Having discussed the labors each minister, elder, and deacon must perform, we shall now proceed to consider the labors ministers and elders must perform cooperatively.
Ministers and elders when laboring cooperatively constitute consistories, Classes, and Synods.
The Necessity of and Biblical Basis for Ecclesiastical Assemblies
The propriety of such assemblies is first of all evident when considering the need for them. It is naturally evident to man that there can be no republic or society without having an assembly of those who have been appointed as rulers. This is particularly true when such republics and societies include various provinces, cities, and villages. It is thus also a requisite in the church that her elders assemble, not only in each individual church, but also in the provinces. In turn, there must be assemblies representing several or many provinces. If need be, there must also be assemblies consisting of delegates from all churches throughout the world, for there is but one church. In this manner the unity of doctrine will be preserved, and the church will be delivered from confusion.
Secondly, this is also evident from the manner in which the church of the Old Testament conducted her affairs, namely, by way of a council. The Lord Jesus acknowledges this by stating, “Whosoever shall say to his brother, Raca, shall be in danger of the council” (Matt 5:22).
Thirdly, this is evident from the manner in which the apostolic church conducted her affairs. “And the apostles and elders came together for to consider of this matter” (Acts 15:6); “… when ye are gathered together, and my spirit …” (1 Cor 5:4).
These assemblies are either superior or subordinate to each other; however, their arrangement is not hierarchical, but rather pertains to jurisdiction.
First, their purpose is to preserve the unity of true doctrine, to defend the true meaning of Scripture against errors which surface, and thus be “the pillar and ground of the truth” (1 Tim 3:15). Their purpose is neither to institute a new doctrine and a new religion, nor to vest Scripture with authority, nor to be the highest and infallible judge in disputes. For:
(1) God is the only Lawgiver (James 4:12);
(2) one may neither add to nor subtract from Scripture (cf. Deut 4:2; Rev 22:18-19);
(3) the Lord Jesus rejects human commandments and institutions (Matt 15:9);
(4) it is the calling of ministers to teach all that the Lord has commanded them in His Word (cf. Matt 28:19-20);
(5) every member must be watchful against becoming a servant of men, not allowing himself to be brought under the dominion of anyone (cf. Gal 5:1; 1 Cor 7:23).
Secondly, their purpose is to maintain good order, so that “all things be done decently and in order” (1 Cor 14:40). Their purpose therefore is to prevent the one from lording over the other, so that the practice of religion may be edifying and without confusion, and that such practice be not neglected.
Thirdly, their purpose is to avert all that would give offense, and to use the keys of the kingdom of heaven, that is, the exercise of Christian or ecclesiastical discipline.
The Purpose of the Keys of the Kingdom of Heaven
Let us consider the keys of the kingdom of heaven. Keys are symbols of authority, and this authority is legislative in nature. The Lord Jesus, as the Lord of the church, has such authority over her. “He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth” (Rev 3:7). This authority is also one of administration, and is used as such upon the command and on behalf of the Lord Jesus. “And the key of the house of David will I lay upon His shoulder” (Isa 22:22). Thus, the church has power either to include in or exclude from the church.
We shall now speak of the kingdom of heaven. We are not referring to the kingdom of power, nor to the kingdom of glory, but rather to the kingdom of grace, which is the church, and wherein everything is of a heavenly nature. It consists of a heavenly King, heavenly subjects, heavenly goods, heavenly walls and gates, and heavenly power to grant or to deny entrance. This authority is permanent, is not contingent upon locality, nor does it originate in the elders, as if they were proprietors of the church. They do not have this authority in and of themselves, and they may not exercise authority as they wish. This authority is neither naturally theirs nor has it been bestowed upon them, for this authority is and remains Christ’s. They are but servants by whom Christ exercises His authority.
This authority pertains to binding and loosening, and to the forgiving or retaining of sin. “Whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matt 16:19); “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (Matt 18:18; cf. John 20:23). This certainty neither issues forth from the ministers nor is it the result of some agreements whereby God has bound Himself to act according to the wishes of elders. Rather, this authority belongs to Christ and is exercised in His Name and according to His precepts. “Say ye to the righteous, that it shall be well with him. … Woe unto the wicked! it shall be ill with him” (Isa 3:10-11).