February 1, 2024

Gleanings

Organizational Practices of the Early Ekklesia

Gerald R. Chester, Ph.D.

In populist dualistic Christianity today, Scripture is not regarded as relevant outside of the spiritual dimension. But for holistic people, Scripture is the best revelation of truth given to mankind in both the spiritual and physical realms. An application of this truth is that Scripture should guide organizational practices.

After the fall of mankind, divine empowerment of humans was not normative until the new covenant era that began on the Day of Pentecost (circa AD 33). The first seven chapters of the book of Acts chronicle the events and practices of the first New Testament ekklesia (church). Many, but not all, of their practices are normative in the new covenant era.

To recognize the normative practices, one must consider the context of the book of Acts, which is a continuation of the gospel of Luke. Acts begins with the forty days between Jesus’ resurrection and ascension. During this time, Jesus gave directives to his apostles. He could have focused on many topics, such as, morals, salvation, heaven, poverty, missions, evangelism, social justice, or eschatology. Instead, he focused on one topic: the kingdom of God. The book of Acts begins as follows:

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. (Acts 1:1−3 ESV, emphasis added)

Throughout the book there are explicit references to the kingdom of God (Acts 8:12; 14:21−22; 19:8; 20:25; and 28:23). The theme of the kingdom of God continued to the last verse of the book. Speaking regarding Paul’s last days in Rome, Luke wrote:

He lived there two whole years at his own expense, and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. (Acts 28:30−31 ESV, emphasis added)

Paul proclaimed the kingdom of God and the relationship of the Lord Jesus Christ to the kingdom. From beginning to end, the book of Acts revealed truth about the kingdom of God.

Initially, however, the eleven apostles didn’t understand Jesus’ teaching on the kingdom of God. Luke recorded the following interchange between Jesus and the eleven:

So when they had come together, they asked him, "Lord, will you at this time restore the kingdom to Israel?" He said to them, "It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth." (Acts 1:6−8 ESV)

The eleven apostles thought that Jesus’ definition of the kingdom of God was the restoration of the physical kingdom to ethnic Israel, but his definition was broader. He dismissed their question and stressed the coming empowerment associated with the kingdom of God. His focus was to establish the spiritual kingdom that was part of the new covenant and would, in time, be physically manifested.

This spiritual kingdom was identified as the New Testament ekklesia (Acts 5:11) not the Old Testament ekklesia (ethnic Israel) (Acts 7:38). The major difference between the Old and New Testament ekklesia was the divine empowerment by the Holy Spirit as Peter explained on the Day of Pentecost (Acts 2:14). Because of the divine empowerment associated with the new covenant, one should expect that life under the new covenant would be different than under the old covenant. The impotency to obey God without divine empowerment was revealed in the Old Testament. But in the New Testament, the saints are divinely empowered (Acts 2:38) to be able to progressively mature in their ability to obey God until their physical death.

In the new covenant era, disciples of Jesus are mandated to mature in Christ (Colossians 2:1−9). This will lead to different lifestyle practices. One can get a glimpse of some of these practices with the first local ekklesia in Jerusalem. Luke wrote:

And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. (Acts 2:42 ESV)

The antecedent of they in Acts 2:42 is in the prior verse—it is those who received the word. The word is a summary of the truth that Peter conveyed in his message. The revelation that Jesus was Lord and Christ transformed their thinking about the Old Testament Scriptures. This conviction changed their lives. They devoted themselves to four practices that should be considered normative for local New Testament ekklesias and other organizations:

The apostles’ teaching (interpreting Old Testament Scripture based on the revelation that Jesus is Lord and Christ, perhaps as Paul did in Ephesus in Acts 19:9−10);
Fellowship (interdependent living and supporting the purpose of God in each other as described in 1 Corinthians 12−14 and Hebrews 10:24−25);
Breaking of bread (both meals and the sacraments as described in 1 Corinthians 11 and Matthew 28:18−20); and
Prayer (according to the Lord’s Prayer in Matthew 6:9−15).

These practices are some of the first Christian biblical practices highlighted in the new covenant era. The above text stated that the first disciples in this era were devoted to these practices, which suggests that these were a priority for them.

From a holistic perspective, these practices have value beyond local ekklesias; they should be adopted by all organizations in every context of life—family, workplace, and civil government. These practices facilitate alignment with God—his will done in his ways according to his timing and for his glory. This is the most profound measure of success.

Every organization exists in God’s universe. This means that true success can only be attained according to God’s definition. If you concur that these early practices facilitate alignment with God, then every organization should view them as normative.

In an unfallen universe (the pre-fallen state), everyone obeys God perfectly. In this state there is little need for leaders and managers. But this is not the reality of mankind’s current existence. Mankind is in a fallen condition and, therefore, struggles to obey God. This means that the seminal role of organizational leaders and managers is to deal with sin. These four practices from the early ekklesia are tools to assist organizational leaders in the battle with sin.

Furthermore, there are only two ways to respond to sin: either discipleship or sin management. Discipleship is the most effective because it facilitates maturity through transformation. Sin management is only marginally helpful to facilitate maturity; it only enables people to survive.

For any organization to produce an excellent value proposition, it requires workers who are true disciples of Jesus. This is a high standard in a world that does not seem to be able to produce holistic disciples of Christ. Nevertheless, God’s standards are right and should be the basis for organizational practices.

Organizational leaders have a primary function—to battle sin. This is the major reason for their existence. And in God’s universe, the only correct way to battle sin is in accordance with his will, ways, and timing, and all for his glory.