Baptist Ordination Practices Examined (VIII)

For the previous entries in this series see chapter seven (here), six (here), five (here), four (here), three (here), two (here), one (here)

I Timothy 5:17‐20

"Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin."

On these verses Hiscox wrote the following concerning the context surrounding the words "lay hands suddenly on no man," a context which supposedly proves that "laying on of hands" pertains to ordination by presbyteries:

"While it is true that its neighboring context refers to pastors, the immediate context of the verse charges Timothy with the way he is to carry out the instructions contained in the chapter. “Do nothing by partiality” he is told — especially when it comes to the contentious issues of dealing with the widows of the church (young and old) and to accusations brought against pastors. Do not be quick to take sides."

I think the statement "lay hands" denotes giving blessing and approval, or bidding Godspeed (see my entry "Laying On Hands & Bidding Godspeed" - here). This may be done with ministers, of course, but it cannot be made into a ritual of ordination, nor is it to be limited to one time, but is, like the holy kiss, to be done regularly, though not haphazardly.

The chapter where the words occur begin with these words:

"Rebuke not an elder, but intreat him as a father; and the younger men as brethren; The elder women as mothers; the younger as sisters, with all purity." (Vs. 1-2 kjv)

Here elder is not a minister but an aged male disciple.

I see the laying on of hands as being the opposite of the word "rebuke." Notice also the words "preferring" and "partiality." Laying hands on someone to bless and approve of them yet not in a way that betrays prejudice.

Hiscox continued:

"The significance of the laying on of hands as it relates specifically to the Lord’s churches and the work of the Lord is that it has to do with imparting a blessing and/or identifying with a man’s ministry. Nothing more, nothing less!"

I agree with this completely.

In "THE TRUE PRACTICE OF ECCLESIASTICAL ORDINATION" Robert J. Sargent wrote:

"How should the process of ordination work in a Bible‐believing Baptist church? Ordination is the appointing of a qualified man to the office of pastor. The act is effected by a church vote. Whether it is accompanied by a public meeting of the church designed to make it a notable and memorable occasion is of no great matter. A couple may be lawfully married at the courthouse with two witnesses before a judge, or be wed in an elaborate, lavish “church wedding.” Either way, they are married!" (here)

That is Baptist doctrine. Ordination is "effected by a church vote," nothing more, nothing less. Advisors and presbyters can only advise the church, and cannot be the body that approves of the act.

 Sargent  continued:

"Ordination, then, is an election. It is the deliberative vote of a church body to appoint a man to the office of pastor — something that can be done without ceremony in a regular business meeting.

The two scriptures actually relating to the ordination of pastors (Acts 14:23; Titus 1:5) are set in the context of organizing all the churches planted through the evangelistic efforts of Paul and his fellow laborers.

Question: What was needed to “set in order” these assemblies of baptized believers? The answer is leadership, scriptural leadership — and scriptural leadership is always provided through the pastors of a church (I Thessalonians 5:12; I Timothy 5:17; I Peter 5:2‐3).

Question: Were the elders who pastored the churches in Pisidia and Lycaonia, and later on in Crete, first chosen and appointed by Paul and Barnabas (and later by Titus) — then imposed upon those respective churches? To answer “yes” would support the notion that clergymen are ordained by bishops (the Catholic way). Baptists, however, hold to the truth that ecclesiastical authority resides in each church (Matthew 18:17‐18). Undoubtedly Paul, Barnabas, and Titus saw to it that elders were set in the churches they organized, for that is part of the work of an evangelist. But before that could take place, the men who became elders must first have been called of God into the ministry, then trained for the ministry, then chosen by the congregations (no doubt under the guidance of the evangelists) for the office of elder.

Agreed.