TS103 Theology 3: God the Restorer IGSL-Asia

Organization and Ordinances of the Church Quezon City, Philippines

Instructor: Gino Rinaldi A. Garcia 1st Semester 2021-22

Organization and Ordinances of the Church

I. Organization of the Church1

A. Biblical Evidence of Structure

The church in the N.T. shows many signs of organization.
1. The church had set times and order for their meeting (Acts 20:7; 1 Cor. 14:
27-33, 40; 16:1).
2. Each church had its own leaders (Phil. 1:1; Tit. 1:5).
3. Each local church was responsible to discipline its own membership (1 Cor.
5:1f).
4. They had standards for membership (1 Cor. 5:12-13).
5. They were involved in the choosing of their own leaders and
representatives (Acts 6:5-6; 15:22; 1 Cor. 8:19).
6. They had set qualifications for their leaders (1 Tim. 3; Tit. 1).
7. There was a recognized and established relationship between the people
and their leaders (1 Thess. 5:12; 1 Tim. 5:17; Heb. 13:17; 1 Peter 5:1-5).
8. They had lists of the widows including their proper qualifications for support
(1 Tim. 5:9).
9. They had liturgy for their worship (e.g. 1 Tim. 3:16; 2 Tim. 2:11-13).
10. They had letters of commendation that passed from one church to
another (Acts 18:27).
B. Membership in the Local Church
1. The need for membership.
a. The principle that all things are to be done in a fitting and orderly
manner (1 Cor. 14:40) seems to suggest the need for some kind of
formal membership.
b. The image of the local church as the body of Christ made up of many
members suggests the need to know who the members are (1 Cor.
12:12-27).
c. The fact that new believers are brought into fellowship with God and
His Son Jesus Christ along with others suggests members (1 John 1:3)
who are clearly identified with the local church (1 John 2:19).
d. Mutual stimulation of one another to love and good works requires a
gathered membership (Heb. 10:24-25).
2. The fact of membership.
While local church membership is not an explicit teaching of the New
Testament, there is evidence for a membership list.
a. A record was kept of numbers (Acts 2:41, 47; 4:4; 5:14).
b. Lists were kept of widows in the care of the church including their
qualifications (1 Tim. 5:9).
c. Voting was used for elections which presumes a basis for determining
who could and could not vote (Acts 6:2-5). In business matters
brought to the church at Jerusalem, who made the decisions? The
Bible says "it seemed good to the apostles, and the elders, with the
whole church to choose..." (Acts 15:22, NASB). They knew who their
members were and the church did the choosing.
3. The requirements of membership.

1. Randall Gleason, Unpublished Lecture Notes in Ecclesiology (Quezon City: ISOT-

Asia, 1994).
 a. Repentance (Acts 2:38), belief in Christ (Acts 2:41; 4:4; 5:14), and
positional sanctification (1 Cor. 1:2).
b. Water Baptism always followed the receiving of Christ with public
witness (Acts 2:41; 8:12, 38; 9:18; 10:48; 16:14-15, 31-33; 18:8; 19:5;
22:16).
c. Adherence to the revealed truth of God (Acts 2:42). Through
disobedience and sin a church member could be excommunicated
from the membership of the church (Matt. 18:17; 2 Thess. 3:14; 1 Cor.
5:11, 13). The aim of all discipline was ultimate restoration. The
underlying principle of membership is accountability.

C. Various Views of Church Government

1. Minimal Government – Some groups (e.g., Quakers, Plymouth Brethren)
have attempted to keep church organization to a minimum by a plurality of
elders, by emphasizing the exercise of spiritual gifts by all members, and
by stressing the headship of Christ.

2. Episcopacy - This form of church government calls its chief ministers,

bishops and lesser ones presbyters (or priests) and deacons. Some within
this camp see the function of bishops as heir to the apostles (e.g. Roman
Catholic, Anglican, Methodist).

3. Presbyterianism - This form of church government points out that

presbyters in the N.T. occupy the most important place after the apostles;
and in any location the plurality of presbyters (or elders) seems to argue for
a committee of presbyters who exercised general oversight over the
congregation in a city or region (1 Thess. 5:12-13; Heb. 13:17). (e.g.
Presbyterian, Reformed)

4. Congregationalism - This view of church government held by Baptists,

many Pentecostals, and Congregationalists regards the final authority in
the local church to rest with the entire congregation. In part this stance is a
reaction against the interposition of a priestly class between God and man.

5. Elder Rule (similar to Presbyterianism but independent of other churches).

This form of church government is held by independent Bible churches and
some Baptist churches that regard the authority in the church to rest in the
elders who are either appointed by other elders (Tit. 1:5; Acts 14:23) or
elected by the church (Acts 6:4-6; Acts 15:22).

II. Ordinances of the Church

A. Ordinance or Sacrament
1. Ordinance
Based upon a Latin word, this term suggests that the rite described is
ordained or commanded of God to be observed as a symbol of some
theological reality rather than as an actual means of bringing grace to the
participating individual.

2. Sacrament
This term is also based upon a Latin word, which suggests something
sacred.
a. Roman Catholicism views the sacraments as a means of not only
signifying but also efficiently conveying grace to the individual. If
anyone says that the sacraments of the new law do not contain the
 grace which they signify, or that they do not confer that grace on those
who place no obstacles in its way, as though they are only outward
signs of grace or justice received through faith and certain marks of
Christian profession, whereby among men believers are distinguished
from unbelievers, let him be anathema.2

b. Reformed theologians view the sacraments as a means of

strengthening grace but not of initiating the work of grace in the heart
of the believer.3 Louis Berkhof gives the following definition as
representative of the Reformed tradition:
A sacrament is a holy ordinance instituted by Christ, in which by
sensible signs the grace of God in Christ, and the benefits of the
covenant of grace, are represented, sealed, and applied to
believers, and these, in turn, give expression to their faith and
allegiance to God.4

3. Summary: While neither term is used in Scripture, ordinance is preferred

because it denotes the command given to practice the rites under
consideration and it is less susceptible to misunderstanding since it
implies no impartation of grace.

B. Water Baptism
1. Definition
Water Baptism refers to the outward symbol of immersion into water
through which the believer is identified with the gospel of Christ (Acts
2:38); identified with the Triune Godhead (Matt. 28:20); and identified with
the people of the church (Acts 2:41, 47).

2. The Biblical mandate of baptism.

It is to be practiced by the church today because it is commanded by both
Jesus (Matt. 28:19)5 and Peter (Acts 2:38) and it was practiced
continuously through the book of Acts (2:41; 8:12; 9:18; 10:48; 16:15, 33;
18:8; 19:5).

3. The meaning of baptism

a. Terminology
1) baptidzo - This term is universally acknowledged by all lexicographers
to mean "dip, submerge, or immerse" in its primary sense.6
2) baptisma - Only the form of this term has been transliterated as
"baptism" but its meaning has not been translated.
3) baptismos - This term is translated as "baptism" or "washing" (e.g.,
Mark 7:4, 8; Heb. 6:2; 9:10).
4) bapto - This word is translated as "dip" (e.g., Luke 16:24; John 13:26;

2. Canon 6 on the Sacraments, Council of Trent, March 3, 1547.

3. Louis Berkhof mentions this in reference to baptism, Systematic Theology (Grand
Rapids: Eerdmans, 1941), 641.
4. Berkhof, Systematic Theology, 617.
5. In Matthew 28:19 Jesus Christ clearly commands the apostles and those who
would follow them ("to the end of the age," v. 20) to baptize disciples. While the word
"baptizing" is a complementary participle, as such it takes on the force of the main verb "make
disciples" which is an imperative.
6. Arndt and Gingrich, Greek-English Lexicon, 131; and Joseph Henry Thayer,
Greek-English Lexicon of the New Testament (1885; reprint, Grand Rapids: Zondervan,
1962), 94.
 Rev. 19:13). It is never used of baptism in the New Testament. It was
used in relationship to the dyer's trade. When the cloth was "baptized"
into the dye, it was identified with the color of the dye.
5) hrantidzo - This word is translated as "sprinkle" (e.g., Heb. 9:13; 10:22).
It is never used of baptism in the New Testament.7

b. Significance (Two views).

1) Regenerational Baptism.
Water baptism has an efficacious effect upon the subject and,
therefore, is viewed as the instrument of regeneration.
"And corresponding to that, baptism now saves you - not the
removal of dirt from the flesh, but an appeal to God for a good
conscience-through the resurrection of Jesus Christ." (1 Pet.
3:21)
Either this refers to our spiritual baptism (real) into the resurrection
of Christ (c.f. Rom. 6:3-5), which is symbolized by water baptism
(ritual) or what we are saved from is not the condemnation of sin
(nowhere mentioned in the context) but from a bad conscience (1
Pet. 3:16;).
§ See Acts 2:38; Mark 16:16

2) Baptism as Symbolic of Identification.

Water baptism is a symbol of the believer's identification with the
Triune Godhead (Matt. 28:19)8 and with Christ in his death, burial,
and resurrection (Rom. 6:3ff; Col. 2:12).
a) The words used suggest identification, because the various
cognates were related to the dyer's trade where the cloth was
"identified" with the color of the dye in which it was "dipped" or
"baptized."
b) Baptism was the rite of initiation into the church (Acts 2:41).
c) Baptism is the symbolic portrayal of our union with Christ.
d) Baptism is a testimony of faith signifying the work of salvation
accomplished by the Power of God (e.g., Acts 8:36-38).

4. The mode of baptism (Two views).

a. Non-immersion (e.g., sprinkling or pouring)
Some maintain that water baptism should be preformed by pouring or
sprinkling.9
1) baptidzo and its cognates are frequently used in other senses then
submerge or immerse (e.g., Mark 7:4; 10:38-39; Luke 11:23;
12:50).
2) Baptism by immersion is improbable in certain instances (e.g., Acts
2:41; 8:38; 9:19; 10:47; 16:33).

7. However, its use in Heb. 10:22 may refer to water baptism since water is
mentioned in the immediate context and “the confession” (10:23) that was often part of the
rite of baptism in the early church. Furthermore, it is interesting that this word is used in the
place of baptivzw (baptidzo) in Mark 7:4 by two of the oldest and best manuscripts, the Codex
Vaticanus (4th Cent.) and the Codex Sinaiticus (4th Cent.).
8. The phrase "into the name" may be a formal way of saying "becoming the property
of" (Dana and Mantey, A Manual Grammar of the Greek New Testament, 105). Hence, the
participial phrase "baptizing them in the name of the Father, Son, and Holy Spirit," is
identifying them to be under the ownership of the Godhead.
9. For the best defense of this view see John Murray, Christian Baptism (1954).
 3) Even if the mode were immersion on some occasions in the NT this
does not prove the universality or necessity of the mode. The only
thing necessary is the application of water in the name of the
triune God. However, this minimizes the primary lexical meaning
of baptidzo which is "to immerse."
4) Sprinkling is a better picture of what the Holy Spirit does when he
comes upon a believer. This may be in view in Hebrews 10.22,
"Let us draw near with a true heart in full assurance of faith, with
our hearts sprinkled clean from an evil conscience and our bodies
washed with pure water." This passage is especially significant if
"the confession of our hope" mentioned in the following verse (v.
23) refers to the baptismal "confession."
5) The water rituals related to baptism in the OT include not only
immersion but also sprinkling and pouring.

b. Immersion
Baptism must be by immersion for the following reasons.
1) Lexicographers almost universally acknowledge that the primary
meaning of baptidzo is "to dip" or "to immerse."
2) All the NT examples of water baptism either require immersion (e.g.
Mark 1:10; Acts 8:38-39) or permit it (e.g. John 1:33; 3:23).10
3) Immersion is required in order to properly depicted our union with
Jesus resurrection (Rom. 6:3-5).
4) The early church practiced baptism by immersion and regarded all
other modes to be exceptions rather than the norm.11
5) The Greek language has a word for sprinkle, hrantidzo, which is
never used of believer's baptism (unless water baptism is in view
in Hebrews 10:22).

5. The Subjects of Baptism (Two views).

a. Believers only.
1) This is implied by the biblical order - repentance, belief, baptism
(e.g., Acts 2:38-41; 8:35-39; 16:36-34). Faith must always come
first.
2) This is the New Testament pattern (e.g., Acts 2:41; 8:12; 9:18;
10:44-48; 16:14-15; 18:8; 19:4-5).
3) It signifies a relationship established by faith alone and thus is an
outward evidence of an inward spiritual reality.
b. Infants of believing parents.
1) Baptism is the New Testament counterpart to circumcision (1 Cor.
2:11-12), and thus is a mark that the child is a party to the
Covenant of Grace.
2) The biblical accounts of household baptisms support infant baptism
(e.g., Acts 16:15, 33; 1 Cor. 1:16). But no children are named in
the examples given. Furthermore, if children were include4 Acts

10. The idea of immersion best fits the natural meaning of the prepositions ei*" (Mark
1:9), e*k (Mark 1:10; Acts 8:39), and e*n (John 1:33; 3:23--"Aenon of Salim" meaning "springs
of Salim").
11. The Didache (c. 100 AD) states, "You are to baptize into the name of the Father
and of the Son and of the Holy Spirit in living water; but, if you do not have living water you
may baptize in other water; and if you cannot do it in cold water then in warm; but if you do
not have either you may pour water on the head three times in the name of the Father and of
the Son and of the Holy Spirit."
 16:31 provides the pattern that both "you" and "your household"
must first believed to be saved.
3) The rejection of infant baptism implies that living infants are lost.
Correct! Acceptance of the doctrine implies that they are thus
saved apart from faith.
4) Children of Christian parents are said to be holy (1 Cor. 7:14),
which implies salvation apart from faith on the part of the child.
However, this would also imply that the unsaved spouse of the
believer is also saved apart from faith because the unbelieving
spouse is also" sanctified" (1 Cor. 7:14).

C. The Lord's Supper

1. Definition
The Lord's supper refers to that ordinance of the Church in which the
believer drinks of the cup symbolizing the blood of Christ and eats of the
bread symbolizing the body of Christ in order to remember with
thanksgiving the Lord's death (1 Cor. 11:24f) and to commune with His
body the church (1 Cor. 10:16-17).
2. The biblical mandate for the Lord's Supper.
It is to be practiced today because it was commanded (Luke 27:19; 1 Cor.
11:24-25) and it was, regularly practiced by the early church (Acts 2:42,
47; Acts 20:7). Notice in Acts 2:47 that "breaking bread" is distinguished
from "taking their meals together" which indicates that "breaking bread"
must refer to communion and not merely eating together. Furthermore,
Paul's teaching on communion suggests its ongoing validity in the phrase
"As often as you eat this bread and drink the cup, you proclaim the Lord's
death until he comes" (1 Cor. 11:26). Hence, the Lord's Table is to be
celebrated" until his comes."
3. The Significance of the Lord's Supper. (Four views)
a. Transubstantiation (the Roman Catholic view).
The Canons and Decrees of the Council of Trent (1545-63) declare:
Since Christ our Redeemer declared that to be truly his own body
with he offered under the form of bread (Luke 22:19; John 6:48-58;
1 Cor. 11:24), it has, therefore, always been affirm belief in the
church of God, and this holy council now declares it anew, that by
the consecration of the bread and wine a change is brought about
of the whole substance of the bread into the substance of the body
of Christ our Lord, and of the whole substance of the wine into the
substance of his blood. This change the holy Catholic Church
properly and appropriately calls transubstantiation.12
b. Consubstantiation (the Lutheran view).
The Augsburg Confession (1530) declares:
It is taught among us that the true body and blood of Christ are
really present in the supper of our Lord under the form of bread
and wine and are there distributed and received.13
The Lord's Table does not suggest the real presence of Christ's body
"in, with, and under" the elements as the Lutherans claim (i.e.

12. "Decree Concerning the Most Holy Sacrament of the Eucharist," Chapter 4 in
Mark A. Noll, ed. Confessions and Catechism of the Reformation (Grand Rapids: Baker,
1991), 195.
13. This confession was written by Philip Melanchthon, Luther's chief lieutenant. Noll,
ed. Confessions and Catechisms of the Reformation, 90.
 consubstantiation) because this would require a ubiquitous (existence
everywhere) human body of Christ.
c. Real Presence (Calvin's view).
The Lord's Table suggests a spiritual presence of Christ not in the
elements but in the observance that communicates a real benefit
(sanctifying grace) to the participants. This fails to recognize the
symbolic sense in which the elements are to function as a memorial
(i.e. "in remembrance of Me").
d. The Memorial view (Zwingli's and the Anabaptist view).
Rather the Lord's Table is a memorial. Since Christ bodily ascended in
to heaven, he is not bodily presence in the Eucharist. Christ is
spiritually present in the participants rather than the elements.
1) It is a memorial to Christ (1 Cor. 11:24, 25).
2) It is a pledge of the New Covenant (Luke 22:20, 1 Cor. 11:25).
3) It is a proclamation of Christ's death (1 Cor. 11:26).
4) The bread symbolizes the unity of the body of Christ (1 Cor. 10:16-
17).

4. The Participants of the Lord's Supper.

The conditions of participating in the Lord's Supper are regeneration and
a life of obedience to Christ. Regeneration is a condition because the Lord
gave the ordinance to his disciples (Matt. 26:27). And each participants is
to examine himself as to whether he is qualified to partake of the
elements (1 Cor. 11:27-29). A life of disobedience would disqualify him
because through church discipline he would be excluded from the church
(1 Cor. 5:11-13; 2 Thess. 3:6;, 11-15).