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RESTITUTION IS THE ACT of making reparation or repayment for loss, damage, or injury that has been done to another. In the religious sense, it is a voluntary act, not an imposed punishment or repayment demanded by the one who experienced the loss.
The Bible is clear that Christians are to have a conscience “void of offense toward God, and toward man” (Acts 24:16), and that the desire to straighten out one’s past is an evidence of true conversion. Thus, restitution may not be a requirement for salvation, but it certainly is a result of salvation. Genuine conversion puts within the heart of the newly-saved individual a desire to make every possible effort to correct and amend wrong actions of the past, and that includes making restoration whenever possible.1
Passages in both Old and New Testaments address this subject. Restitution was a strict requirement of the Old Testament Law. For example, it was required for harm to human life (Exodus 21:28-34), for theft, misuse, or destruction of another’s property (Exodus 22:1-6), for harm to another’s animals (Exodus 21:33-34), for sin against God’s holy things (Leviticus 5:15-16), and for any unfaithfulness to God (Numbers 5:6-8).
Leviticus 6:2-5 describes situations in which not only was stolen property to be restored, but an additional one fifth of the value was to be given as recompense. Payment was made to the owner of the property (not to the government or a third party), and the compensation was to be accompanied by a guilt offering to the Lord. The guilty individual was instructed to make restitution to the one who was injured on the same day that he brought his sacrifice before the Lord, indicating the importance of making amends.
The moral principles of restitution that were instituted in the rites of the Mosaic Law were also exemplified in the New Testament. A New Testament example of restitution being voluntarily offered is found in the account of Zacchaeus, who evidenced a genuine desire to make right the wrongs of his past upon conversion. Though he had been well-known as a wicked and oppressive man, he declared to the Lord, “The half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold” (Luke 19:8).2 His words indicate that he had been guilty of defrauding people, but now was remorseful over his past deeds and was committed to making restitution.
Believers in the Early Church were instructed to “render therefore to all their dues” and “owe no man anything” (Romans 13:7-8), and these mandates could certainly include restitution.
Restitution clearly is necessary in matters where there has been fraud, theft, or dishonest gains. However, it is also necessary to make amends for wrongdoing that inflicted loss or pain upon others. When one has caused harm, restoration is a requirement.
A person is not exempt from making restitutions when the injured party is ignorant of the wrong. God requires that a just recompense be given to every man. Wrong deeds will either be made right in this world or be faced in the world to come (1 Timothy 5:24). The individual cannot always be governed by the civil statutes in determining whether he should make restitution, since civil laws permit many things that are not allowed by the law of God.
AS MINISTERS, we may at times be called upon to counsel with individuals who have questions regarding certain types of restitution—for example, confessions that would implicate or bring injury to others. It is prudent to remember that we do not give legal advice. Our role is spiritual in nature, focusing on the individual’s moral obligation toward God and those they have injured, and prayerfully offering counsel regarding ways reparation could best be accomplished.
In the case of criminal acts, the obligation upon the individual is to confess his part of the crime regardless of the penalty that could result. This is what God requires. However, in some instances it may be impossible to confess wrongdoing without incriminating others as well. In situations of this nature, it may be best to suggest the person obtains legal counsel as a preliminary step to confession.
In the case of adultery, attempts to make amends must be approached prayerfully. The circumstances and personalities involved will influence how such a matter should be made right. You may wish to consult with a senior pastor when faced with a situation of this nature.
1 There are some sins or offenses against others for which there is no adequate restitution. In such instances, a new Christian should not feel guilty about inability to make full restitution. When forgiveness of sins is received through genuine repentance and faith in Jesus Christ, all sins are forgiven, whether or not restitution for them can be made.
2 Zacchaeus’ four-fold restoration possibly was based on Exodus 22:1, which said that a man who stole a sheep and slaughtered or sold it was required to pay the owner back with four sheep. However, Zacchaeus’ offer was voluntary and not required by Jesus. The moral imperative is the overriding factor here, rather than a single or fourfold amount of restitution.
<smallcaps>THE IMPORTANCE OF WORSHIP<smallcaps> is a theme woven throughout Scripture.1 True worship is God-centered, and is the response of the believer’s heart to God’s worth or worthiness. It is the act of adoring, exalting, honoring, and thanking Him, and may occur in various forms including prayer, sacrifice, service, meditation, Bible reading, and song. As an interaction between God and His people, it can and should take place both privately and corporately, and both inwardly and outwardly. It is at the heart of the believer’s relationship with God, both as individuals and as a community of saints.
Accounts of worship begin in the first chapters of Genesis, and a number of precepts related to worship are established in Old Testament narratives. A proper approach to God is necessary, for we read that “the Lord had respect unto Abel and to his offering: but unto Cain and to his offering he had not respect” (Genesis 4:4-5). It is evident that God is holy and jealous regarding His honor, as the first commandment of the Mosaic Law enjoined the Children of Israel, “Thou shalt have no other gods before me” (Exodus 20:2-3). God prohibited His people from imitating pagan ways of worship; the Israelites were commanded to eradicate corrupt worship from their midst, and to “utterly destroy all the places, wherein the nations which ye shall possess served their gods” (Deuteronomy 12:2).
Worship in both the Old and New Testaments involved going to a specific place to meet God. The Israelites were instructed: “Let them make me a sanctuary; that I may dwell among them” (Exodus 25:8). Old Testament worship centered for the most part around the Tabernacle and subsequent Temple, where God symbolically dwelt among His people. The Psalmist rejoiced in his privilege to go to God’s house, saying, “I was glad when they said unto me, Let us go into the house of the Lord” (Psalm 122:1). In the New Testament, the followers of Christ were “continually in the temple, praising and blessing God” (Luke 24:53).2
The worship of God involved sacrifice.3 Deuteronomy 12:11-12 states, “There shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: and ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates.”
Old Testament worship was never intended to be an end in itself, but was an expression of trust and dependence upon the God of Israel. In the New Testament dispensation, believers can know their God in a way impossible to Old Testament Jews, for the fathomless depths of God’s love for mankind was revealed in the person of Christ Jesus. Worship now centers on the sacrifice He made for the redemption of mankind. Believers of this era worship God as both just and the Justifier, trusting in His love and forgiveness as well as knowing Him on a personal level.
While Christ’s followers need to draw near Him individually in personal devotion, meditation, and prayer, they also need to draw near to Him by meeting with Him in the fellowship of His people, where God promises to be especially present (see Matthew 18:20). God’s Word teaches that as members of Christ’s body, believers are connected in a living and vital way.4 It is in the public worship of the church that Christians are primarily identified as the people of God. The writer of Hebrews warned members of the Early Church not to forsake “the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:25).
There is a true and a false in religious worship; instances are recorded in Scripture of both. God’s prophets took a firm stand against the false and emphatically warned of its danger.5 True worship is not only directed to God, but is inspired and directed by the pure, holy, and perfect Spirit of God. God’s Spirit does not lead to confusion or disorder, so a form of worship that glorifies the flesh or anything other than God, that is not decent and orderly, is contrary to God’s Word.6
Throughout Scripture, Spirit-inspired individuals penned exhortations as to how true worship should occur. The Psalmist wrote, “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name” (Psalm 100:4). Paul admonished the believers at Philippi, to “worship God in the spirit, and rejoice in Christ Jesus” (Philippians 3:3). He told the believers at Ephesus, “Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Ephesians 5:18-19). The writer of Hebrews spoke of serving God “acceptably with reverence and godly fear” (Hebrews 12:28) and exhorted those who read His epistle to “offer the sacrifice of praise to God continually” (Hebrews 13:15). Jesus himself taught that true worshippers would approach Him “in spirit and in truth” (John 4:24).
One of the greatest privileges Christians have is to worship God. Whether that worship occurs corporately in a Christian assembly or individually in the privacy of personal devotions, care must be taken to never allow the act of worship to become commonplace, for entrance into the presence of the most important Being in the universe must be done with sincerity, reverence, and humility.
IT IS IMPORTANT to bear in mind Paul’s admonition that worship should be conducted in a decent and orderly manner (see 1 Corinthians 14:40). As ministers, it is our responsibility to make sure that no part of the service itself, or the altar service that follows, detracts from bringing glory to God. We should not allow anything that brings confusion or disorder, draws undue attention to an individual, or tends to fanaticism. We do not want to discourage the real manifestations of the Spirit of God, but we know that He brings a sense of reverence and holiness when He is in control.
1 In the Old Testament, the word most often translated worship is shachah, which means “to prostrate oneself, especially in homage to royalty or God; to bow down.” Many other words are used to describe the actions of worshiping the Lord. The New Testament Greek word most often translated worship is proskuneo, and it also means “to pay homage by bowing down.” Other words translated worship in the New Testament are sebazomai, meaning “to render religious honor” (see Romans 1:25) and sebomai meaning “to revere or adore” (see Acts 16:14).
2 See also Psalm 55:14, Luke 4:16, and Acts 2:46.
3 It is noteworthy that when the Israelites offered a sacrifice, it had to be perfect. If it had any blemish, it was not acceptable to the priest or to God. The worship we offer God must come from a heart that is pure; otherwise it is not acceptable. The high priest could only examine the animal externally to determine whether or not it was perfect, but our High Priest knows the thoughts and the intents of our hearts, and what motivates the words we say, the thoughts we think, and the deeds we do.
4 1 Corinthians 12:12-27; Ephesians 1:22-23; Colossians 1:24
5 Leviticus 26:1; Deuteronomy 11:16; Isaiah 1:10-17; Micah 5:13; 1 Corinthians 10:14; and 1 Timothy 4:1 are just a few of the Scriptural warnings against false worship.
6 See 1 Corinthians 14:26, 40
THE TERM “Lord’s Day” denotes a day set apart for the worship of the Lord Jesus Christ.1 Since the first century, Christians around the world have marked Sunday, the first day of the week, as their day to rest and to honor the Lord.
The principle of setting aside one day of the week to rest from labor is as old as Creation. The seventh day following God’s six days of creative work was the first instance where one day out of the week was set apart as a day of rest.2
God’s rest on the seventh day foreshadowed the Sabbath law that would later be given to the Children of Israel. However, there is no biblical record of the Sabbath before Israel left Egypt, nor any indication that Sabbath-keeping was practiced from Adam to Moses.
The Word of God makes it clear that Sabbath observance was a special sign between God and Israel; under the Mosaic Law, God gave specific rules to the Children of Israel concerning their Sabbath.3 The word Sabbath comes from the Hebrew words shabbath, which means “an intermission,” and shabath, meaning “to repose; to desist from exertion.” Sabbath observance reminded the Jewish people of two important events in their history: God’s creation of the world and His subsequent rest (Exodus 20:11), and God’s deliverance of their nation from slavery in Egypt (Deuteronomy 5:15).4 The spiritual significance of the Old Testament Sabbath was fulfilled in Jesus Christ, who gives spiritual rest to His followers,5 and delivers from the bondage of sin those who turn to Him in repentance and faith.6
The establishment of the first day of the week as a day of worship is foreshadowed in the Old Testament. The original offerings of first fruits were brought to God on the first day of the week, on “the morrow after the Sabbath” (see Leviticus 23:9-12). Paul explained the spiritual significance of this offering, stating that Christ is the first fruits of the resurrection of the just (see 1 Corinthians 15:20, 23). Since Christ arose from the dead “on the morrow after the sabbath,” the first day of the week became a memorial to the resurrection of Christ from the very beginning of the Christian dispensation.
Some teach that Christians should keep the Jewish Sabbath as their day of worship. However, the Word of God makes it clear that the specific requirements of the Law passed away when Jesus ushered in the New Covenant, which is the Christian dispensation. Believers after the time of Christ were no longer under the bondage of the Law.7 When Jesus arose from the grave on the first day of the week, the Law was fulfilled,8 and a new era began.
The Gospel emphasis that the Resurrection occurred upon the “first day of the week” highlights that day’s distinctiveness.9 The victory Christ obtained over death, Hell, and the grave made that day sacred to the Christian Church. After Christ’s resurrection, whenever He appeared in His resurrected form and the day is mentioned, it is always the first day of the week.10 The Holy Spirit fell on the 120 assembled in the Upper Room on the first day of the week, putting still another seal upon it as the appropriate day to be set aside for the worship of God. Scriptures such as Acts 20:7 and 1 Corinthians 16:2 indicate that the first day of the week was when the disciples and other believers assembled, observed the Lord’s Supper, brought their offerings to the Lord, and otherwise worshipped Him.
By contrast with the frequent mention of the Lord’s Day, the only time the Sabbath is mentioned from Acts through Revelation is in relation to evangelistic efforts among the Jews, and the setting is usually in a synagogue (Acts chapters 13-18) where Paul went—not to fellowship with and edify the saints, but to evangelize. Once Paul announced that “from henceforth I will go unto the Gentiles” (Acts 18:6), the Sabbath is never again mentioned.
It is important for believers in this Christian dispensation to regard the Lord’s Day with holy reverence. God instructed the Children of Israel, “Remember the sabbath day, to keep it holy” (Exodus 20:8). While the specific requirements of the Sabbath Day have been removed by Jesus, many benefits will be received by those who honor the principle of setting apart the Lord’s Day.
The church cannot dictate personal holiness, nor should it create a set of legalistic requirements or restrictions for observing the Lord’s Day. However, it is appropriate for the church to call believers to a holy reverence for this special day. It is right for Christians to sacrifice time to allow time for God. It is beneficial for them to give undistracted focus to the Heavenly Father. It is a blessing for followers of Christ to set aside regular times for thanksgiving and worship. And it is fitting to use the Lord’s Day as a special time to reflect upon God’s love and His ways.
From the physical perspective, the importance of using one day in seven to rest from daily labors is obvious. From the spiritual standpoint, the children of God find that as they set aside worldly concerns and take full advantage of the Lord’s Day to wait upon God in prayer, to delight in His Word, and to fellowship with other Christians, they will reap His promised blessings.
OVER THE YEARS, attitudes toward observing the Lord’s Day as a day set apart to honor God have deteriorated significantly in society. A deliberate choice on our part is required in choosing to make Sunday a day consecrated to worship the Lord. We do not condone shopping, doing home and car maintenance, and participating in sports or other activities that desecrate the Lord’s Day. Rather than determining what would be wrong to do on the Lord’s Day, it can be helpful to decide on the basis of what is right for the Lord’s Day, making sure that the choices align with the concept of keeping an undistracted focus upon God.
There may be those in your congregation whose employment obligations require them to work on Sundays. While not an ideal situation, as ministers we must understand that at times it may be necessary.
Though setting aside Sunday as a day of rest may not include physical relaxation, we have proven that it provides spiritual renewal.
1 The expression “Lord’s Day” occurs only once in the Bible, in Revelation 1:10, where the Apostle John is clearly dating his vision. The form of his expression marks a distinction between the prophetic “Day of the Lord” and the first day of the week, on which Christ arose.
2 Genesis 2:2-3
3 See Exodus 20:8-11; 31:12-17.
4 The Sabbath Day, our Saturday, is still observed by orthodox Jews as their day of rest.
5 Matthew 11:28-29; Hebrews 4:1-11
6 Romans 8:21
7 Paul asked the Galatians why they were still following the old Law (Galatians 3:19), and chastised them for turning again “to the weak and beggarly elements, whereunto ye desire again to be in bondage,” noting that they were observing Levitical “days, and months, and times, and years” (Galatians 4:9-10).
8 The principles upon which the Ten Commandments were based were not discarded under the new dispensation. In fact, these principles are amplified in the New Testament, bringing even the thoughts and intents of the heart into consideration. The Sabbath commandment is the only one of the Ten Commandments that is not mentioned as binding upon Christians. Jesus himself showed the religious leaders of that day that they did not rightly understand the intended use of the Sabbath, on one occasion telling them, “The Son of man is Lord even of the sabbath day” (Matthew 12:8). By that statement, He asserted His right to interpret the Mosaic commandments in light of their spiritual application, rather than their literal application.
9 Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1
10 See Matthew 28:1, 9, 10; Mark 16:9; Luke 24:1, 13, 15; and John 20:19, 26.
THE DOCTRINE OF TITHING is a part of God’s Word—an instruction from God himself instituted to provide for the maintenance and growth of His Church on earth. Tithing was practiced by the patriarchs, perpetuated in the Law of Moses, emphasized by the prophets, sanctioned and taught by Jesus, and followed as a practice by the early Apostolic Church.
The Hebrew word translated tithe in the Old Testament is ma’aser which means “a tenth part.” In the New Testament, the Greek word translated tithe comes from the root dekatoo which means “to give or take a tenth.” Thus, the paying of tithes is a returning of one-tenth of one’s personal income to God.
The first recorded account of tithing in Scripture occurs in Genesis 14, when Abram paid tithes to Melchizedek, “the priest of the most High God” (Genesis 14:18), following a victorious battle. Genesis 28:20-22 provides another example of tithing in the account of Jacob’s vow to God.
Nearly three hundred years later, when God instituted the Law for the Children of Israel, tithing was part of the divine instructions: the Israelites were instructed to give ten percent of all their increase from their fields and flocks.1 In Leviticus 27:30, 32, we read: “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD'S: it is holy unto the LORD. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.” The tithe was designated for a specific purpose: to support the work of God.2
The Prophet Malachi referenced the extreme importance of paying tithes by inquiring, “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.” (Malachi 3:8-9). When this charge was brought against the Children of Israel, they were seemingly unaware that their failure to bring in the tithe was what had brought blighted crops, physical affliction, and oppression by their enemies. Malachi went on to say, “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:10). When God’s people obey His instructions, they find blessings far greater than they can imagine.
In the New Testament era, Jesus commended and supported the giving of tithes. He rebuked the Pharisees for not practicing judgment, mercy, and faith, although they were paying the tithe. He stated clearly, “These ought ye to have done, and not to leave the other [the paying of the tithe] undone” (Matthew 23:23). He inferred that tithing is expected of believers by including it in the list of commendable things which the self-righteous Pharisee was doing to secure favor with God.3 The Apostle Paul acknowledged and confirmed the practice by commenting on Abraham’s payment of tithes to Melchisedec.4
The tithe is not the only method outlined in Scripture for the support of God’s work; offerings given in addition to the tithe are also commanded in both the Old and New Testaments. The Lord told Moses, “Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering” (Exodus 25:2). The Hebrew word terumah, translated offering, actually means a “freewill offering.” Three times a year, the men of Israel were to come before the Lord and they were not to “appear before the Lord empty.” Every man was required to “give as he is able, according to the blessing of the Lord thy God which he hath given thee” (Deuteronomy 16:16-17). The writer of Proverbs wrote, “Honour the Lord with thy substance, and with the firstfruits of all thine increase” (Proverbs 3:9), and this specifically referred to the minchah, or gratitude offering, commanded under the Law.
The theme of freewill offering is restated in numerous places in the New Testament. In Jesus’ Sermon on the Mount, He told the people, “When thou doest thine alms . . .” (Matthew 6:2), implying that they naturally would be giving alms. In Luke 11:41-42, He directly instructed, “Give alms of such things as ye have.” This was in addition to tithes, for He went on to say, “Ye tithe mint and rue and all manner of herbs…”
Biblical giving clearly is more than offering one’s surplus. In Luke 21:1-4, Jesus commended the widow who put all she had into the offering of the Lord. He stated that although the widow gave only two mites, she put in “more than they all” because she gave from her poverty, while the rich men present gave from their abundance.
Some principles for offering are found in Paul’s letters to the church members in Corinth. In 1 Corinthians 16:1-4, when speaking about the needs of God’s people in Jerusalem, Paul instructed the believers to set aside gifts “as God hath prospered him”—in other words, in keeping with their income. He instructed them to give generously from their hearts, each one deciding before God what amount to give (see 2 Corinthians 9:6-7). In 2 Corinthians 8:3, he encouraged generosity, admonishing the same group of believers to emulate the followers of Christ in Macedonia, who gave as much as they were able and beyond.
Above all, tithes and offerings should be given with pure motives and an attitude of worship to God and service to the body of Christ. Acts 2:44-47 tells us that the early Christians who gave of their substance to God enjoyed gladness, singleness of heart, and favor with all the people. Those blessings still accrue to those who follow God’s Word in relation to tithes and offerings.
NO METHOD for receiving the tithes is prescribed in Scripture. In the Apostolic Faith churches, appropriate receptacles are placed on the wall of the church sanctuary, near the entrances, over which a small sign is placed reading “Tithes and Offerings.” In the United States, receipts for tithes are given for income tax purposes. Collections are never taken in the services.
1 Numbers 18:26; Deuteronomy 14:22; 2 Chronicles 31:5
2 Numbers 18:21
3 See Luke 18:12.
4 Hebrews 7:1-2
GOD DESIRES for His followers to be clearly distinguished from unbelievers. Though Christians necessarily interact with non-Christians in their daily lives, they do not have to be affected by a non-Christian outlook. Christ himself said, “I pray not that thou shouldest take them [His followers] out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world” (John 17:15-16).1
In his second epistle to the Corinthians, Paul the Apostle penned an impassioned outcry against worldliness. He challenged the Early Church members to be distinct from the ungodly, exhorting them to “come out from among them” and be separate (see 2 Corinthians 6:17).2 They were to insulate themselves against the mindset and philosophies of the world, refusing to follow the example of unbelievers in behavior, attitudes, appearance, and associations that were unbecoming to a follower of Christ.3
The principle of remaining distinct from the world is no less important today. There is an essential difference between the sanctified people of God and the people of the world, and it is important not to blur the distinction between the two. This choice to be separate from the subtle influences of the world is evidence of the believer’s heartfelt commitment to the teachings of God’s Word.
Jesus pointed out that the “fruit” of a person’s life is what those looking on use to evaluate his spiritual condition (Matthew 7:17-20). If an individual consistently lives a clean, holy life before his peers, the reality of what God has done in his life will be an unmistakable witness to others.
Christ’s followers are called to be distinct from the world in their beliefs and values. The morality of the world is often determined by whatever seems to be “right” to the individual for the case at hand. In contrast, God’s Word sets forth principles and moral absolutes that are unchanging and universal, irrespective of circumstances, cultures, or eras in history. Followers of Christ reject standards defined by the world, upholding without compromise a Bible-based code of ethics, and evidencing a commitment to righteousness that is complete and undivided.
Paul warned the believers in Rome not to be “conformed” (or squeezed into the mold) of this world, but to be “transformed by the renewing of your mind” (Romans 12:2). That principle holds true today. Christians of every era must be alert to areas where worldly thinking presses in, and ask for God’s help in withstanding those influences if we are to be the “living sacrifice, holy, acceptable unto God” (Romans 12:1) that God demands.
Christ’s followers are called to be distinct from the world in their conduct and actions. The Bible gives guidelines about what actions and behaviors are appropriate for Christians. For example, actions and behaviors should glorify God, (1 Corinthians 10:31), be holy in nature (1 Peter 1:15), be according to the will of God (Romans 12:2), not have any appearance of evil (1 Thessalonians 5:22), not hinder another Christian (Romans 14:21), involve the right company (2 Corinthians 6:14), not compromise the individual’s Christian testimony (Romans 12:9), and qualify to be done in Jesus’ name (Colossians 3:17).
The Apostle Paul challenged the younger man, Timothy, to be an example to others “in word, in conversation, in charity, in spirit, in faith, in purity” (1 Timothy 4:12). The Greek word translated conversation means “behavior,” not verbal discourse. He gave a similar exhortation to the believers at Philippi, instructing them, “Only let your conversation be as it becometh [is worthy of] the gospel of Christ” (Philippians 1:27).
Decisions about recreation and entertainment options are one area where distinction from the world will be apparent. As people who are set apart for God, believers reject options that would fuel the flesh instead of the spirit, recognizing that thoughts and actions are impacted by what is read, heard, and watched. The Psalmist evidenced his determination to separate himself from harmful influences, stating, “I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me” (Psalm 101:3).4 He was determined not to look with indifference on the sins of those around him, nor to permit their sins to impact him. We are not to “have pleasure” or to be entertained by immorality (see Romans 1:28-32).
A follower of Christ will also be distinct from the world in how he chooses to spend his time. In Ephesians 5:15-16, the Bible says, “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” The word translated redeeming in this verse carries the idea of “making the most of,” and service to God lies behind the Apostle’s thought. Christ’s followers resist living self-centered lives, knowing that the precious opportunity of advancing Christ’s kingdom must not be allowed to slip away, “because the days are evil.”
Christ’s followers are called to be distinct from the world in their appearance. The concept of modesty—a regard for decency and moderation in behavior, deportment, and dress—is a clear teaching of Scripture. The attire and demeanor of the people of God should reflect Christ and be appropriate for one who represents Him. Styles differ from culture to culture, and change with each generation, but the principles regarding godly appearance transcend time and societal trends.
One guideline for attire is given in 1 Timothy 2:9: “In like manner also, that women adorn [put in proper order, decorate, garnish] themselves in modest apparel, with shamefacedness and sobriety [infers dignity and serious purpose as opposed to levity and frivolity].” Godly women are to dress and behave in such a way as to draw attention to the Spirit of God within them, rather than to the physical body. Extreme or ostentatious clothing, hairstyles, and general appearance are not appropriate for followers of Christ, and deportment should match the conservative, godly appearance.5
As Christ’s followers purpose to follow Christ’s admonition to “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:37), the distinction between themselves and the world will be clear.
1 James 1:27 also teaches the importance of keeping oneself “unspotted from the world.”
2 The Apostle John reinforced the same principle in 1 John 2:15-16.
3 See also Titus 2:12-14 and Ephesians 5:11.
4 Other Scriptures that will help believers make godly choices regarding entertainment options include Proverbs 14:16; Isaiah 30:21 and Philippians 4:8.
5 For a more comprehensive study regarding appearance and modesty in Christians, see the topic Appearance/Modesty in this manual.
ONE OF THE PRIMARY PURPOSES of the Apostolic Faith organization since our inception has been to lead men and women to the place of repentance and forgiveness for sin, and to an understanding of the Latter Rain Gospel. This necessitates being alert to opportunities to expand our outreach into new fields.
Typically, establishing a church in a new area begins with interest expressed in our organization. The initial contact may have occurred when an individual or group received Gospel literature printed by the Apostolic Faith, visited our church website, or had a personal contact with someone connected to this work. Often, there is a period of correspondence with headquarters, in which the Biblical doctrines and practices upheld by this organization are explained in greater detail. Gradually, this correspondence provides insight about the group’s understanding of our doctrinal position and its willingness to follow the practices and guidelines of the Apostolic Faith work. In time, this may lead to a visit from a representative of headquarters, at which time the possibility of the group becoming a part of the organization may be explored as the Spirit leads.
In a case where a group of associated groups or church congregations has expressed interest in becoming a part of the Apostolic Faith, it may take a number of visits from a headquarters representative before we can be assured that they are all one with us in doctrine and are willing to adopt our methods of operation. This Minister’s Manual may serve as a basis for explaining in detail what we stand for and how we operate. Leaders of the congregations can also be encouraged to view the services posted on our organization’s website as a means of gaining understanding about how we conduct our services.
Meetings in Homes and Temporary Facilities
Many Apostolic Faith branch churches started from gatherings of believers in private homes. We encourage this method, especially in locations where there are only a few believers. Holding Bible studies, prayer meetings, or even simple church services in a home, and inviting neighbors, friends, and relatives to attend, is in accord with the pattern established in Scripture. Members of the Early Church taught the Gospel in private homes as well as in larger assemblies.<sup>1<sup> In some towns, private homes served as meeting places for smaller churches,<sup>2<sup> while at other times, groups simply gathered in a home. According to Acts 10, it was in one such meeting in the home of the Roman centurion Cornelius that God revealed to Peter that the Gospel message was for all who would believe in Jesus Christ.
Obviously, any home meetings held under the auspices of the Apostolic Faith organization must uphold the doctrines and practices of this organization, and operate under the supervision of the nearest District Superintendent.
Church services in homes usually are quite simple. Sometimes they are structured along the lines of a Sunday school class or informal Bible study. If there are enough people present, the program may consist of singing, perhaps a testimony or two, Bible reading, a brief message, and a time of prayer. In some cases, small groups have found that watching services on the corporate website at www.apostolicfaith.org/video-archive can be a real blessing and uplift. Workers from an Apostolic Faith branch church can also go, whenever that is possible, to support the efforts of those holding meetings in areas where there is no established church as yet.
If space constraints permit, those who attend home meetings should be encouraged to invite others who might be interested in gathering with the group of believers. If the numbers grow and a solid foundation of workers develops, it may be possible in time to secure a larger facility where Gospel services could be held.
Most new churches meet at least for a time in rented facilities such as schools, hotel conference rooms, or community centers. Though the meeting location is temporary, those in charge should make every effort to create a warm and inviting environment. The facility should be clean, provide comfortable seating and adequate parking, and be equipped with a suitable sound system. Signage directing visitors to the meeting area, along with flowers and a display of Gospel literature, can help to create a friendly atmosphere. The goal should be to make visitors feel welcome and encourage them to come again.
Evangelistic programs/outreaches
Conducting evangelistic campaigns is another form of outreach into a new field that has brought fruitful results in the Apostolic Faith organization. Typically, we hold campaigns of this nature to ascertain whether there is interest or potential for developing a work in a particular location. In years past, churches of a neighborhood or community nature occasionally have opened their doors to us. However, we have found that it is often best to conduct our campaigns in rented conference rooms or other community facilities, in order to avoid restrictions on our preaching or manner of worship.
A well-organized evangelistic campaign will have at least five major components:
Expansion into new fields takes far more than simply seeing opportunities. We must be certain that our timing and the steps we take toward evangelizing and/or establishing a work in a new location do not get ahead of God. Wherever God guides, He provides. Ultimately, the work will grow and expand according to local response in any given area, and God’s sovereign will. If He wants us to move forward, He will open the doors, and we must always align ourselves with His purpose and timing. When we do, a small seed sown in good soil and watered with prayer can result in a bountiful spiritual harvest for God’s kingdom.
IT IS IMPORTANT for us to remember that while growth is the natural state of a healthy organism, there are different kinds of growth, some of which have nothing to do with numbers. A church can be alive and growing spiritually even though the number of people attending remains constant. If those in the church are growing “in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18), and following His will for their lives, both individually and corporately, that church is experiencing true growth. Conversely, a church can see its numbers increase, and still be spiritually lifeless. While expansion is important and we should always be alert for outreach opportunities, numerical increase in our numbers is not our primary goal.
WE HAVE FOUND that entire sanctification and the sanctity of marriage are two doctrinal teachings that we must explore especially carefully and thoroughly with those who express an interest in becoming a part of the Apostolic Faith work. It is necessary to be certain that we are unified in understanding, as some people who generally agree with our teachings have a slightly or totally different view of these two doctrines.
1 See Acts 5:42 and 20:20.
2 See Romans 16:5, 1 Corinthians 16:19, and Philemon 1:2.
IT IS BIBLICAL for the church to set apart individuals in the ministry for special tasks of leadership.1 In the Apostolic Faith organization this is done through ordination and/or installation. Ordination Services and Installation Services are handled in a similar manner.
Ordination Services
Ordination is the public ceremony by which leaders of the church authorize a minister to serve as a pastor or other designated role in the Apostolic Faith work.2 While ordination does vest in that individual the legal authority to perform certain civil duties and conduct business as a representative of the organization, we view the event primarily as a solemn, spiritual charge and commissioning as much as a legal or liturgical rite. It is important as an acknowledgement of the prior divine call, commission, and qualification of the person, though it is not a requirement for serving as a minister.3
In the Apostolic Faith organization, we typically hold ordinations during a regular church service or during an ordinance service. At the appointed time during the meeting, the Superintendent General or the District Superintendent presiding over the ordination ceremony announces to the congregation that the designated minister is to be ordained at that time. Often, he gives a brief explanation of the Scriptural purpose and basis for ordination. Then, in accordance with examples provided in the Word of God,4 members of the ministry and elders lay their hands on the minister, and pray together for divine anointing upon him or her.5 Those who are present join in prayer that God’s blessing will rest upon the life and service of the one being ordained.
We believe that it is the Holy Spirit who confers authority and power for ministry, rather than those who participate in the ordination ceremony. No particular person or group of individuals is essential to the ordination process; it can be done by any minister or ministers who have been granted permission to do so by the leadership of the Apostolic Faith organization.
Installation Services
Installation is similar to ordination in that it is a public ceremony by which leaders in the Apostolic Faith organization appoint a minister to a designated leadership role in our work. The main difference is that an installation does not include legally-issued credentials or certification; rather, it represents a corporate appointment or designation within the organizational structure of the Apostolic Faith. Often, installation appointments relate to supervision of geographic districts where our churches are located, or serving on a Board of Trustees.
In some countries or regions of the Apostolic Faith work, installation services are held for pastors, though this is not required when a minister assumes a pastoral role. At the headquarters church, installation services relate specifically to the appointment of District Superintendents.
The service itself is generally conducted much like an ordination, by the laying on of hands by qualified ministers and elders.
In the United States, the credentials and authorization of both ordained and installed pastors can be revoked at any time by the Superintendent General if the minister’s faith and practice fail to align to the Gospel of Christ, or cease to be in accordance with the doctrines, constitution, and bylaws of the Apostolic Faith organization. In countries outside of the United States, the District Superintendent is authorized to do this.
1 See Acts 1:21-26; 6:1-6; 13:2-3.
2 See the topic Ministerial Credentials and Ordination for more information on this subject.
3 In some cases, individuals in our work have assumed the role of pastor because a sudden vacancy in the pastoral ranks necessitated immediate placement of a minister in a particular location. In those cases, unless the pastoral assignment is designated as being only temporary, the acting pastor may be ordained at a time of the District Superintendent’s choosing. During the interim, he is allowed to perform all of the functions of a pastor except those for which the State requires an ordained minister.
4 See 1 Timothy 4:14 and 2 Timothy 1:6.
5 In light of the Biblical role of women in the church, the Apostolic Faith organization makes no distinction between men and women in the work of the ministry. Godly women who give evidence of the call of God upon their lives, and who qualify spiritually, are accorded the same privileges as men to labor in the ministry. See the topic Women Preachers for more information on this subject.
MINISTERS MEETINGS are regularly scheduled events in the Apostolic Faith organization. At these sessions, those who serve as ministers and pastors in our work gather to study topics relevant to our ministerial responsibilities, and to hone our abilities through structured training, that we may be “able ministers of the new testament” (2 Corinthians 3:6).
At the headquarters church in Portland, ministers meetings are held every year during the spring special meetings and the summer camp meeting. All ministers and pastors, both active and retired, are encouraged to attend. These times remind us that we are not serving in isolation, no matter what our geographic location or proximity to other Apostolic Faith churches. Rather, we are part of a divinely ordained and God-commissioned group, and we approach the responsibilities of our calling shoulder to shoulder with fellow ministers from around the world. As we share plans and goals and learn together, we come away feeling better equipped and inspired to putting our best efforts into moving the Gospel forward.<sup>1<sup>
In addition to the sessions held during special meetings and camp meeting, the ministerial staff in Portland meets from time to time throughout the year. Ministers meetings are also held during regional camp meetings and at district meetings, and should be held in individual churches where there are several on the local ministerial staff. Even if there are only two or three ministers at a given location, it is a good plan to meet occasionally to discuss ideas, plans, and details of the work.
Godly counsel is of particular benefit to those of us in the ministry. We need one another! Often the issues which face us cannot be shared with our families or the flock of God, but Scripture records numerous examples of spiritual leaders who conferred with each other regarding matters affecting the church. For example, the disciples discussed with elders of the early church the appointment of deacons to care for the widows (Acts 6), the prophets and teachers at Antioch sought God’s direction together until the Spirit revealed that Barnabas and Saul were to be sent out as missionaries (Acts 13), and the apostles and elders in Jerusalem came together to confer about the danger of reverting to the law of Moses (Acts 15).
All of us can learn from the experiences of others. When we face challenges in our work for the Lord, those challenges are not unique—very likely some of our peers have been through similar circumstances. Older ministers can offer insights and perspective based upon years of experience in the Gospel. Proverbs 27:17 tells us that “Iron sharpens iron,” and the guidance and advice of seasoned Gospel veterans is an invaluable resource. Ministers meetings are one venue where we can tap into that experience.
The ministers meetings held in Portland during special meetings and camp meeting have an annual theme. Over the years, these themes have included: Higher Ground, Sharing God’s Love, Follow Me, Hold the Fort, America’s Mission Field, Lessons in Leadership, The Art of Preaching, God Gave the Increase, and Equipped to Serve. Individual sessions under these headings have developed topics such as evangelism, helping troubled people, marriage and family issues, financial planning, enduring hardness, ministerial protocol, holding funerals, and a wide range of other topics. Various ministers are selected to act as facilitators/speakers for the sessions. In many cases, handouts and topic summaries are distributed to attendees. Transcripts and videos of these sessions are posted on the minister’s page of the website at www.apostolicfaith.org.
In conclusion, the benefit of gathering together as ministers is much more than information shared or techniques we learn. An additional benefit comes in the cultivating of our unity of purpose. We are persuaded that this work has a unique calling in the world, and that the teachings and way of life the Latter Rain Gospel advocates are relevant today. Ministers meetings help us to keep moving forward with a unified purpose. Unity is not a goal that can be achieved once and then relegated to the sidelines for a number of years. It requires a constant process of communicating, adapting, evaluating, and learning. To walk in unity, we must have a shared understanding of how we operate, and ministers meetings are one of the ways we achieve this.
<sup2>1<sup2> For more information regarding interaction between pastors and ministers, see the section of this manual titled Relationships with Other Ministers.
THOSE OF US who serve as pastors in the Apostolic Faith organization occasionally hold meetings specifically for the people of God who are part of our church. We refer to these gatherings as “Workers Meetings.” At times, we open such meetings to all who are involved in any capacity in the work of the Lord. In other circumstances, we invite only a particular group, such as the ushers, Sunday school teachers, or musicians. While our workers meetings may include instruction and challenge, our goal always should be to uplift, appreciate, and inspire our companions in ministry, remembering that we are all “labourers together with God” (1 Corinthians 3:9).<sup>1<sup>
Workers meetings are held for a variety of purposes.
Plan. When the local church undertakes a construction project, seasonal program, or community outreach, planning must occur. We often gather small groups of individuals from the church family who have appropriate skills or backgrounds, and work with them to establish direction, discuss implementation, assign tasks, and track progress, for Scripture tells us, “Without counsel purposes are disappointed: but in the multitude of counselors they are established” (Proverbs 15:22).
Through the years, workers meetings have sometimes been held to discuss the purchase of a piece of property, securing of a different facility, refurbishing the sanctuary, or other business matters. We recommend using ordinance meetings as a time to accomplish this.
Inform. Those who are involved in the work obviously have an interest in the forward movement of the Gospel, so it is appropriate to bring them up-to-date occasionally on what has been happening in other locations around the world. Presentations related to a newly-emerging branch of the international work, the outreach at headquarters, or a particular missionary trip goal has proved to be a blessing and inspiration to the people of God. We have found that the more the people of God are informed about a particular outreach, the more wholeheartedly they will support it.
Encourage. Challenges come to every congregation. In such times, we may feel a need to gather those who carry the burden of the work and do what we can to encourage hearts. There are many Scriptural precedents for this. When the Children of Israel faced the Red Sea, Moses reassured them, “Fear ye not, stand still, and see the salvation of the Lord” (Exodus 14:13). On the eve of crossing over into Canaan, Joshua encouraged the people that God “will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites” (Joshua 3:10). The Apostle Paul’s letters often included words of support to his fellow workers. Encouragement has strengthened many an individual and group to overcome hard places.
Equip. As pastors, we have a responsibility to facilitate the efforts of the workers in the church. Meetings with groups such as Sunday school teachers, custodial staff, greeters, and musicians will help us understand their challenges and respond to their needs as God directs. In the spiritual realm, workers meetings offer a setting where we can teach and equip those involved in the work to be good altar workers, to give a strong testimony, to be friendly and welcoming to visitors, and other “family matters” of this nature.
Admonish. The New Testament is full of admonitions given by the Apostles to various groups in the Early Church. Peter taught, “All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Peter 5:5). Paul exhorted believers in Philippi to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Philippians 1:27), and instructed the Ephesian church to “keep the unity of the Spirit in the bond of peace” (Ephesians 4:3). We too have a charge to “reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). Admonitions given in a group setting may eliminate the necessity of dealing personally with challenges that could otherwise come up. It will also band the workers together as a united force for God, and in unity there is strength.
Warn. There may be times when, as shepherds of the flock, we must identify errors that could threaten the spiritual well-being of our congregations. Paul cautioned the elders at Ephesus, declaring that after his departure “grievous wolves [shall] enter in among you, not sparing the flock. Also, of your own selves shall men arise…” (Acts 20:29-30). Like Paul, we must warn the people of God about harmful influences that can come from both outside and inside the church. Workers meetings traditionally have been the place where this is done, as such matters are best handled when only the family of God is present.
In conclusion, laboring together in the church with the saints of God requires unity, cooperation, and commitment to a common purpose. Workers meetings are one way we can cultivate these attributes, and thus influence God’s people to continue to move forward in alignment with God’s purposes for our organization.
<sup2>1<sup2> For more about our connection with those in our congregations, see the topic Relationship with Workers in the Church in this manual.
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