who were given the oversight of the local church where they worshipped, and were members of themselves. Here are the appropriate definitions from the scriptures that one needs in order to understand who the elders were in the churches:

1. Elders, Presbyters (Acts 14:23; I Tim. 4:14). The Greek word translated (used) here is Presbuteros.

"ELDER, I. PRESBUTEROS A., ~ (b) of rank or positions of responsibility, ~ (3) in the …churches, those who, being …qualified … were appointed to have the spiritual care of, and to exercise the oversight over, the churches. To these the term bishops, episkopoi, or overseers, is applied (see Acts 20, ver. 17 with ver. 28, and Tit. 1:5 and 7), the later term indicating the nature of their work, presbuteroi their maturity of spiritual experience. The Divine arrangement seen throughout the New Testament was for a plurality of these to be appointed in each church, Acts 14:23; 20:17; Phil. 1:1; I Tim. 5:17; Tit. 1:5. The duty of elders is described in the verb episkopeo. They were appointed according as they had given evidence of fulfilling the Divine qualifications, Tit. 1:6 to 9; cp. I Tim. 3:1-7 and I Pet. 5:2;"

B., Noun. PRESBUTERION, (b) the elders or bishops in a local church, I Tim. 4:14. For their functions see A, No. I. (3) (W.E. Vine's Expository Dictionary of New Testament Words)

The first thing that helps here is for you to take your bible and compare, as Vine suggests above, Acts 20:17 with Acts 20:28. In Acts 20:17 Paul while at Miletus sent for the "elders" of the church at Ephesus. Here's the verse, "And from Miletus he sent to Ephesus, and called the elders of the church" (Acts 20:17). Next, notice that right here in the context these "elders" are referred to as "overseers" (Acts 20:28). Here's Acts 20:28, "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." The word "overseers" is the word translated "bishops" elsewhere (Phil. 1:1). Thus elder and bishops also called overseers are one and the same in the New Testament.

Let's also make the comparison that Vine suggest above in Titus chapter one where we find the qualifications for elders or bishops. This is will clarify the point that "elders" were "bishops" in the first century church. Here's Titus 1:5, "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee;" Now verse 7, "For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;" (Titus 1:7).

Now, here are some important points one needs to know. While the word itself connotes one who is "older" it is the spiritual "maturity" aspect that is of foremost consideration in the word. They must know the New Testament and how to apply it properly. A man might be a member of a church of Christ and be sixty years old and yet not have grown to maturity in the faith. I have seen some immature sixty year old men who acted like they are sixteen years old. By way of comparison and contrast one might be forty five and be mature in both knowledge and application of God's word. The New Testament does not give an exact age limit. In the passage in I Tim. 4:14 the word "Presbytery" simply refers to the body of elders or those men in that church who made up the eldership. It has been established that there was a plurality of such men appointed (more than one) in "each" church. This word (PRESBUTERION) was not given for use as a name of a denomination such as the Presbyterian Church. There is but one church, Christ's.

2. Overseers, Bishops (Acts 20:28; I Tim. 3:1). The Greek word translated (used) here is Episkopos.

BISHOP (Overseer) I. EPISKOPOS, lit., an overseer (epi, over, skopeo, to look or watch), whence Eng. "bishop," which has precisely the same meaning, is found in Acts 20:28; Phil. 1:1; I Tim. 3:2; Tit. 1:7; I Pet. 2:25. Note: Presbuteros, and elder, is another term for the same person as bishop or overseer. See Acts 20:17 with verse 28. The term "elder" indicates the mature spiritual experience and understanding of those so described; the term "bishop," or "overseer," indicates the character of the work undertaken. According to the Divine will and appointment, as in the N.T., there were to be bishops in every local church, Acts 14:23; 20:17; Phil. 1:1; Tit. 1:5; Jas. 5:14. Where the singular is used the passage is referring to what a bishop should be, I Tim. 3:2; Tit. 1:7. (W.E. Vine's Expository Dictionary of New Testament Words)

Some points of application: Here the word connotes oversight; elders are the ones in the local church who have the oversight over the local church. And their oversight belongs only with the church where they are members themselves. Peter addressed elders in the various churches and said, "Shepherd the flock of God which is among you, serving as overseers…" (I Pet. 5:2). Obviously, since bishops were the same as elders in the first century churches, and since there was always a plurality in each local church as overseers, a Catholic "Bishop" is not the same thing. And that by a long shot! We'll have more on that in a moment, but consider now that the word "pastor" or "shepherd" also refers to one and the same person, i.e. an elder or a bishop. The word bishop in the New Testament was not given for use as the name of a denomination such as the Episcopal Church. Dear reader denominationalism is not found in the pages of the New Testament.

3. Pastor, Shepherd (Acts 20:28; I Peter 5:2-4, ASV). The Greek word translated (used) here is Poimen.

PASTOR ~ POIMEN, a shepherd, one who tends herds or flocks (not merely one who feeds them), is used metaphorically of …"pastors," Eph. 4:11. Pastors guide as well as feed the flock; cp. Acts 20:28, which, with ver. 17, indicates that this was the service committed to elders (overseers or bishops) ; so also in I Pet. 5:1,2, "tend the flock…exercising the oversight," R.V.; this involves tender care and vigilant superintendence. See SHEPHERD.

SHEPHERD ~ POIMEN is used (c) metaphorically of those who act as pastors in the churches, Eph. 4:11. (W.E. Vine's Expository Dictionary of New Testament Words)

Dear reader notice how Vine, above, points out that the elders or bishops (overseers) referred to in Acts 20:17 and 28 were to "shepherd" the church at Ephesus. Also in I Pet. 5:1,2 where Peter addresses "elders" they are to "tend" the flock among them. The word "tend" is the word "shepherd" (NASB). Now, here are some points one needs to know. A preacher may be an elder if he meets the qualifications laid down (I Pet. 5:1-4; I Tim. 3:1-7; Titus 1:6-9). Simply put, there is no such thing as "the Pastor" of a local church. Preachers are referred to in the New Testament as simply "evangelists" (Acts 21:8; 2 Tim. 4:5; Eph. 4:11). A preacher of the Gospel may be the one and only evangelist in the church but he won't be "the Pastor," not in Christ's church. Moreover, there may be two preachers of the Gospel in a church but if they do not meet the qualifications for elders, and have not been put in as such, they are not going to be among the overseers. This is why we are presenting this study of the local church. People need to see the difference between the N.T. pattern and patterns established by men. The scriptures teach that they ordained elders (plural) in every church (Acts 14:23). When a church had elders there always was a plurality of elders (two or more, Acts 14:23) in each local church. The plain fact of the matter is that there is too much confusion in people's minds today as to the proper organization for the church (local). The churches of Christ in the first century were NOT the community churches and the denominations of our day. The "Pastor System" with one man called "the Pastor" who runs the church and called the shots is unknown to the New Testament order. Summarizing here, let us emphasize that bishops or overseers in the New Testament church were also called elder, presbyters, pastors and shepherds. Just think of the number of times during a week that you will hear one called "the Pastor." People will often introduce one by saying, "This is my Pastor." Moreover they'll say, "Pastor so and so said such and such." Above all, how often do you hear a religious leader refer to himself as "the Pastor"? These are wrong!

Here are the qualifications given in the New Testament for bishops

(also called overseers, elders, pastors, shepherds)

Titus 1:5-9,

"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: [6] If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. [7] For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; [8] But a lover of hospitality, a lover of good men, sober, just, holy, temperate; [9] Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers."

Look at verse 6. A bishop or elder in Christ's church is to be the husband of one wife, having faithful children not accused or riot or unruly. When you read the same qualifications for bishops or elders in I Tim. 3:5-9 it says, "For if a man does not know how to rule his own house, how will he take care of the church of God." He was qualified by his wife and children "through" ruling his own, thus showing that he was qualified to take care of the local church he was a member of (I Pet. 5:1-3).

1 Tim. 3:1-7

"This is a true saying, If a man desire the office of a bishop, he desireth a good work. [2] A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; [3] Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; [4] One that ruleth well his own house, having his children in subjection with all gravity; [5] (For if a man know not how to rule his own house, how shall he take care of the church of God?) [6] Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. [7] Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil."

Further application: Notice that the qualifications are for men, not women. "Elders" is masculine not feminine. There is no such thing in Christ's church as a woman elder. No woman that I have ever known is the husband of one wife! God gave men the oversight of the local churches. We discussed this in a prior lesson and it is applicable right here. Above I mentioned that the Bible gives no exact age qualification. But it does say that one cannot be a "novice" and be an elder (I Tim. 3:6). A “novice” or beginner could be a man of any age. For example a sixty five year old man would be a “novice” if just baptized. Well then, what about a forty five year old man who has been a Christian since he was, let’s say, twenty years old? He's certainly not a beginner or novice! The word “elder” set in the context of “qualifications” carries the meaning of “maturity” rather than late age. Moreover, not just any older man in the local church was an elder in the first century. Such an idea is foolishness and does away with the necessity of meeting the qualification. That's what the qualifications are for, so that the members can know who is qualified and can do the work of overseeing the church.

Compare now the Bible's qualifications for bishops above with this footnote in the Catholic Bible (The New Am. Bible) on Titus 1:5-9. It says, "1, 5-9: ...As they did not exercise the functions reserved to the apostle Paul and his legates, such as Timothy and Titus, they were not bishops in the later sense familiar to us." Again, the Catholic Bible has this footnote on I Tim. 3:2, "3:2: Married but once: priestly celibacy as a law is of later ecclesiastical institution" Confraternity Version). Where did the authority that qualified Bishops without them being married and having children come from? Dear reader it came from man, not God! The apostle Peter said that the also served as an elder in I Pet. 5:1. Peter was married; his wife is mentioned in Matt. 8:14; Mark 1:30; I Cor. 9:5. And now where do "you" suppose the authority for having Archbishops, Cardinals and then the Pope came from? You don't find Archbishops or the Pope in the New Testament.

A definition of "church" in its local sense,

Already in our study we have seen Luke's use of the word "church" in it local sense. The places were named where the churches were located. And each church had its own elders (Acts 14:21-23). Paul's wrote several epistles to local churches. For example his address to the church at Corinth says, "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:" (1 Cor. 1:2). In other words there was a distinct "body" of Christians who constituted "the church at Corinth." In his addressed to the church at Philippi he says, "… to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:" (Philip. 1:1). Thus, just as in Corinth we find a body of Christians who make up the church at Philippi. Thayer's Greek Lexicon defines the word "church" as it is used here as: "4.b. a company of Christians, or of those who, hoping for eternal salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs according to regulations prescribed for the body for order's sake; aa. Those who anywhere, in city or village, constitute such a company and are united in one body: Acts 5:11; 8:3; I Cor. 4:17; 6:4; Phil. 4:15…; with mention of the place, I Cor. 1:2; 2 Cor. 1:1."

A definition of "church" in its universal sense,

The Greek word EKKLESIA or "assembly" is the word translated "church" in the New Testament. It means "the called out." Paul referred to the saints at Rome as the "called of Jesus Christ" (Rom. 1:6). Men are called through (by) the Gospel as stated in 2 Th. 2:14, "…He called you through our gospel, that you may gain the glory of our Lord Jesus Christ." Christians are called in one body and the body is the church (Col. 3:5; Eph. 4:4; 1:22-23). When one hears the call of the Gospel and obeys they are delivered from the power of darkness and translated into the kingdom of Christ (Col. 1:13). Thus one easily relates the meaning of the word "church" to the Gospel's call, and to those who are called and obey that call. In a universal sense the "church of Christ" is the entire body of Christians everywhere from every village or city or place, whether in heaven or on earth. When we began these lessons a noted passage of scripture was Jesus promise to build His church. Jesus said, "I will build My Church" (Matt. 16:18). Jesus used the word "church" here in its universal sense to refer to the whole company of the redeemed where ever they might be, in heaven or on earth.

From Vine's Expository Dictionary of New Testament Words, here is the "universal" definition for the word church first, with the "local sense" following:

"ASSEMBLY I. EKKLESIA, from ek, out of, and klesis, a calling (kaleo, to call), "It has two applications to companies of Christians, (a) to the whole company of the redeemed throughout the present era, the company of which Christ said, "I will build My Church," Matt. 16:18, and which is further described as "the Church which is His Body," Eph. 1:22; 5:23, (b) in the singular number (e.g., Matt. 18:17, RV marg., "congregation"), to a company consisting of professed believers, e.g., Acts 20:28; 1 Cor. 1:2; Gal. 1:13; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 3:5, and in the plural, with reference to churches in a district" as in Gal. 1:2.

Here is the application one needs to hear. The church "universal" has no organization or function as a unit. It consists of the saved "everywhere" without geographic location, and the Lord adds to it such as should be saved (Acts 2:47). There simply is no such thing as activating the church universal in a collective effort. By contrast the "local" church is a body of Christians in a specific location who have agreed to worship and work together to accomplish a specific purpose or goal. It does have organization through agreement, a common oversight, and the pooling of resources into a collective treasury in order that the work God gave to it might be done. When one is baptized into Christ the Lord adds them to His church (Acts 2:47). The eunuch was not only baptized for the remission of his sins, but he was baptized into Christ and into the one body, the church (Acts 8: 36-39; 2:38; 22:16; I Cor. 12:13). However, he had yet to fulfill his responsibility of joining himself to a local body of Christians as Paul did in Jerusalem (Acts 9:26-28).

A Diagram for a local church, Philippians 1:1

Let's turn again to Philippians 1:1 which is the address in Paul's epistle to the local church at Philippi. Paul wrote,

"Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:" (Phil. 1:1). What can we say about that local church?

The church at Philippi:

1. Had a "HEAD" ~ Jesus Christ, the head of the church (Eph. 5:23)

2. Had a "DOCTRINE" or "LAW" ~ The New Testament, the Gospel of Christ (I Tim. 1:10-11; Titus 1:9)

3. Had its own OVERSEEERS (called bishops, elders, presbyters, pastors, shepherds) ~ (Phil. 1:1; Acts 14:23)

4. Had "DEACONS" who served the church ~ (Phil. 1:1; for qualifications see I Tim. 3:8-13)

5. Had a "MEMBERSHIP" ~ that consisted of those referred to as "saints" (Phil. 1:1)

We notice here that Philippi had "Deacons" who had met the qualifications for deacons as stated in I Tim. 3:8-13. Just as for elders the qualifications for deacons are for men. The word "deacons" is the Greek word "diaknons." The NASB Dict. says: "diakonos; of uncertain origin; a servant, minister" (NASB Dict. Help). The deacons did not have the oversight of the congregation. The elders or bishops were the overseers of the congregation. Thus the deacons' work of serving or ministering to the church belonged under the oversight of the elders. Here are the qualifications for deacons: 1 Tim. 3:8-13,

"Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; [9] Holding the mystery of the faith in a pure conscience. [10] And let these also first be proved; then let them use the office of a deacon, being found blameless. [11] Even so must their wives be grave, not slanderers, sober, faithful in all things. [12] Let the deacons be the husbands of one wife, ruling their children and their own houses well. [13] For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus."

The word "saints" in the address to the church designates Christians who were living, active members of the church at Philippi when Paul wrote to them (Phil. 1:1.) The word obviously does not refer to one who has been dead for a long time, and then must go through a rigorous rite of passage contrived by mere "men" in order to be pronounced a "saint" long after they have died! The word "saint" simply means "holy." Paul said, "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:" (Ephes. 4:1). Compare his admonition to the Christians in Rome, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Romans 12:1). Christians live such a life of acceptable service by seeking the things that are above and not setting their minds on the things of the earth (Col. 3:1-13).

Dear reader what one can say about the church at Philippi can be said about any other local church. The local church "organization" is the only organization or government Christ gave to His church - each congregation in the first century was subject to the will of Christ, the New Testament (Phil. 1:1; Acts 14:23; Titus 1:5; I Pet. 5:1-4). God Himself chose to draw the line between what is His will and thus divine in origin as regards organization, work and worship and that which is human in origin as regards organization, worship and work. People will ask questions like, "What does your constitution your church has written say?" Comments such as that, and I've heard many through the years, shows a total lack of understanding concerning the church Christ built. There simply is no place in the New Testament for that kind of thinking! The prior lessons should have made it abundantly clear that the church has no guide but the New Testament Scriptures as its one and only doctrine. And those scriptures are all-sufficient (2 Tim. 3:16-17; Jude 3; Titus 1:9). They are all that a local church needs in order to be scripturally organized and do the work God gave it to do. This is the place now that we have come to in our study together.

The Organization: Agreement, Oversight, Common Treasury, Stated Work (Purpose, Goal)

The local church as a body of Christians is an organization. As such it has the essential components of any organization through which individuals agree to work collectively, under a common oversight, pooling their resources into a common treasury, that they might accomplish a common purpose or goal. Note the components of the local church as a functioning body:

The local church and its work:

1. Agreement to Worship & Work Together: Acts 9:26-28; Acts 20:7; I Cor. 11:18.

2. Placement Under a Common Oversight: Acts 14:23; Phil. 1:1; I Pet. 5:2; Heb. 13:17; I Cor. 11:3; I Tim. 2:12; I Cor. 11:3; 14:34. (*In absence of elders it is the men who have charge of the congregation, I Cor. 11:3; 14:34).

3. The Pooling their own Resources into a Common Treasury: Phil. 4:15; Acts 4:34-37; 5:1-4; I Cor. 16:1-3.

4. Working to Accomplish a Common Purpose (Work) or Goal:

a. The Work of Edification through teaching, worship, and discipline of unruly members: I Cor. 14:26; Acts 20:7; Eph. 5:19-21; Col. 3:16; I Cor. 5; I Th. 5:14; 2 Th. 3:6, 14.

b. The Work of Evangelism: I Thes. 1:8; Phil. 4:15; I Cor. 9:14; 2 Cor. 11:8.

c. The Work of Benevolence to Needy Saints: Acts 4:34-35; Acts 6:1-6; Acts 11:27-30; I Cor. 16:1-3; 2 Cor. 8-9; Rom. 15:26-27.

Here is one man's definition for "organization" ~ "An organization is a body of persons formed into a whole, consisting of independent and coordinated parts, especially for harmonious or united action." "A human organization would be such a body formed by man, governed by man, apart from divine origin or authority. - Homer Hailey, Special Issue Gospel Guardian, May 3-10, 1956, pg. 22" (Walking by Faith, Roy Cogdill, The Church and Human Organizations, pg. 52).

Dear reader the local church was and is God's divine organization for the collective work of saints in evangelism, edification and worship. He authorized none other. In the first century Christians did not work in their "individual" capacities alone. They worked in their collective capacity through the local church as God's organization for collective action of saints. The result of the preaching of the word was the establishment of churches of Christ in various communities. Those churches comprised of christians existed for the three-fold work of (1) Edification (worship, instruction, discipline of unruly members), (2) Evangelism and (3) Benevolence to needy saints (Christians). For Christians to take it upon themselves to build by mere human wisdom organizations for worship, edification, and evangelism flies in the face of divine authority. The foundations and ministries as organizations built and maintained by men to do the work God gave the church to do are a depreciation of the divine organization, the local church. To the degree man involves himself with the "human organization" he depreciates the divine, the local church as that which God ordained to do the work. Every cent given to the human depreciates the divine by just that much. We hope that this study will enable you to gain a scriptural appreciation for what God has given and to be content there with. Moreover, God's people should realize that a commitment to not participate in or give financial support to that for which there is no authority is a strong message for those willing to step beyond God's pattern.

In speaking of the all-sufficiency of the church (local) there are two distinct points that must be made. To begin, Christians in the first century formed no other "organizations" for evangelism, worship or benevolence for saints apart from the local church God gave. In the New Testament the churches did not obligate themselves to human societies funded by and exercising a cunning diplomatic control over the churches. When churches of Christ attach themselves to human societies soon the societies dictate to the churches what they will do. God's plan of autonomous and independent local churches is his "kill switch" to brotherhood politics! Above all, in the first century Christians built no human societies (organizations, foundations, etc.) for the support of the churches of Christ! Many brethren today in presenting their view of the all-sufficiency of the church flatly ignore this simple fact. They skip this, and then start out with the point that local churches in the first century did not "fund" human organizations built by brethren to do the work God gave the church (local) to do. That's a fine point and it needs to be made, but that is not all there is to the sufficiency of God's divine plan. The point that is lacking in much of the teaching and class material published today is that Christians in the first century, working by the New Testament patterns, never took it upon themselves to build human organizations for worship, edification or evangelism to begin with. They never established foundations as organizations for the support of churches of Christ. They built no "human" evangelistic ministries (organizations) for they were content with the organization God gave them, the local congregation. Man's love for human organizations has diminished in people's minds the importance of the local church as the product of God's wisdom. Whether the local church supports (sends donations, contributions) human organizations built for the purposes of evangelism, edification and worship (also for benevolence to needy saints) has never been the whole matter of the all-sufficiency of God's divine plan. Young members of the church today have received very little teaching in this regard. The issue is where is the authority for man to build "the human" organization when God gave "the divine," the local church? (Acts 14:23; I Tim. 3:15; I Thes.1:8; Jude 3) In the first century Christians formed no other "organization" for these stated purposes, nor did the church fund human organizations to do the work it should do. That is the complete picture of the all-sufficiency of the church.

We hope that you've learned more about the church of Christ as it was established in the first century. In our next lesson in this series we'll discuss the collective "acts" of worship for the church: Fundamental Lessons on the Church, Lesson Five: “The Worship of the Church.”

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