In our booklet, “Baptism–A Requirement for Salvation,” we address and answer this question, as follows, beginning on page 27, under “Who Should Baptize?”

“Once a person is truly ready for baptism, a true minister of Christ should perform the baptism, though it may sometimes require a waiting period by virtue of the fact that a minister of Christ is not immediately available. We need to understand, though, that God is in charge and that when He calls someone and leads them to baptism, He will also work out the necessary details to send one of His ministers to perform the baptism. For instance, God sent Peter to Cornelius, and He sent Philip to the eunuch so that they could be baptized.

“The biblical record indicates that only ordained ministers of God should perform baptisms. The reason is that the baptism is done for the purpose of receiving the Holy Spirit. We need to remember that following baptism by immersing under water, the minister is to pray over the person and to lay his hands on their head so that the person can receive the Holy Spirit. The Bible shows that without the laying on of hands, a person normally does not receive the Holy Spirit.

“Notice this in Acts 8:12-17: ‘But when they believed Philip [one of the original seven deacons, Acts 6:5] as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized… Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He [better translated: it – the Holy Spirit] had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit. And when Simon [Magus] saw that through the laying on of the apostles’ hands the Holy Spirit was given…’ (Compare, too, Acts 19:5-6).

“We read later in the same chapter that Philip was sent, through an angel, to the eunuch, and that Philip baptized him. If this baptism led to the gift of the Holy Spirit, then Philip, who by that time would have been a minister, would have prayed over the eunuch and laid his hands on him. We note that Philip is called an ‘evangelist’ in Acts 21:8.

“We cannot reach a different conclusion by virtue of the fact that Christ’s apostles baptized others before they received the Holy Spirit themselves. The twelve apostles were in quite a different position than the rest of us are today, having been specifically chosen by Christ for a very unique and particular purpose. They were sent out by Christ to heal the sick, cast out demons and preach the gospel, prior to their conversion (Luke 22:32, AV; compare regarding conversion, 1 Samuel 10:6, 9). These activities, especially healing the sick and casting out demons, are reserved today for God’s ordained ministers. You may want to read the stirring account in Acts 19:13-16, reporting about the futile and unsuccessful attempt of unordained people to cast out a demon.

“The fact that Christ allowed His apostles to baptize does not mean that unordained people have the authority to do so today. This would also include ministers from churches that do not teach and practice the law of God, including the observance of the Sabbath and the Holy Days. (Note that in unusual circumstances, God might grant His Holy Spirit to someone who is baptized by a minister outside the Church of God, or by an unordained person within the Church, if the baptized person fulfills all the requirements for proper baptism, as discussed earlier in this booklet. There is no promise, however, that God would grant the Holy Spirit under those circumstances, especially when the person to be baptized understands the role and function of God’s true ministers in His Church.)

“Every example pertaining to the New Testament Church identifies Christ’s chosen ministers as those who would baptize people, pray over them and lay their hands upon them, so that the Holy Spirit could be given to them. We find, for instance, that only God’s ministers were given special authority from God to pray for the sick and to lay their hands upon them (while anointing them with oil). Notice it in James 5:14-15: ‘Is anyone among you sick? Let him call for the elders of the church, and let them pray over them, anointing them with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up.'(This is not to say that God might not give power to heal to some other people, but how sure can we be of that? We can be sure, however, that the elders of God’s Church have the authority and power to pray for healing of the sick.).”

Some have questioned this teaching, claiming that repentant Saul, whose name was changed to Paul, was baptized by Ananias. They state that Ananias was not an elder, and that it is therefore acceptable that unordained Church members baptize.

However, we must understand that the Bible interprets the Bible, and that God’s Word cannot be broken (compare John 10:35). This means, the Bible does not contradict itself. Each passage on a given subject must be read together with all the other passages, and they must be understood as complementing each other in harmony, rather than creating disharmony and confusion.

We already saw that baptized people did NOT receive the Holy Spirit, UNTIL the ministry laid hands on them. A letter from the Letter Answering Department of the Worldwide Church of God sets forth the long-understood teaching of the Church in this regard:

“The laying on of hands is a symbolical act which sets individuals apart and signifies the imparting of spiritual blessings, authority, and power… In the New Testament, a newly baptized person had laid hands on him for the receiving of the Holy Spirit. Notice in Acts 8:16-17 that after God’s ministers had baptized repentant converts, then [they] ‘laid… hands on them, and they received the Holy Spirit. And… through laying on of the apostles’ hands the Holy Spirit was given.’… The laying on of hands also accompanies an ELDER’s prayer for the afflicted. We read in Acts 9:17: ‘And Ananias… putting his hands on him said, [Brother Saul, the Lord Jesus… has sent me that you may receive your sight and be filled with the Holy Spirit].'”

We then read, in verse 18, that “Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.”

The Bible describes Ananias as “a certain disciple in Damascus” (Acts 9:10), a “devout man according to the law, having a good testimony with all the Jews who dwelt there” (Acts 22:12).

Some commentaries claim that Ananias was a lay person. But even if that were the case, then this episode could still not be used for a carte-blanche authority, given to unordained members to baptize. Please note that Ananias received a direct order from Christ Himself, in a vision (Acts 9:10-12), so that Paul “may receive [his] sight and be filled with the Holy Spirit” (Acts 9:17). However, based on other Scriptures, as discussed above, the conclusion in the above-quoted letter of the Letter Answering Department seems to be correct that this disciple Ananias was an ELDER, when he laid his hands on Paul to heal him, and when he baptized Paul (The Bible does not specifically say that it was Ananias who baptized Saul, but this seems to be highly probable).

As our previous comments have shown, only ELDERS of God’s Church are charged to anoint the sick with oil, lay their hands on them, and ask for God’s healing. Since Ananias did just that, it appears that he was an elder.

The above-cited letter of the Letter Answering Department concluded: “The laying on of hands, then, serves to show that God works through His MINISTERS. This ceremony is mentioned as one of the basic doctrines of His church in Hebrews 6:2.”

Unordained members who decide to baptize others and “lay hands on them” (Acts 8:17-18; 19:5-6) should realize that they would not have a Biblical basis to justify their action. This would be true, even if their particular Church organization, or a particular minister, may “authorize” such behavior, as it would not be supported by God’s written Word, and we must obey God rather than man (Acts 5:29; 4:19).

Actually, Acts 14:23 teaches the exact opposite. Looking at the context, we find that the ones who “appointed elders in every church” (verse 23) were “the apostles Barnabas and Paul” (verse 14; compare, too, Acts 15:2).

As we have pointed out before, for instance, in the Q&A of Update #147 (June 11, 2004), God used ordained ministers to appoint others to the ministry (Titus 1:5). Titus was a minister. He is also referred to as a brother. After all, a true minister is a servant and a spiritual brother. This is why Paul could call Titus a brother, but this does not mean that Titus was not also ordained to the ministry. The Bible shows that ministers or elders are ordained or appointed by other ministers or elders. The laying on of hands through the ministry is very important in this regard (1 Timothy 5:22).

Some feel that the Church does not need any ministers, or that every Church member is a minister. This is simply not true. James tells us that sick persons are to call for the elders of the Church to anoint them with oil and pray over them. This is not talking about unordained brethren. In this regard, please read our free booklet, “Sickness and Healing — What the Bible Tells Us.” Also, baptism and the laying on of hands are to be done through the ministry — otherwise, no promise of the receipt of the Holy Spirit is given. Only when Peter and other ministers placed their hands on baptized people, did they receive the Holy Spirit. For more information, read our free booklet, “Baptism — a Requirement for Salvation.”

We read in Ephesians 4:11 that Christ has given the ministry to the Church, “for the equipping of the saints” (verse 12). Verse 11 speaks about certain ranks, offices and functions within the ministry, including apostles, prophets, evangelists, pastors and teachers. Paul referred to himself on several occasions as a preacher, an apostle, and a teacher (1 Timothy 2:7; 2 Timothy 1:11).

God has set in place a ministry (ordained elders), through which He administers the Church. The Church is clearly not run as a democracy. This is not to say, however, that the ministry is to run the Church in a dictatorial or autocratic fashion — rather, as shepherds concerned for the welfare of the sheep, the ministry is to always have the good of the flock in mind. The ministry is well advised to consult with the membership before decisions affecting the members are made, including decisions pertaining to ordination. This does not mean, however, that the ministry is conducting its affairs by vote, but it is always good to obtain and receive a multitude of counsel.

The concept that an entire congregation “ordains” or “appoints” someone to the ministry is not biblical. We don’t read anywhere that Church decisions were reached through a majority vote of the membership. Note how it was done in Acts 15. The Church “agreed” with the decision of the ministry, but by that time, the decision was already made, and when the decision was made, non-ordained members were not even present.

It is claimed by some that the word” ordained” or “appointed,” as it is used in Acts 14:23, allegedly conveys the meaning of “voting.” The Concordant Literal New Testament renders this verse: “Now, selecting elders for them according to the ecclesia, praying with fastings, they committed them to the Lord in whom they had believed.”

However, this is NOT an accurate rendition of the literal Greek. “The Englishman’s Greek New Testament…An Interlinear Literal Translation,” renders Acts 14:23, word-for-word, as follows: “And having chosen FOR THEM elders IN every assembly, having prayed with fastings they committed them to the Lord, on whom they had believed.”

Again, we see that Paul and Barnabas “chose” FOR THE CHURCH elders IN every congregation or assembly. The word for “ordained,” “appointed” or “chosen,” as it is translated from the original Greek in Acts 14:23, is defined by “Young’s Analytical Concordance to the Bible,” as “to elect by stretching out the hand.” Note again that it is Paul and Barnabas who do the “electing” — not the entire congregation. There remains no room for contending that the assembly voted on the matter. The Expository Dictionary of New Testament Words by W.E. Vine (under “appoint”) explains that the Greek word does not have the meaning here of voting, as the same Greek word is also used for God in Acts 10:40-41, as follows: “Him [Jesus Christ] God raised up on the third day, and showed Him openly, not to all the people, but to witnesses CHOSEN before by God.” Vine explains that the Greek word in Acts 14:23, translated as “ordained,” “appointed” or “chosen,” refers to the “appointment of elders by apostolic missionaries in the various churches which they revisited.”

God is not the author of confusion, but of order. He has designated that the ministry is to ordain or appoint qualified members to the ministry. This is the clear teaching of the Bible, which we must uphold and practice.

In order to properly understand the passage in Matthew 18:17, we need to review all the Scriptures to see whom God has entrusted with the administration of the Church of God.

The Bible tells us that Jesus Christ is the Head of the Church (Ephesians 5:23; Colossians 1:18; 2:18-19). It is He who leads and directs the Church, the building of God the Father (1 Corinthians 3:9). He adds those to the Church whom He wants (Acts 2:47). He is composing the body — the Church (1 Corinthians 12:18, 24). He is the One who places members in certain positions and appoints the ministry (1 Corinthians 12:28). He uses appointed ministers to appoint others to the ministry (Titus 1:5; compare Acts 14:23) by, among other things, the laying on of hands (1 Timothy 5:22).

Christ gives the ministry certain responsibilities and the “authority” to carry out these functions and duties. Christ gives the Church the ministry for edification of the Church membership (Ephesians 4:11-16), and with that ministerial responsibility comes authority (2 Corinthians 13:10: “… lest being present I should use sharpness according to the authority which the Lord has given me for edification.” Compare 2 Corinthians 10:7-8). Although this might not sound good in the ears of some who have developed an attitude not unlike that of ancient Korah (Numbers 16:1-3), God has given His ministers “rule” over the members (Hebrews 13:7; compare Titus 2:15). God expects the members to follow that “rule” and obey the faithful ministers, unless their instructions or commands violate God’s Word (1 Corinthians 16:1; 2 Corinthians 2:9; 1 Thessalonians 4:10-11; 5:12-13; 1 Timothy 6:17). God expects that the members submit to the administration of His faithful ministers (1 Corinthians 16:15-16; 1 Timothy 5:17). God’s ministers are to conduct themselves in such a way, of course, that the membership CAN follow their (good) example (1 Corinthians 11:1; 1 Corinthians 4:16-17; Philippians 3:17; 4:9).

The ministers are to teach the membership the Word of God (Romans 10:15; 1 Thessalonians 2:13; 4:8; John 17:20; 1 Corinthians 15:1-2). The administration of the Church includes the proclamation and preservation of sound doctrine. When doctrinal decisions have to be made, they are to be made through the ministry. In Acts 15:6, the apostles and elders came together in Jerusalem to consider a doctrinal matter. After the apostles had spoken, James announced the decision (Acts 15:19) that had been “determined by the apostles and elders at Jerusalem” (Acts 16:4). The entire Headquarter church, including the membership, agreed with it (Acts 15:22-23), but the lay members did not participate in the decision-making process (compare again Acts 15:6). Christ gave Peter and subsequently all of the apostles, and by extension, His leading ministers the authority to bind and loose — that authority was not given to all of the members (compare Update Number 127, dated January 23, 2004, Q&A, “Power to Bind and Loose”). That authority includes the responsibility of the leading ministers to determine, with the help and under the inspiration of the Holy Spirit, whether or not somebody has repented of his or her sins (John 20:22-23).

Christ charged His ministry to protect the flock from false teachers or ravenous wolves (Acts 20:17-38). The purpose is for the edification of the body of Christ, that is, to prevent, that false teachings overthrow the faith of some and draw them away from the simplicity which is in Christ. Paul admonished Timothy to instruct the brethren in the right way of life, and to protect them from wrong teachings (1 Timothy 4:1-7). He admonished the members in the letter of Hebrews not to be carried about with various and strange doctrines (Hebrews 13:9). He told the Church membership to hold on to what Paul had taught them (compare 2 Timothy 1:13; 2 Thessalonians 2:15).

The Church was told to “note” a person that would be disobedient to the instructions contained in the letter (2 Thessalonians 3:14). At the same time, he instructed Timothy not to receive an accusation against an elder except from two or three witnesses (1 Timothy 5:19). So, it is Timothy who is to receive an accusation against an elder — not the entire church membership — to deal with the situation. We read in 1 Timothy 5:20 that Timothy is to rebuke a sinning and unrepentant elder in the presence of all — again, it is Timothy who is to administer this situation, after he has heard the charges. This example shows how Christ’s command in Matthew 18:17 was understood by the Church: The offended member and two witnesses were to bring an accusation against another person, including a minister, to the MINISTRY of the Church — NOT to all the Church members — as the MINISTRY was understood to deal with the situation and render a decision. If the decision was to disfellowship the unrepentant and stubbornly rebellious person, then this would be announced to all the Church — or at least to the local congregation. (We should also mention that Christ expects His ministry to administer situations involving sinning members or ministers with MERCY and LOVE. When Jesus saw the repentant attitude of the woman caught in adultery, He did not condemn her, compare John 8:11. Jude 20-23 encourages all of us to have a merciful and compassionate attitude toward others, as we ourselves are waiting for God’s mercy.)

Returning to the passage in Matthew 18:17, we are told that the offended brother is to bring the matter involving unrepentant sinful conduct of a Church member, along with two witnesses, to the Church, and if the offender does not hear the Church, he is to be looked at as a tax collector or heathen. The word for Church is ekklesia in the Greek, which is also used in Matthew 16:18-19. Although it most certainly can refer to the entire Church membership or the membership of a local congregation, it can also refer to the leadership of the universal or local Church. In Matthew 18:17, it clearly refers to the Church leadership or ministry, as the following verse, verse 18, addresses the LEADERSHIP or MINISTRY of the Church, giving THEM the binding and loosing authority, as discussed earlier. The meaning of Matthew 18:17 is that if the offender does not even hear the leadership of the Church, the entire congregation needs to be involved, by sharing in the ministry’s decision to treat the offender as a heathen or tax collector. Once the person comes to repentance, as determined by the ministry, he is to be invited and received back into the fold (compare 2 Timothy 2:24-26; 2 Corinthians 2:6-11).

We should also remember that the Bible uses, for instance, the words for “king” and “kingdom” interchangeably (Daniel 2:37, 39). The word “kingdom” refers at times to the king, the leader or representative of the kingdom. Likewise, the word “God” can refer to God the Father; to Jesus Christ the Son; or even to all of us — when considering our future as sons and daughters of God the Father and members of the God Family. Still, the Father will always be the highest in the Family of God, followed by Jesus Christ. The point is that also the word “Church” can refer to the entirety of the Church membership, as well as to the leadership or leading ministers, depending upon the context.

If one wants to teach that the entire Church, or at least the local Church congregation, needs to be involved in the decision-making process of excommunication, imagine the problems to be encountered if the congregation consists of 400 or 500 members. On what basis would a “decision” be reached — especially, if some of the brethren would not want to participate in the “voting” system?

The Bible does not teach that God’s Church be ruled by democracy. Rather, God’s government is that of a hierarchy — with God the Father above all. God’s Church is administered by His ministers, with love and mercy, but with the authority to rebuke and correct, if need be. Local “Church” groups which have disassociated themselves from the ministry to “rule” themselves and to independently administer their own affairs are in clear violation of God’s command that His Church be administered through His ministry. This is also true for those “Church” groups that are being “administered” by self-proclaimed or “elected” ministers, not approved by God (compare 2 Timothy 4:3-5; 3 John 9-10). In extreme cases, God’s ministry may even have to excommunicate someone from spiritual fellowship with His people, to protect the flock, and to, at the same time, motivate and encourage the offender to come to repentance, so that he or she can be restored to God’s fold.