Ordination

Ordination from an Exegesis of Scripture and Continuities/Discontinuities between the Old and New Testaments

The doctrine of ordination has deep roots in both the Old and New Testaments, reflecting continuity in God's calling and setting apart individuals for specific ministry roles. However, there are important distinctions between the two covenants that show development in how ordination functions within redemptive history.

  1. Old Testament: In the Old Testament, ordination was primarily associated with the priesthood and kingship. The Levites were ordained to minister in the tabernacle and temple (Exodus 28:41; Leviticus 8:30), and prophets were also sometimes "anointed" or set apart by God, such as Elisha (1 Kings 19:16). This ordination was typically associated with specific genealogical requirements, particularly for the priests, who were descendants of Aaron. The priests offered sacrifices on behalf of the people and served as intermediaries between God and Israel. Kings, such as David, were also "anointed" by prophets as a sign of God's choice (1 Samuel 16:13). The act of ordination involved rituals like laying on of hands, anointing with oil, and special garments symbolizing their role and calling (Exodus 29:7, 21).

  2. New Testament: In the New Testament, ordination is seen primarily in the context of church leadership, where elders (also called presbyters or overseers) and deacons are ordained for the ministry of the Word and sacrament, as well as for service in the church. In Acts 6:6, the apostles laid hands on the seven deacons, setting them apart for service. Elders were similarly ordained by the laying on of hands, as seen in 1 Timothy 4:14 and Titus 1:5. The key distinction is that ordination in the New Testament is no longer tied to genealogical lineage but is based on calling, gifting, and character qualifications (1 Timothy 3; Titus 1). This shift reflects the broader New Covenant reality where the priesthood is no longer limited to a specific tribe but extends to all believers (1 Peter 2:9), with ordained leaders specifically called to serve and lead the congregation.

Continuity: Both Testaments share the principle of God’s sovereign choice in calling individuals to ordained ministry. Whether in the priesthood, prophetic office, or apostolic ministry, ordination is always grounded in divine appointment, as seen in God's selection of Aaron’s sons or Jesus appointing the apostles. Moreover, the laying on of hands continues as a visible sign of this appointment and empowerment by the Holy Spirit.

Discontinuity: In the New Testament, the focus shifts from the sacrificial and ceremonial duties of the Levitical priesthood to the ministry of the Word and shepherding of God's people in the church. The hierarchical structure based on tribal lineage is replaced by the community of believers under the authority of Christ, with church offices open to those whom God calls and qualifies, irrespective of tribal affiliation. This reflects the democratization of the priesthood, where all believers have access to God through Christ, the ultimate High Priest (Hebrews 4:14-16).

B) Ordination in Terms of Systematic, Biblical, and Historical Theology

  1. Systematic Theology: From a Reformed perspective, ordination is the act of the church publicly recognizing and setting apart individuals whom God has called to the offices of elder (minister of Word and sacrament) and deacon. This is grounded in the doctrine of the church (ecclesiology), where Christ alone is the head of the church, and He governs it through His Word and Spirit. Church officers are His representatives, tasked with preaching the gospel, administering the sacraments, and exercising church discipline. The Westminster Confession of Faith states that these offices are not merely functional but carry spiritual authority, as those who serve in these roles are called by God and recognized by the church (WCF 25.2; 28.2)​.

  2. Biblical Theology: Ordination in the Bible is tied to the covenantal framework. In the Old Covenant, ordination was connected to the typological priesthood, where the Levitical priests were mediators between God and Israel, pointing forward to Christ’s ultimate priestly work. In the New Covenant, the priestly work of Christ is finished, and those ordained serve not as mediators but as shepherds and teachers who point the congregation to Christ (Ephesians 4:11-13). Ordination in the New Testament is more pastoral and didactic, focused on nurturing the body of Christ and guiding them into maturity in the faith.

  3. Historical Theology: Historically, the Reformed tradition has viewed ordination as essential for the orderly governance of the church, reflecting a high view of the church's authority to appoint and oversee ministers. Calvin, in his Institutes, emphasizes the necessity of a lawful calling, meaning that no one should take upon themselves the office of ministry without being called by the church. He writes, "Those who, not content with private education, intrude into public office without a lawful call, are madmen"​. This underscores the Reformed view that ordination is both an act of God through the church and a safeguard against chaos and false teaching. Historically, the Reformed churches have required both the internal call (a sense of personal calling from God) and the external call (recognition and confirmation by the church) for ordination.

In conclusion, ordination is a vital doctrine in Reformed theology, deeply rooted in Scripture, where the continuity from Old to New Testament shows the centrality of God's calling. Systematically, it reflects the church's need for order and authoritative teaching, while historically, it protects the church from disorder and unqualified leadership. The office bearers are ordained to serve as shepherds, preachers, and deacons, faithfully representing Christ to His flock.

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