Ordain

To Appoint and Ordain the kingdom and the Church

In the New Testament there are 14 different words translated into the word appoint or appointed. Five of those words are also translated or defined as ‘to ordain’. In one quote we see where Jesus is appointing a specific group of seventy and then sent them out two by two. He uses the word anadeiknumi.

“After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.” Luke 10:1

The word anadeiknumi is defined as: “1) to proclaim any one as elected to office 2) to announce as appointed a king, general, etc.” In the Bible it is common to find government terms. This word, meaning appoint, again appears during the election of a new Apostle in Acts 1:24, but is translated as ‘shew’.

“And they prayed, and said, Thou, Lord, which knowest the hearts of all [men], shew [appoint] whether of these two thou hast chosen”.

Another place we see the word appoint is in Luke 22:29: “And I appoint unto you a kingdom, as my Father hath appointed unto me;” Here the author chose the Greek word ‘diatithemai’ which contains the word ‘tithemi’ defined as, “1) to arrange, dispose of, one’s own affairs 1a) of something that belongs to one 1b) to dispose of by will, make a testament 2) to make a covenant, enter into a covenant, with one.”

Jesus is entrusting the Kingdom that His Father had entrusted to Him. He is appointing certain responsibilities to a few. This means that particular people were appointed in trust by covenant to serve and maintain the kingdom in service to others. We continue to see this same word ‘diatithemai’ in reference to covenants throughout the New Testament such as:

“Ye are the children of the prophets, and of the covenant which God made [diatithemai] with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.” Acts 3:25

“For where a testament [is], there must also of necessity be the death of the testator [diatithemai].” Hebrews 9:16 [See also Hebrews 8:10, Hebrews 9:17, Hebrews 10:16.]

Jesus goes on to explain some of the limitations of this appointed office of trust in Luke 22:25-26, Mark 10:42, and Matthew 20:25. As the rightful king of Judea, the remnant of Israel, with All power given unto him in heaven and in earth, Jesus had foretold this coming appointment in Luke 12:32, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.”

Jesus, from the beginning, made a distinction between that little flock that was called out and the rest of the people who he loved, healed, preached to, and blessed. It is clear that those called out received special instructions for a specific work and task.

“He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” Matthew 13:11[See also Luke 8:10]

Those chosen by Christ to be His ministers are not better or more important. It certainly does not mean they may exercise authority over the people or crown others to exercise authority, as we have seen some Churches do in the past. It is clear that Jesus appointed specific tasks to specific men, using words like suntasso or tasso meaning ‘put in order with or together, to arrange, to constitute, to prescribe, appoint’ or ‘ordain’.

In the Church it is clear that the ministers are not given an exercising authority over the people like other governments, but this does not mean that it has no authority or order. We see tasso used in Luke 7:8:

“For I also am a man set [appointed] under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it].”

Jesus did not disagree with that soldier, but found his understanding to be of great faith. When Jesus appointed Paul in Acts 22:10, we see that word used again:

“And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.”

All governments appoint men to offices of authority, and this is no less true in the Church. The Apostles and Paul were ordained of God by Jesus the king. The difference lies in the fact that the Church cannot ‘exercise’ authority. The Roman centurion treated his servant as a son and undoubtedly treated his men as brothers. Although he could exercise authority they obeyed him out of love and respect. The original Roman army was not established by an oath of supremacy but by mutual trust and respect. It eventually evolved into that centralized despotic government the same as Israel did when the voice of the people called for a central authority during the time of Samuel. But brotherhoods are far stronger unions.

“Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that [is] unprofitable for you.” Hebrews 13:17

Many ministers believe that this gives them authority to rule over the people. The word obey in Hebrews is peitho and is translated “persuade, trust” or “have” or “be confident in” over 40 times and obey only 7. It is defined 1) persuade 1a) to persuade, i.e. to induce one by words to believe 1b) to make friends of, to win one’s favor, gain one’s good will, or to seek to win one, strive to please one.”

Ordination by God is an unseen act of a calling, and acceptance of that calling. It is God and man in a communion of faith and hope. The governing of that union is by revelation, faith, and obedience. These things cannot be seen by eyes of the flesh, by the blind of the world. The outward demonstration of ordination of men by men is simply an acceptance of a mutual belief, trust, and brotherhood. What the Church calls ordination is simply the outward sign that can be seen by the world, that men ordained of God recognize the spirit of the ordination of God in others. It is a public proclaiming of that recognition and has no power of itself without God’s blessing, yet by two or more witnesses let all things be established. It is a way that men mark the boundaries of the kingdom, as they see it in the hearts and minds of one another through love and trust, charity and hope, by faith in God.

Because Christ preached a Kingdom, appointed it, and defined the manner of its ministry, any group, society, church or government that does contrary to those teachings is anti-Christ no matter what they may proclaim or postulate to the world or the people. It may serve God’s purposes by oppressing the people so that just like in the days of Egypt, they pray to return to His Way.

Here is the spirit of choice given to all men. Shall men seek to live of, by, and for the authority of the kingdom of God and its righteousness under the perfect law of liberty by faith, hope, and charity? Or shall people choose to live of, by, and for the exercising authority of the kingdoms or governments established by the hands of men, eating of their entitlements but becoming their human resources, subject to the will, desire, and whims of tyrants and their mob.

Acts 5:29 “Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.”

God is giving and forgiving, He is just and merciful, He is forthright and patient, He is industrious and fruitful, and His ordained ministers strive to be as He is, seeking His righteousness in sacrifice and in service. They recognize that Spirit in others, and proclaim that recognition to the world in a brotherhood of one accord, publishing their witness for all to see.

2 Timothy 2:24 “And the servant of the Lord must not strive [ fight]; but be gentle unto all [men], apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.”

• From the book The Free Church Report.

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