Organization and Leadership of The Church — House of David Ministries

Evolution of Church Organization and Leadership: Organizational Structure in Early Christianity

Organization of The Church

There has recently been a resurgence in the study of the early church, comparing it to how the church is structured and organized today. However, early Christians did not have denominations, documented theology, or church buildings. The New Testament would not be entirely written for almost a century or canonized for another four hundred years. During the first three centuries, Christians gathered in homes, and many remained connected with their synagogues and assembled at the Temple in Jerusalem before it was destroyed.

The oldest archeological discovery of a Christian place of worship is a house (domus ecclesiae) excavated in Dura-Europos (modern-day Syria). It is believed to have been founded around A.D. 232.[i] It was not until the second half of the third century A.D. that the first halls or buildings for Christian worship (aula ecclesiae) were constructed. Many of these were destroyed during the Diocletianic persecution in A.D. 303, the last and most severe persecution of Christians in the Roman Empire. Persecution ended with Constantine’s Edict of Milan in A.D. 313, proclaiming religious tolerance. His reunited Empire spanned most of Europe, Asia Minor, North Africa, and the Middle East, allowing for large-scale and more elaborate church construction to begin.

What is clear from historical records is that the first-century church was predominantly Messianic and deeply connected to its Hebraic foundation, and they were communal, one heart and soul, sharing everything in common and providing for each other according to their need.[ii] But, this early church was not stationary; they were missional, moving with great power and following in the instructions of their Savior, witnessing of the Lord Jesus: “Go therefore and make disciples of all the nations” (Matthew 28:19, NJKV).[iii]

The early church resonated from the power of the Holy Spirit poured out on the Day of Pentecost and other moves of the Spirit that came afterward. One unique characteristic was their eschatological end-times perspective, declaring from the Book of Joel that the Spirit of prophecy would be poured out upon all flesh.[iv] To them, the end of all things was near, as was the imminent return of their Savior. And they lived accordingly, like Abraham; they were strangers and pilgrims sojourning on earth and waiting for God’s heavenly Kingdom to descend at any moment.

The Book of Acts gives a short historical timeline of the growth and expansion of the early apostolic church to specific geographical centers of influence, at first to regions with concentrated Jewish populations. Jerusalem remained the center of Christianity until the Temple was destroyed in A.D. 70. We read, “They continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles” (Acts 2:42-43). Antioch of Syria became the second center of apostolic influence, and from here, the Apostle Paul and Barnabas, a prophet, and later Silas, also a prophet, were commissioned to the Gentiles.

The sign placed over the cross of Jesus was written in three languages: Hebrew, Latin, and Greek. It would ultimately be these three cultures that would lead the world in spreading the Gospel. Some might argue that God planned that it would first come to the Hebrews, spread to Israel’s surrounding nations through the internationally spoken language, Greek, and be taken to the ends of the earth through the reunified Roman Empire inherited from the Greeks.[v] Rome’s governmental network of transportation, postal communications, culture, laws, and even its military paved the way for sharing the Gospel, seemingly, to the ends of the earth.[vi]

The apostolic teachings that established and grew the early church were simple and practical, relying heavily on a foundation of God’s moral Law balanced with understanding His grace. Foundational apostolic teaching focused on exhorting Christians to maintain a living relationship with their heavenly Father, husbands with their wives, fathers with their children, and employers with their employees—a Godly life. The Didache, known as The Lord’s Teaching Through the Twelve Apostles to the Nations, is a first-century treaty written in Koine Greek to teach the Gentiles about Christian ethics, church organization, and rituals, such as baptism and communion.

The early church was still united in one accord, focusing on moral issues and practical living. There was virtually no written theological Orthodoxy or doctrinal systematization that centuries later would divide the church.[vii] Yet, even in the first century, we find the seeds of discordance. Paul made solid apologetic arguments in his epistles, refuting other false apostles, teachers, and deceitful workers, such as the Gnostics, Hellenizers, and Judaisers. Rufus M. Jones (1863-1948) wrote:

“While this mystical state of primitive Christianity lasted, the fellowship was an organism rather than an organization. The members had a common experience. They were fused. They were baptized into one Spirit. They ate a community meal, all partaking together of one loaf, and all together drinking of one cup… There was no rigid system. Custom laid no heavy hand on anyone. Routine and sacred order had not yet come. There was a large scope for spontaneity and personal initiative. Persons and gifts counted for everything. Procedure was fluid and not yet pattern-stamped and standardized. There was a place for the independent variable. The fellowship was more like a family group than like a church, as we call it. Love, rather than rules, guided it.”

This early church enjoyed the simplicity of its youthful days. Still, it would soon experience growing pains: all sorts of perverse sexual sins, cultural influences and idolatry, disunity and segregation, apocalyptic fanaticism, doctrinal errors, and damaging leaders motivated by selfish ambition. Hence, it would not take long for leaders to emerge within the early church, as Paul and other Apostles focused much of their time on proper instruction and correcting false teachings.

Judaistic, Hellenistic, and Gnostic ideologies began infiltrating the church, leading to the first documented council in Jerusalem recorded in Acts chapter fifteen to refute the Judaizers from demanding the Gentiles be circumcised. Other complaints arose from the Hellenists, who felt the Jewish leaders ignored them. We read, “Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists because their widows were neglected in the daily distribution” (Acts 6:1).

While the powerful work of the Holy Spirit is always perfect, the vessels He uses are flawed and broken and capable of the most grievous sins. Hence, structure and discipline were required. Although not explicitly given any title, seven men of good reputation, filled with the Holy Spirit and wisdom, were chosen, prayed over, and appointed over this new feeding ministry for the widows. It was not one leader chosen, but seven. The Jewish people had been given a theocratic governmental system, starting with Moses and seventy elders who were anointed to rule and judge the families of Israel. The early church, primarily Jewish, was familiar with the synagogue leadership model and similarly patterned the church leadership after it. They understood that even in the Kingdom of God, Jesus would rule the world with His elected priesthood, the government resting upon His shoulder.[viii]

There is not much scriptural material describing the organization and leadership of the church. While the visible early church functioned as one body, it was governed through localized autonomous leaders, not a sole proprietor, but a council of elders selected by the congregation.[ix] Paul said we are to submit to one another in the fear of God.[x] Unquestionably, these local congregations were not ruled by a central hierarchy. But they did act in concert and followed regional apostolic leadership.[xi]

Church organization and leadership are seen throughout the New Testament, meeting regularly for worship, prayer, and teaching.[xii] Qualifications were established for the appointment of church leadership, and these men addressed problems in certain ministry activities and had the authority to discipline or exclude individual members.[xiii] They sent forth missionaries with the official sanction of the local congregation.[xiv] And they convened a council in Jerusalem to settle disputes over doctrine and practice.[xv]

Leadership Positions

We are reminded of Paul’s words that God gave specific ministry gifts to the church, with the apostles being the first exponents of the Gospel.[xvi] Other gifts were those of the prophet, evangelist, pastor, and teacher, their collective benefit “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (Ephesians 4:12-13). As such, these gifts more accurately define a serving function of the body rather than a title. However, the calling of the person and the God-given anointing and authority that comes with the gifts are inseparable.

The word apostle is a transliteration of the Greek apostolos, which means “messenger” or “one sent forth with orders.” Eusebius said: “It is even yet a custom among the Jews to call those who carry about circular letters from their rulers by the name of apostles.”[xvii] In Hebrew, the word is sheliach or sheluah, meaning “one invested with representative power.”[xviii] Epiphanius is quoted as saying: “The so-called apostoloi are next in rank to the patriarchs, with whom they sit in the Sanhedrin, deciding questions of the Law with them.”[xix] In his proclamation of 399, Emperor Honorius referred to the elders and those whom the Jews call apostoloi, as representatives of the patriarch to collect tithes and uphold the regulation and laws of the Hebrew calendar.[xx] In Biblical times, the communal authority appointed these delegated representatives called a sheluh bet din, translated as “delegates of the court of justice.”[xxi] Appropriately, the elders of the Sanhedrin, the high court in Jerusalem, addressed the high priest  as sheluhenu usheluah bet din, translated as “our delegate and the delegate of the tribunal.”

Jesus is unquestionably the chief apostle, prophet, and high priest. As we read, “Holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus” (Hebrews 3:1). Notice the writer associates the apostolic and high priestly offices, inferring they are united in their ministry endeavors. One does not operate without the other. The apostle assumes the prophetic role of preaching, teaching, discipling, predicting, and performing miracles. And the priest represents man to God and is a mediator between God and man, interceding in prayer for God’s people.

Given that the earliest church leadership was almost entirely Jewish, these men would have incorporated the same model given to Israel but with one slight change per the will of the Holy Spirit. There was no apostolic succession in the church, nor was it authorized to create apostles. Like the prophets of old, God commissions all apostles and prophets. Twelve in number, the original apostles were those chosen by Jesus and commissioned by Him.[xxii] These first twelve were not exclusively the learned and scholarly men or descendants of the Levitical and Aaronic priesthood by birth. They were broken Jewish men of differing, even offensive backgrounds, but were chosen, nonetheless. And the Lord will continue to honor these men in the New Jerusalem. As we read, “The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb” (Revelation 21:14).

It is essential to distinguish between the original twelve apostles and those who came later. The Holy Spirit, whom the Son would ask the Father to send, would anoint and commission other apostles to go forth and share the Gospel.[xxiii] These others suggest that the gift of apostleship did not end with the original twelve. Paul was called to be an apostle to the Gentiles.[xxiv] James, the brother of Jesus, Barnabas, and certain kinsmen of Paul, were called apostles.[xxv] Even the seventy and one hundred-twenty who followed Jesus, especially those who appear to have a special commission to found new churches, were all called apostles. Hence, the terms apostle and missionary have a similar meaning.

The early apostles ministered and traveled in pairs, commissioned by the Holy Spirit in the laying of hands, casting out demons, healing, and ministering unto the Lord. Paul referred to himself and other kinsmen as “prisoners of Christ,” ministers of the Lord’s charitable work. They carried neither money nor shoes, only the hope of the Gospel and the good news of the Kingdom.

As the church grew in number and expanded beyond Israel, church leadership also began to change. The foundation of the elder model with patriarchial representative moved to a sole proprietorship and an eventual papal model that installed apostolic succession through the Pope. Additionally, influential Christian theologians and writers, called “the church fathers,” arose within the church during the Patristic Era (1st to 8th centuries) and established the intellectual and doctrinal foundations of Christianity and the state church of the Roman Empire.[xxvi] Their works are not canonized in scripture, and the church condemned some of their writings. Also, there is no definitive list of church fathers, and none are of Jewish or Hebraic origins. However, a few, such as Ignatius and Polycarp, were discipled and significantly influenced by the early Jewish apostles, most notably John.

While the Reformation moved the protestant congregants away from the papal leadership of the Roman Catholic Church, its leadership structure, and church theologies tainted by false writings introduced during the Patristic Era, the church’s leadership model was never restored to the early church apostolic representation. Except for Catholic, Methodist, Moravian, Pentecostal, and Charismatic churches, most protestants, and evangelicals, particularly the Reformed and Calvinist persuasions, reject all apostolic titles and authority and the apostolic gifts for fear of the church returning to a papal structure.

Since Paul said the church is built upon the foundation of the apostles and prophets, many church leaders presume these early apostolic and prophetic gifts were only active and necessary to initiate the church age. They see the apostolic foundation as complete and, from a cessationist view that emerged after the reformation, they consider the central ministry of the church as that of the pastor and teacher, often seen as one shared ministry.

However, in Acts chapter thirteen, teachers are listed along with apostles and prophets as offices the Lord has gifted to the church, implying it represents a distinct position.[xxvii] Romans chapter twelve lists Teaching as a spiritual gift, indicating that any gifted believer might teach.[xxviii] Paul considered himself an appointed preacher, apostle, and teacher of the Gentiles.[xxix] And he admonished Timothy, a pastor, to exercise his teaching ministry.[xxx] Lastly, the Great Commission and the instruction to teach were given to the whole church to make disciples of all nations, implying that, while some are distinctly called to teach, the gift of teaching is widely part of every church ministry.[xxxi]

Lastly, the gift of evangelism is essential for the church's growth but not necessarily for raising disciples. In Greek, “evangelist” is derived from the verb translated as “to preach the Gospel.” Philip is the only person in scripture called an “evangelist.” Yet almost everyone did the work of evangelism.[xxxii] For example, Timothy is not called an evangelist, but Paul admonishes him to do the work of an evangelist.[xxxiii]

In contrast to the early church, which was governed by a team of elders, the local church pastor is now entirely responsible for teaching and discipleship, as well as for sharing the gospel and caring for their congregation. While the term “pastor” is only used once in Ephesians chapter four, other synonyms and metaphors exist, most notably that of “shepherd,” with Jesus calling Himself “the Good Shepherd.”[xxxiv]

Another important detail is that signs and miracles accompanied Philips's soul-winning ministry. Paul encouraged the church to seek the gifts of the Spirit and, most notably, the gift of prophecy, giving it the highest priority among all the spiritual gifts.[xxxv] In Acts chapter fifteen, Judas and Silas are called prophets.[xxxvi] On two occasions, a prophet named Agabus predicted future events, a famine, and Paul’s imprisonment.[xxxvii] And Timothy’s ministry was enabled through prophecy and the laying of hands.[xxxviii]

The sages explain that the “spirit of prophecy departed [but did not cease] at the beginning of the Second Temple era with the death of the latter prophets Chagai, Zechariah, and Malachi.”[xxxix] In other words, they considered prophecy no longer commonplace as it had been in previous generations, but they did not see it as gone. There are numerous accounts of sages who perceived future events with the divine spirit, albeit not on the level of the Biblical prophets, and many of their prophetic revelations are documented in the Talmud.[xl] Men, such as Rabban Gamliel, Rabbi Akiva, Rabbi Meir, and Rabbi Shimon Bar Yochai.[xli] Later in the medieval period, several rabbis were given the appellation “prophet.” For example, Rabbi Ezra of Moncontour, France (A.D. 1230), and Rabbi Shmuel the Pious of Speyer, Germany (12th century).[xlii]

Except for the Eastern Orthodox Church, which holds Malachi as the "seal of prophets," Christianity sees John the Baptist as the last prophet of the Old Covenant before the coming of Jesus.[xliii] While some churches believe in prophecy as an active gift of the Holy Spirit, few recognize the ministry position of the prophet Paul calls out in Ephesians chapter four. The Didache, an early teaching on church administration, describes the apostle and prophet as one ministry, suggesting the two gifts were combined with the gift of evangelism for spreading the Gospel and establishing new congregations.[xliv]

Contrary to those who reject the active gift of prophecy, the prophet Joel declared: “It shall come to pass afterward That I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions” (Joel 2:28).[xlv] Right before Jesus returns, this scripture will be fulfilled, and so the gift of prophecy with dreams and visions will continue until the end of the age. Those who move in this gift will continue to be called “prophets,” just as they were in the early church.

Since the canon of scripture is closed, no additional apostolic writers have been commissioned to add to the Bible. When Jesus returns, all prophecy will be sealed as we will no longer need it, for He is the spirit of prophecy and its fulfillment, and we will abide with Him forever. The Rebbe, Rabbi Menachem M. Schneerson, explains that the two stages of prophecy, diminishing and later returning with wonderous miracles at the end of the age, are crucial in preparing the world for the messianic era. Rabbi Shurpin says, “On the one hand, we will experience palpable wonders and prophecy with all of our senses. But simultaneously, our connection to the divine will be a natural, unimposed experience.”

Paul cautions those who think they are prophets to subjugate themselves to the overseers, the commissioned apostles, and prophets. We read, “If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord” (1 Corinthians 14:37); “And the spirits of the prophets are subject to the prophets” (1 Corinthians 14:32). For this reason, many see the apostles in the early church as the highest level of church authority, and all others subject to them. Yet today, they recognize neither the apostle nor the prophet. Instead, they believe these ministries assume the exclusive role of elders, pastors, bishops, deacons, ministers, and leaders within the church, preaching the Gospel, admonishing people to repent and turn away from sin, teaching on the use of the spiritual gifts, such as interpretation of dreams and visions, expressing the gift of prophecy for edifying and exhorting the church, and for proper instruction as to the understanding of the Biblical, its prophecies, theology, and eschatology.[xlvi]

The English word “bishop” translates from the Greek episkopos, where we get the phrase “episcopal.” The word “overseer” is of the same Greek word translated as “bishop.[xlvii] Hence, a better and more literal translation of a bishop is “overseer” (episkopon, ἐπίσκοπον). In the New Testament, bishop and elder (presbyterous, πρεσβυτέρους) are used for the same office and are the source of the word “presbyter” or “presbytery.” When Paul established multiple congregations in Asia Minor, he appointed elders (presbyterous, πρεσβυτέρους) to oversee them.[xlviii]

In Hebrew, an elder (Zachen, זָקֵן) refers to an older man. In the early church, the elder was the equivalent of the local pastor.[xlix] Similarly, in Acts chapter twenty, the overseers were explicitly called to shepherd the church, a role that the pastors traditionally held. Hence, bishops (overseers) and elders held related positions in the church, but some also provided regional oversight.

Similarly, to the Levitical priesthood, the local congregations were to support their elders and pastors financially and materially. Paul granted a double honor to those who labored in preaching and teaching and were called to rule and govern their congregations.[l] As the word “elder” in scripture is plural, two or more elders likely oversaw and pastored a local congregation.[li] These were older, mature men of faith and spiritual power, uniquely anointed to teach and govern their local congregations.[lii] And the sick were directed to call upon them for the anointing with oil, laying hands, and prayer for healing.[liii] And their qualifications are spelled out in First Timothy:

“If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil” (1 Timothy 3:1-7).

In addition to elders (pastors) and bishops (overseers), there were positions of deacons and ministers reserved exclusively for the local church. The word deacon comes from the Greek diakonos, meaning “servant.” Except for a few passages in scripture, the word “minister” (diakonoi, διάκονοι) comes from the same Greek word that is translated as “deacon” (diakonois, διακόνοις). The term emphasizes the servanthood role of spiritual leaders and their responsibility for equipping the saints for ministry.[liv] Paul referred to himself as a “minister.”[lv] He also called Apollos and his younger workers “ministers.”[lvi] The qualifications for deacons are similarly called out in First Timothy:

“Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless” (1 Timothy 3:8-10).

Deacons are only mentioned in two passages, and neither explicitly defines their duties.[lvii] However, the first seven were chosen in Acts chapter six to serve tables and administer the charities of the widows and orphans in the Jerusalem church.[lviii] Assisting with the business affairs of the local congregation freed up time for the elders to pray and minister the word of God. Two of these seven deacons, Philip, and Stephen were also preachers. Hence, some deacons provided more than just administrative oversight in the church. They were likely part of the overseeing bishops and elders and assisted with pastoral responsibilities. Hence, their work as deacons would have been more comparable to that of elders.

Additionally, the words “rule” and “ruler” (or lead and leader) are used several times in scripture to designate church leadership.[lix] While all the saints are called to minister, the titles of elder and deacon are only used for those who are called to the spiritual leadership of a congregation. For example, when a pastor is called to minister, using the title of “minister” is scripturally appropriate.

So, we begin to see how church organization and structure evolved. Following a Hebraic model, congregations emerged that were shepherded by a presbytery of elders (older mature men), and they oversaw the work of deacons and ministers in the congregation. As these new congregations spread well beyond Jerusalem, regional overseers were appointed to help shepherd these emerging and growing churches. However, I do not believe these titles were as rigidly applied as today.

The early church was young and fluid, and they added positions as the needs arose. The apostles served in many capacities: apostolic, prophetic, evangelistic, and pastoral. And they were all capable of teaching the Bible and preaching the gospel. Older men were correlated with wisdom and maturity, and only those who met the strict criteria in First Timothy were qualified to join a group of elders to lead and serve a local congregation. Others assumed more regional oversight, but their goal was the success of the local church in equipping the saints for ministry and bringing more disciples of Christ into His Kingdom.

Nowadays, the role of the denominational structure has divided the church and supplanted the position of regional overseers as it was in the days of the early church. With the growth in non-denominational churches and the increase in denominational disaffiliation, local churches are becoming more isolated. However, God designed the local church to function by a group of leaders working together, empowering its elders, deacons, and ministers to co-labor in pastoral, teaching, and other administrative responsibilities. This team of mature spiritual leaders is vital to the growth and overall health of the church. And when we join other local congregations to co-labor in preaching the Gospel and making disciples, the church will fulfill its calling to complete the great commission.

[i] The Earliest Christian House Church, With the Most Ancient Christian Paintings. Historyofinformation.com.
[ii] Acts 2:44.
[iii] All Scripture quotations are taken from the New King James Bible (NKJV) unless otherwise noted, Thomas Nelson Inc., 1982.
[iv] Joel 2:28.
[v] Duffield, Guy P. and Van Cleave, Nathaniel M. Foundations of Pentecostal Theology. Foursquare Media. 1910.
[vi] Wikipedia. Didache.
[vii] Acts 2:46-47.
[viii] Isaiah 9:6. Revelation 2:27.
[ix] 1 Corinthians 10:32, 15:9. Galatians 1:13. Philippians 3:6. Acts 9:31.
[x] Ephesians 5:21.
[xi] Acts 14:23. Romans 16:4. 1 Corinthians 14:33, 16:19. 2 Corinthians 11:28. Titus 1:5.
[xii] Acts 2:46-47, 5:42, 20:7. 1 Corinthians 16:2.
[xiii] Matthew 18:17. 1 Timothy 3:1-13, 18-20, 5:1, 5:17-22. Titus 1:5-9. 1 Peter 5:1-4. Acts 1:23-26, 6:1-7, 14:23, 20:28-35. 1 Corinthians 5:1-5. 1 Thessalonians 5:12-13. 2 Thessalonians 3:6-16. Hebrews 13:7, 17, 24.
[xiv] Acts 13:1-3.
[xv] Acts 15:1-35.
[xvi] Luke 6:13. Acts 16:4. Ephesians 2:19-20, 4:11-12.
[xvii] Textes Grecs et Romains, etc.," 1895, p. 208, and also Grätz, "Gesch. der Juden," iv. 476, note 21.
[xviii] Kohler, Kaufmann. Apostle and Apostleship. Jewish Encyclopedia.
[xix] Hæreses," i. 128.
[xx] Cod. Theodos." xvi. 8, 14, 29. Compare Mommsen, "Corpus Inscr. Lat." ix. 648. See Apostolé.
[xxi] Talmud. Tosef., Sanh. ii. 6; Bab. 11b.
[xxii] Matthew 10:2-4. Luke 22:14.
[xxiii] 2 Corinthians 11:13. Revelation 2:2.
[xxiv] Romans 11:13. 1 Corinthians 9:1.
[xxv] 1 Corinthians 5:7, 15:7. Acts 14:14. Romans 16:7.
[xxvi] Wikipedia. Church Fathers.
[xxvii] 1 Corinthians 12:28.
[xxviii] Romans 12:6-7.
[xxix] 2 Timothy 1:11.
[xxx] 2 Timothy 2:2.
[xxxi] Matthew 28:19-20.
[xxxii] Acts 8:5, 21:8.
[xxxiii] 2 Timothy 4:5.
[xxxiv] 1 Peter 2:25, 5:2-4. Acts 20:28-29. John 10:1-16, 21:15-17. Hebrews 13:20. Mark 6:34. 1 Corinthians 9:6-7.
[xxxv] 1 Corinthians 14:1-3.
[xxxvi] Acts 15:32.
[xxxvii] Acts 11:27-29, 21:10-15.
[xxxviii] 1 Timothy 4:14.
[xxxix] Talmud, Yoma 9b, Sanhedrin 11a, Sotah 48b.
[xl] Shurpin, Yehuda. Why Are There No More Prophets? Chabad.org.
[xli] Talmud, Eruvin 64b. Midrash, Vayikra Rabbah 21:8. Jerusalem Talmud, Sotah 1:4. Jerusalem Talmud, Shevi’it 9:1.
[xlii] See Tosafot on Talmud Gitin 88a, and responsum from Rabbi Sholomo Lura, Maharshal 29.
[xliii] Wikipedia. Last Prophet, Christianity.
[xliv] https://www.earlychristianwritings.com/didache.html
[xlv] Acts 2:17.
[xlvi] 1 Corinthians 14:3-4.
[xlvii] Titus 1:5-6, 1:7-9. Acts 20:17, 20:28.
[xlviii] Acts 14:23.
[xlix] Acts 20:17, 28. Titus 1:5. 1 Peter 5:1-4.
[l] 1 Timothy 5:17-19.
[li] 1 Corinthians 11:20, 16:15, 19.
[lii] 1 Timothy 5:17.
[liii] James 5:14-15.
[liv] Ephesians 4;12.
[lv] Romans 15:16. 2 Corinthians 3:6.
[lvi] 1 Corinthians 3:5. Ephesians 3:7.
[lvii] Philippians 1:1. 1 Timothy 3:8-13.
[lviii] Acts 6:1.
[lix] Romans 12:8. 1 Timothy 5:17. Hebrews 13:7, 17, 24. 1 Thessalonians 5:12-13.