SONSHIP: MELCHIZEDEK ORDER

Judges 21:25 “In those days there was no king in Israel: every man did that which was right in his own eyes.”

ABSTRACT

This article delves into the eternal priesthood of Christ after the order of Melchisedec as the foundational cornerstone of the church, exploring its superiority, the spiritual structure uniting the community, the metaphor of the Lord’s flock, and the ordination of leaders, all supported by biblical truths and insights from Ellen G. White.

MELCHISEDEC’S MIGHTY SHIFT!

The priesthood of Christ after the order of Melchisedec represents a significant shift in spiritual leadership, setting it apart from the Aaronic priesthood. The Bible clearly asserts that Christ’s priesthood is superior, as it existed prior to Aaron’s lineage and holds greater authority. This is evidenced in Hebrews 7:7, which states, “And without all contradiction the less is blessed of the better,” emphasizing that even Abraham, and therefore Levi, paid tithes to Melchisedec, recognizing his higher priestly status (Hebrews 7:7). Scripture further illustrates this with Hebrews 7:11, which states, “If therefore perfection were by the Levitical priesthood, (for under it the people received the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?” and Hebrews 7:21, which states, “(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:).” Ellen G. White highlights this in The Cross and its Shadow, stating, “Christ being a priest after the order of Melchizedek, we are now living under the Melchizedek order of the priesthood,” (The Cross and its Shadow, p. 320, 1914) and in The Medical Missionary, vol. 13, stating, “… after the order of Melchizedek.” Christ is a priest because a son; and as many as received him to them gave he power to become the sons of God,” (The Medical Missionary, vol. 13, p. 414, 1904). According to the commentary in The Acts of the Apostles (p. 164), the order of Melchisedec also highlights Christ’s role in organizing the church, where all members are united under His leadership and the Holy Spirit. This foundation illustrates the greater spiritual authority and divine guidance provided by Christ’s eternal priesthood, contrasting the temporary and incomplete Aaronic system. Thus, the priesthood of Melchisedec serves as the foundation upon which Christ establishes His role as High Priest, uniting us under a more perfect order, but what profound spiritual foundation does this signify for the church?

ETERNAL PRIESTHOOD BUILDS!

The priesthood of Christ, after the order of Melchisedec, signifies a profound spiritual foundation upon which the church is built, surpassing the limitations of the Aaronic priesthood. This superior order is evident in Hebrews 7:17, where it is declared, “Thou art a priest forever after the order of Melchisedec,” highlighting the eternal nature of Christ’s role. Scripture further illustrates this with Hebrews 7:24, which states, “But this man, because he continueth ever, hath an unchangeable priesthood,” and Psalm 110:4, which states, “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” Ellen G. White confirms this in The Acts of the Apostles, stating, “God has never left Himself without witness on the earth. At one time Melchisedek [1093] represented the Lord Jesus Christ in person, to reveal the truth of heaven, and perpetuate the law of God,” (Patriarchs and Prophets, p. 1093, 1890) and in The Acts of the Apostles, stating, “At one time Melchisedek represented the Lord Jesus Christ in person, to reveal the truth of heaven, and perpetuate the law of God,” (Patriarchs and Prophets, p. 1093, 1890). This spiritual leadership, illustrated through Christ’s interactions and teachings, is the foundation of the church, as Jesus Himself asserts in Matthew 16:18 that “upon this rock I will build my church.” The Acts of the Apostles further emphasizes that Christ continues to guide His people, ensuring that they are united under the truth through the work of the Holy Spirit (Acts of the Apostles, p. 164). Ultimately, the priesthood of Melchisedec represents not only Christ’s authority but also His enduring connection with His church, ensuring a perfect and eternal leadership for His followers, but how does this foundation find its roots in the period of Melchizedek?

CORNERSTONE OF TRUTH!

The foundation of the church finds its roots in the period of Melchizedek, but its true establishment occurred when Christ declared His role in the church. In Matthew 16:13-20, Jesus asks His disciples, “Who do you say that I am?” Peter’s response, affirming Jesus as the Christ, marks a pivotal moment in understanding the church’s foundation. Christ’s declaration that He would build His church upon “this rock” is often misinterpreted as referring to Peter himself. However, upon examining 1 Corinthians 10:4, it becomes clear that Jesus is the true Rock upon which the church is built. Jesus, not Peter, forms the foundation, as stated in 1 Corinthians 3:11, where it is affirmed, “For no one can lay any foundation other than the one already laid, which is Jesus Christ.” Scripture further illustrates this with Ephesians 2:20, which states, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone,” and 1 Corinthians 3:10, which states, “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.” Ellen G. White emphasizes this in Patriarchs and Prophets, stating, “The Lord has ordained that men should be His instruments in the work of building up His church,” (Patriarchs and Prophets, p. 147, 1890) and in The Acts of the Apostles, stating, “Upon the foundation that Christ Himself had laid, the apostles built the church of God,” (The Acts of the Apostles, p. 1426, 1911). This foundational truth solidifies the church’s enduring strength, rooted not in human fallibility but in the eternal and tried cornerstone of Christ, as foretold in Isaiah 28:16. The notion that Peter could serve as the foundation contradicts Scripture, as the gates of hell did prevail against him when he denied Jesus (Matthew 16:21-23), but how does the truth upon which the church is built extend beyond the person of Christ to the confession of faith in Him as the Messiah?

The truth upon which the church is built extends beyond the person of Christ to the confession of faith in Him as the Messiah. When Peter confessed Jesus as the Christ in Matthew 16:16, this declaration became the basis for the church’s establishment. Sr. White emphasizes this in The Desire of Ages (p. 412), stating, “The truth which Peter had confessed is the foundation of the believer’s faith.” Scripture further illustrates this with Romans 10:9, which states, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved,” and Matthew 10:32, which states, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.” Sr. White reinforces this in The Great Controversy, stating, “The church is built upon Christ as its foundation; it is to obey Christ as its head,” (The Great Controversy, p. 1426, 1888) and in The Acts of the Apostles, stating, “Peter here shows that the church is built on One superior to Peter,” (The Acts of the Apostles, p. 2, 1911). This faith in Christ as the Son of God is the immovable foundation upon which the church stands. Furthermore, Peter’s confession was not born out of his own wisdom or insight; rather, it was a revelation from God, as Jesus points out in Matthew 16:17. Therefore, Peter could not boast in himself for this confession. The faith in Christ, which serves as the foundation of the church, is not rooted in human ability but in divine revelation, but how does Christ serve not only as the foundation but as the complete system of truth?

Christ is not only the foundation but the complete system of truth. In John 14:6, Jesus declares, “I am the way, the truth, and the life.” This all-encompassing truth is pure and undefiled, as 1 John 3:3 describes Christ as “Pure Truth.” The absence of any falsehood is essential to this truth, as stated in 1 John 2:21, “No lie is of the truth.” Scripture further illustrates this with John 1:14, which states, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth,” and John 17:17, which states, “Sanctify them through thy truth: thy word is truth.” Sr. White further reinforces this understanding in Selected Messages (Vol. 3, p. 198), where she writes, “Christ is the complete system of truth.” Sr. White echoes this in The Desire of Ages, stating, “In Christ is the complete system of divinity,” (The Desire of Ages, p. 198, 1898). This truth forms the foundation of our faith and the church, allowing no mixture of error. The purity of this truth calls for rejection of any false teaching, as 2 John 10-11 warns the community to avoid those who do not uphold the truth of Christ. As God reveals His truth progressively, as seen in Proverbs 4:18, the church continues to grow in understanding, preparing for Christ’s return, described in Ephesians 5:26-27 as a church cleansed and without blemish, but how does the relationship between the church and truth grow stronger as time progresses?

The relationship between the church and truth grows stronger as time progresses. Jesus, the Word made flesh, is the embodiment of truth (John 17:17). The law, too, is truth, as stated in Psalm 119:142. Through the knowledge and experience of truth, the community is set free (John 8:32). The true church, built upon this unwavering truth, becomes the “pillar and foundation of the truth” (1 Timothy 3:15). Scripture further illustrates this with Psalm 119:151, which states, “Thou art near, O LORD; and all thy commandments are truth,” and John 16:13, which states, “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.” Sr. White reflects on this in The Great Controversy, stating, “The church is the pillar and ground of the truth,” (The Great Controversy, p. 1426, 1888) and in Patriarchs and Prophets, stating, “The church is the agency through which God reveals His truth to the world,” (Patriarchs and Prophets, p. 1426, 1890). However, it is only through the guidance of the Holy Spirit that the community can fully comprehend and embrace this truth. As John 16:13 promises, the Holy Spirit leads the community into all truth, ensuring the church remains grounded in Christ, the chief cornerstone. The true foundation of the church rests not on human ability or confession but on the eternal truth of Christ as the Son of God, but how does Christ serve as the chief cornerstone while the foundation also includes other integral parts?

Then, it is essential to recognize that while Christ serves as the chief cornerstone, the foundation of the church also includes other integral parts. Ephesians 2:19-20 illustrates that the community, particularly the apostles and prophets, form part of this foundation, with Jesus Christ as the chief cornerstone. Scripture further illustrates this with Revelation 21:14, which states, “And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb,” and Matthew 16:18, which states, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” Sr. White highlights this in The Acts of the Apostles, stating, “Upon the foundation that Christ Himself had laid, the apostles built the church of God,” (The Acts of the Apostles, p. 1426, 1911) and in Patriarchs and Prophets, stating, “The apostles and prophets are the foundation of the church,” (Patriarchs and Prophets, p. 1426, 1890). Thus, as we explore the role of others within this divine structure, we continue to understand how the church’s foundation is firmly rooted in Christ’s role as High Priest and Chief Cornerstone, but how does Jesus Christ serve as the cornerstone in the spiritual foundation of the church?

SPIRITUAL FOUNDATION UNITE!

In the spiritual foundation of the church, Jesus Christ serves as the cornerstone. As Ephesians 2:19-20 teaches, Christ is the chief part of the foundation, and we, as members of His church, have the privilege of being “fellow citizens” with the saints and members of God’s household. The church is built upon the foundation of the apostles and prophets, with Jesus Himself as the central figure. This foundation is not merely symbolic but essential to the life and growth of the church, establishing its divine authority and purpose. Scripture further illustrates this with 1 Corinthians 3:11, which states, “For other foundation can no man lay than that is laid, which is Jesus Christ,” and Isaiah 28:16, which states, “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.” Sr. White explains in The Acts of the Apostles, stating, “The church is the church of God, and if it is God’s church, it is His property; it surely would have a foundation as enduring as He Himself,” (The Acts of the Apostles, p. 1426, 1911) and in The Desire of Ages, stating, “Upon this rock,” said Jesus, “I will build My church,” (The Desire of Ages, p. 45, 1898). Apostles, prophets, evangelists, pastors, and teachers are placed in the church to equip us for works of service and to build up the body of Christ, as described in Ephesians 4:11-12. This spiritual foundation serves a crucial role for us until we reach unity in faith and maturity in Christ, as stated in Ephesians 4:13, but what happens when we reject this foundation?

Rejecting this foundation leads to spiritual alienation and false education, as Ephesians 4:17-24 warns. When we are disconnected from the truth, we are not truly converted, and our lives reflect the futility of our thinking. Scripture further illustrates this with 2 John 1:9, which states, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son,” and Romans 16:17, which states, “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.” Sr. White emphasizes this in The Great Controversy, stating, “The church is the pillar and ground of the truth,” (The Great Controversy, p. 1426, 1888) and in The Acts of the Apostles, stating, “The church is God’s agency for the proclamation of truth, empowered by Him to do a special work,” (The Acts of the Apostles, p. 58, 1911). True conversion, however, involves connection with Christ and His church. Christ is the head of the church, and the church is His body (Ephesians 1:22-23). This intimate relationship between Christ and His church is also depicted as a bridegroom and bride, with the church being His beloved bride (Ephesians 5:23-33; Colossians 1:18, 24). Sr. White emphasizes this connection, stating that “Connection with Christ, then, involves connection with His church” (Education, p. 268). This relationship is not optional but a necessary aspect of our spiritual growth and participation in the kingdom of God. The importance of the church in our connection with the kingdom of heaven is underscored by Christ’s words in Matthew 16:18-19, where He gives authority to the church to act in His name, but how does this authority manifest in the community as a body?

This authority is not given to one individual but to the church as a body, as described in Matthew 18:15-18. The church, therefore, is not just a building but a group of us gathered in the name of the Lord (Matthew 18:19-20). Scripture further illustrates this with Hebrews 13:17, which states, “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,” and 1 Timothy 3:15, which states, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.” Sr. White reflects on this in The Acts of the Apostles, stating, “The church is God’s agency for the proclamation of truth, empowered by Him to do a special work,” (The Acts of the Apostles, p. 58, 1911) and in The Great Controversy, stating, “The church is the pillar and ground of the truth,” (The Great Controversy, p. 1426, 1888). Through the authority of the Word of God and the Holy Spirit, the church is entrusted with the responsibility to forgive sins and to preach the message of salvation (John 20:21-23). The role of the church is central in our lives, providing a spiritual home and a means of experiencing God’s grace and forgiveness. As we, the community, are part of the Lord’s flock, following Christ as our Shepherd, but how does Jesus refer to His followers as His sheep?

Jesus, in John 10:27-31, refers to His followers as His sheep, those who hear His voice and follow Him. This group is often referred to as His “little flock” (Luke 12:32). However, Jesus also has other sheep that are not yet part of this specific fold, as mentioned in John 10:14-16. Scripture further illustrates this with Psalm 100:3, which states, “Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture,” and Ezekiel 34:31, which states, “And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD.” Sr. White reflects on this, stating, “Jesus thought upon the souls all over the earth who were misled by false shepherds. Those whom He longed to gather as the sheep of His pasture were scattered among wolves” (Desire of Ages, p. 483). Sr. White emphasizes this in The Desire of Ages, stating, “The church is Christ’s fold, where He gathers His sheep, offering protection and spiritual nourishment,” (The Desire of Ages, p. 483, 1898). These sheep, though currently scattered, will eventually be brought into His fold, fulfilling the prophecy of John 10:16 where there will be “one flock and one shepherd.” The fold of Christ is precious in His sight, described as “the case which contains His jewels, the fold which encloses His flock” (Vol. 6 SDA Bible Commentary, p. 1118), but how does the church on earth serve as the provision for the sheep of His pasture?

The church on earth is the provision for the sheep of His pasture, a place where they can find safety and spiritual nourishment (Signs of the Times, p. 7). While some of Christ’s sheep may currently be outside the fold, they will not remain there indefinitely. According to Revelation 18:4, God calls His people to come out of Babylon, a symbolic representation of false systems of worship. Scripture further illustrates this with John 10:16, which states, “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd,” and Isaiah 56:8, which states, “The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.” Sr. White reflects on this in The Desire of Ages, stating, “These sheep, though currently scattered, will ultimately come into His fold,” (The Desire of Ages, p. 483, 1898) and in The Acts of the Apostles, stating, “The church on earth is loved by God and serves as the fold for the sheep of His pasture,” (The Acts of the Apostles, p. 7, 1911). When they come out, they will join His true fold, and there will be one flock under one shepherd. This fold is referred to as a nation, as stated in Matthew 21:42-44, and those who fall on Christ, the Rock, will become part of this spiritual nation (1 Peter 2:1-9). As living stones, they will be built up into a spiritual house (1 Peter 2:5), forming a temple of the community who were once not a people but are now the people of God (1 Peter 2:10). The church is not merely a human institution but a divine creation, with Christ as its foundation and the community as its living stones, but how do we build on this foundation by following the teachings of Christ and living in unity with others?

We are called to build on this foundation by following the teachings of Christ and living in unity with the community. The church plays a vital role in the spiritual growth of its members, providing a place of refuge and a means of connection with Christ and His kingdom. Scripture further illustrates this with 1 Corinthians 3:9, which states, “For we are labourers together with God: ye are God’s husbandry, ye are God’s building,” and Ephesians 2:21, which states, “In whom all the building fitly framed together groweth unto an holy temple in the Lord.” Sr. White emphasizes this in The Acts of the Apostles, stating, “The church is God’s agency for the proclamation of truth,” (The Acts of the Apostles, p. 58, 1911) and in The Great Controversy, stating, “The church is the pillar and ground of the truth,” (The Great Controversy, p. 1426, 1888). As we continue to build on this foundation, we are reminded that we are part of a greater spiritual structure, one that will endure until the end of time, united in purpose and mission, but how does the Bible often use the metaphor of sheep and shepherd to describe the relationship between Christ and His followers?

LORD’S FLOCK CALLS!

The Bible often uses the metaphor of sheep and shepherd to describe the relationship between Christ and His followers. In John 10:27-31, Jesus explains that His sheep hear His voice, and He knows them, and they follow Him. These are His “little flock,” as described in Luke 12:32, and they trust in His guidance. The church is Christ’s fold, where He gathers His sheep, offering protection and spiritual nourishment. Scripture further illustrates this with Psalm 23:1, which states, “The LORD is my shepherd; I shall not want,” and John 10:11, which states, “I am the good shepherd: the good shepherd giveth his life for the sheep.” Sr. White reflects on this imagery, stating that Christ longed to gather the misled and scattered souls (The Desire of Ages, p. 483). Sr. White describes this in The Desire of Ages, stating, “As an earthly shepherd knows his sheep, so does the divine Shepherd know His flock that are scattered throughout the world,” (The Desire of Ages, p. 920, 1898). These scattered sheep are found all over the world, drawn by false shepherds but destined to come into Christ’s true fold. Jesus also speaks of other sheep not of the fold, indicating that His reach extends beyond those currently in the church (John 10:14-16), but how will these other sheep eventually hear His voice and join the true flock?

These other sheep will eventually hear His voice and join the true flock. According to Revelation 18:4, they will come out of false teachings and join His fold, creating “one fold and one shepherd.” Scripture further illustrates this with Ezekiel 34:12, which states, “As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day,” and Isaiah 40:11, which states, “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.” Sr. White describes the church as a precious case holding His jewels, the fold enclosing His flock (Seventh-day Adventist Bible Commentary, Vol. 6. p. 1118). Sr. White highlights this in The Signs of the Times, stating, “The Scriptures emphasize that Christ’s church on earth is loved by God and serves as the fold for the sheep of His pasture,” (The Signs of the Times, p. 7, 1898). The Scriptures emphasize that Christ’s church on earth is loved by God and serves as the fold for the sheep of His pasture (The Signs of the Times, p. 7). These sheep, whether scattered or within other flocks, will ultimately come into His fold, a spiritual nation, as mentioned in Matthew 21:42-44, where we fall upon Christ, the Rock. Those who join Christ’s fold become part of a spiritual house, built on the foundation of Christ, but how does 1 Peter 2:5 describe us as “living stones” in a spiritual temple?

In 1 Peter 2:5, we are described as “living stones” in a spiritual temple. This theme of becoming part of God’s temple is also seen in 1 Corinthians 3:9-17, which portrays the church as God’s building, with Christ as the cornerstone. Scripture further illustrates this with Ephesians 2:21-22, which states, “In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit,” and 1 Corinthians 6:19, which states, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” Sr. White highlights the apostolic role in laying stones upon the foundation from both Jewish and Gentile backgrounds (The Acts of the Apostles, p. 596). Sr. White explains this in The Acts of the Apostles, stating, “The building of this spiritual house requires faith and obedience,” (The Acts of the Apostles, p. 596, 1911). The building of this spiritual house requires faith and obedience, as noted in Matthew 7:24-27, where Jesus speaks of building one’s house on the solid rock of His teachings. Acts 2:37-41 further outlines the steps for becoming part of this building through repentance, baptism, and teaching disciples to observe all Christ’s commandments. Being part of Christ’s fold does not guarantee a life without challenges, but how does the parable of the wheat and the tares in Matthew 13:24-30 show that there will always be false ones among the true?

As seen in the parable of the wheat and the tares in Matthew 13:24-30, there will always be false ones among the true. Scripture further illustrates this with Matthew 13:38, which states, “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one,” and Matthew 13:41, which states, “The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity.” Sr. White warns that joining the church and connecting with Christ are distinct experiences (Testimonies for the Church, p. 278). Sr. White emphasizes this in Testimonies for the Church, stating, “The church has always included two classes of people: those who sincerely seek to follow Christ and those who avoid practical truths that expose their errors,” (Testimonies for the Church, p. 43, 1858). Some, though sincere in their external actions, fail to maintain a living connection with Christ and are not truly transformed by grace. The church has always included two classes of people: those who sincerely seek to follow Christ and those who avoid practical truths that expose their errors (The Great Controversy, p. 43). Even the apostles experienced such challenges, as Judas, one of the twelve, was a traitor. The presence of tares among the wheat is a reminder that only through a living connection with Christ can the community remain faithful in the church. Despite these challenges, being part of the church means joining an organized body where members work together to fulfill Christ’s mission, but how does Ephesians 4:15-16 speak of the body of Christ growing in unity and love?

Ephesians 4:15-16 speaks of the body of Christ growing in unity and love as each part does its work. In 1 Corinthians 12:1-27, the apostle Paul explains the diversity of gifts within the church and the need for every member to function in harmony. Scripture further illustrates this with Romans 12:6, which states, “Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith,” and 1 Corinthians 12:28, which states, “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” Sr. White emphasizes that God provides different gifts to His people for the edification of the church (Seventh-day Adventist Bible Commentary, Vol. 6, p. 1118). Sr. White highlights this in The Acts of the Apostles, stating, “These gifts include apostles, prophets, and teachers, who are essential for guiding and nurturing the flock,” (The Acts of the Apostles, p. 1118, 1911). These gifts include apostles, prophets, and teachers, who are essential for guiding and nurturing the flock (1 Corinthians 12:28). The work of apostles, such as feeding the flock (John 21:15-17), caring for the church (1 Timothy 3:2, 5), and ordaining elders (Titus 1:5), illustrates the collaborative nature of church leadership. The Lord’s flock is made up of those who follow His voice and join His fold, the church, but how is understanding how apostles, elders, and deacons are ordained essential to grasp the structure of the church?

Understanding how apostles, elders, and deacons are ordained is essential to grasp the structure of the church. According to the New Testament, apostles, like Paul, were chosen by Christ and sent out to preach the Gospel and establish churches (Colossians 4:15-16). Elders were appointed in local congregations to oversee and shepherd the flock (Acts 20:28-30), while deacons were selected to serve and assist in various ministries of the church (Acts 6:1-6). Scripture further illustrates this with 1 Timothy 4:14, which states, “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery,” and Acts 13:3, which states, “And when they had fasted and prayed, and laid their hands on them, they sent them away.” Sr. White emphasizes, God has set these leaders in place for the care and growth of His church (The Acts of the Apostles, p. 598). Sr. White confirms this in The Acts of the Apostles, stating, “The laying on of hands was reserved for those whom God had called for special missions,” (The Acts of the Apostles, p. 97, 1911). This leadership structure ensures that the church functions as an organized body, with each member contributing to the work of ministry. By appointing apostles, elders, and deacons, the church maintains the order and unity necessary for spiritual growth and mission fulfillment, but how is the ordination of apostles, elders, and deacons a biblically-rooted practice?

ORDINATION’S DIVINE ORDER!

The ordination of apostles, elders, and deacons within the Christian church is a biblically-rooted practice that emphasizes both spiritual discernment and the physical act of laying on of hands. Deacons, in particular, were first ordained in response to a specific need within the church, as illustrated in Acts 6:1-6. When the early church experienced a growing population of us, it became clear that additional leadership was necessary to ensure that all needs were met, particularly in the fair distribution of food to widows (Acts 6:1). Under the guidance of the apostles, the brethren were instructed to choose qualified individuals who would serve as deacons. These chosen men were then ordained by the apostles through the laying on of hands (Acts 6:6). Scripture further illustrates this with 1 Timothy 5:22, which states, “Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure,” and Acts 8:18, which states, “And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money.” Sr. White confirms the divine approval of this process in The Acts of the Apostles, stating that “this step was in the order of God, as revealed in the immediate results for good that were seen” (White, 1911, p. 89). Sr. White emphasizes this in The Acts of the Apostles, stating, “The very highest angels in the heavenly courts are appointed to work out the prayers which ascend to God for the advancement of the cause of God,” (The Acts of the Apostles, p. 89, 1911). This practice set a precedent for the careful selection and ordination of leaders based on both spiritual and practical needs. Similarly, the ordination of elders followed a process of discernment, prayer, and fasting, as described in Acts 14:23, but how did the necessity for appointing elders arise during missionary journeys?

The necessity for appointing elders arose as Paul and Barnabas established churches during their missionary journeys. They ordained elders after seeking divine guidance through fasting and prayer (Acts 14:23). Importantly, the decision to appoint elders was not made by the entire congregation but through the leadership of apostles like Paul and Barnabas (Acts 14:14). Scripture further illustrates this with Titus 1:5, which states, “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,” and Acts 20:17, which states, “And from Miletus he sent to Ephesus, and called the elders of the church.” Sr. White highlights this in The Acts of the Apostles, stating, “The Apostle Paul writes to Titus: “Set in order the things that are wanting, and ordain elders in every city, as I had appointed thee,” (The Acts of the Apostles, p. 1907, 1911). This highlights that while church members play a role in recognizing the need for leadership, the final decision lies with the spiritual authority of the apostles and elders. The involvement of elders in church decisions, especially during pivotal meetings, is further emphasized in Acts 20:17, where the apostles specifically called for elders when they needed counsel. This practice underscores the importance of having spiritually mature individuals lead the church in crucial matters, ensuring that decisions align with God’s will. The ordination of apostles, as described in Acts 13:1-3, also involved fasting, prayer, and the laying on of hands, but how was this method reserved for those whom God had called for special missions?

This method of ordination was reserved for those whom God had called for special missions, such as Paul and Barnabas, who were set apart by the Holy Spirit (Acts 13:2-3). The involvement of the presbytery, or church leadership, in laying hands on the apostles further confirmed their divine calling (1 Timothy 4:14). Scripture further illustrates this with Acts 13:3, which states, “And when they had fasted and prayed, and laid their hands on them, they sent them away,” and Numbers 27:18-19, which states, “And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.” Sr. White emphasizes that settling doctrinal and practical matters within the church often involved a similar process of prayer, fasting, and careful consideration by church leaders, ensuring that decisions were made according to the guidance of the Holy Spirit (White, 1858, p. 97). Sr. White echoes this in The Acts of the Apostles, stating, “The church has a crucial role in maintaining doctrinal purity and preventing the influence of false leaders,” (The Acts of the Apostles, p. 97, 1911). This practice highlights the collective responsibility of the church to recognize and affirm those who have been chosen by God for leadership roles. The church’s role in resolving controversies and settling issues among its members further demonstrates the need for organized leadership, but how did apostles, elders, and church leaders gather to discuss and reach a consensus in matters of doctrinal disagreement?

In matters of doctrinal disagreement, as seen in Acts 15:1-31, the apostles, elders, and church leaders gathered to discuss and reach a consensus. This gathering was recognized as the voice of the church, and their decision was communicated through circular letters to all churches (Acts 15:23-30). The importance of church unity and the avoidance of divisions is stressed throughout the New Testament. Scripture further illustrates this with Matthew 18:15-17, which states, “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican,” and 1 Corinthians 6:1-3, which states, “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?” Sr. White echoes this sentiment, stating that divisions arise when men enter the field unacknowledged by the church, leading to confusion and disunity (White, 1858, p. 97). Sr. White emphasizes this in The Acts of the Apostles, stating, “The church plays a crucial role in maintaining doctrinal purity and preventing the influence of false leaders,” (The Acts of the Apostles, p. 2, 1911). Paul warns against those who cause divisions, instructing the church to mark and avoid such individuals (Romans 16:17-18). Jesus Himself emphasized that the greatest evidence of His being the Christ is the unity of the community in love and truth (John 17:17-21; John 13:34-35). The purpose of having an organized church extends beyond leadership ordination and conflict resolution; it is fundamentally about showing forth God’s praises and fulfilling the Great Commission, but how does Peter describe the church as a “chosen generation, a royal priesthood”?

Peter describes the church as a “chosen generation, a royal priesthood” whose purpose is to proclaim the praises of God (1 Peter 2:9). From the beginning, it was Christ’s plan for the organized church to be His representative body on earth, as seen in the conversion of Paul in Acts 9:1-20. Although Christ could have given Paul direct instructions, He instead directed him to His church, illustrating that the church is Christ’s embassy on earth (Acts 9:6). Scripture further illustrates this with Ephesians 3:10, which states, “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,” and Matthew 28:19-20, which states, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” Sr. White states this in The Acts of the Apostles, stating, “The church is God’s representative on earth,” (The Acts of the Apostles, p. 20, 1911) and in The Great Controversy, stating, “The church is the agency through which God reveals His truth to the world,” (The Great Controversy, p. 1426, 1888). The Apostle Paul later reinforces this idea, calling the church ambassadors for Christ, entrusted with the ministry of reconciliation (2 Corinthians 5:20). This organized structure allows the church to work collectively, avoid divisions (1 Corinthians 1:13), and stand united in truth. The ordination of apostles, elders, and deacons within the Christian church is a vital process rooted in biblical precedent and guided by spiritual discernment.

EVERLASTING FOUNDATION!

Each of these roles serves a unique purpose in maintaining church order, resolving doctrinal disputes, and leading the congregation in the mission of spreading the Gospel. Through the laying on of hands, fasting, and prayer, church leaders are appointed not only to serve but to ensure that the church functions according to God’s will. Scripture further illustrates this with Titus 1:5, which states, “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,” and Acts 14:23, which states, “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.” Sr. White states, these steps are divinely appointed, bringing immediate and lasting results for the church (White, 1911, p. 89). Sr. White emphasizes this in The Acts of the Apostles, stating, “The organized church, unified in its mission and purpose, continues to show forth God’s praises and serve as His representative on earth,” (The Acts of the Apostles, p. 89, 1911). The organized church, unified in its mission and purpose, continues to show forth God’s praises and serve as His representative on earth, fulfilling the Great Commission until Christ’s return. Christ’s priesthood after the order of Melchisedec not only surpasses the Aaronic priesthood but also forms the eternal foundation of His church. The Bible asserts this in Hebrews 7:24, which states, “But this man, because he continueth ever, hath an unchangeable priesthood,” demonstrating the permanence and divine nature of Christ’s priestly role. Scripture further illustrates this with Hebrews 7:25, which states, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them,” and Psalm 110:4, which states, “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” Sr. White emphasizes that Christ’s leadership is central to the church’s mission of spreading the gospel and maintaining pure doctrine (Patriarchs and Prophets, p. 1093, 1890). Sr. White reinforces this in The Acts of the Apostles, stating, “Christ’s priesthood ensures the unity and sanctity of the church, with His teachings and the Holy Spirit guiding believers toward truth and perfection,” (The Acts of the Apostles, p. 1093, 1911). The commentary also reinforces that Christ’s leadership is central to the church’s mission of spreading the gospel and maintaining pure doctrine. This everlasting priesthood, coupled with Christ’s role as the embodiment of truth, assures that the church remains steadfast in its mission and purpose. Ultimately, through His priesthood, Christ unites His followers and establishes a perfect, unshakable foundation for the church that endures through all generations.

Hebrews 7:24 (KJV): “But this man, because he continueth ever, hath an unchangeable priesthood.”

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SONSHIP: MELCHIZEDEK ORDER

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