Martyn Lloyd-Jones on Spiritual Gifts and the Early Church Structure

What are the different ways spiritual gifts are received according to Lloyd-Jones?

According to Dr. Lloyd-Jones, spiritual gifts can be received in two primary ways, similar to how the baptism of the Holy Spirit was received in the New Testament:

1. Directly and immediately from the Holy Spirit - as happened at Pentecost when the Spirit fell on the apostles in the upper room without any human intermediary, or with Cornelius and his household where "while Peter was still speaking, the Holy Ghost fell upon Cornelius and his household."

2. Through the laying on of hands by another believer - as seen when Peter and John went to Samaria after Philip's preaching, when Ananias laid hands on Paul, and in Acts 19 when Paul laid hands on believers in Ephesus.

Lloyd-Jones states: "I would say that we must be careful not to be too dogmatic and confine it to one way or the other." However, he observes that "the subsequent history of the church seems to indicate this, that the commoner experience is that they come directly and immediately, rather than through the mediation of the laying on of hands."

What does Lloyd-Jones identify as the "gift of prayer" and how does he describe it?

Lloyd-Jones describes the "gift of prayer" as a distinct spiritual gift not explicitly listed in Romans 12 or 1 Corinthians 12. He explains it as an extraordinary ability in public prayer that has a powerful spiritual impact on listeners. He illustrates this with a personal experience from around 1932:

"I remember distinctly how after this man had been praying for a very short time, I was completely revived. I don't think I've ever heard a man pray in public as that man prayed that evening... it was true prayer in the spirit. And as he was praying, as I say, I was physically restored and revived and was able to enter into that pulpit full of vigor."

Lloyd-Jones notes that this man was "not a very good preacher," but had "this astonishing gift of prayer." He also mentions how during the Welsh Revival of 1904-1905, many people received this gift through their "baptism of the spirit," and even those who later became "very ordinary Christians" would be "transformed people" when they prayed in public meetings.

How does Lloyd-Jones describe the functioning of the early church compared to modern practice?

Lloyd-Jones emphasizes that the early church functioned as a true body with active participation from all members, not just leaders. He states: "The church was clearly in practice a body, and the various parts and members of the body were functioning."

Key aspects of early church life according to Lloyd-Jones:

1. It was characterized by participation of all members using their spiritual gifts
2. It was a "pneumatic church" with "the life of the spirit showing itself in all of them in these varying ways"
3. While there were special offices (apostles, prophets, evangelists), the general members actively participated
4. As the church developed, organization emerged with deacons and elders (presbyters/overseers)
5. Church members themselves selected their leaders, though apostles ordained them
6. Individual churches were independent in government but interdependent in life

Lloyd-Jones contrasts this with modern church practice where participation is often limited. He challenges his listeners: "Is that a picture of the functioning of the church today?" He warns against dismissing the New Testament pattern as only relevant to the early church, calling that "the worst form of dispensationalism that one can ever be guilty of."

What does Lloyd-Jones teach about church leadership selection in the early church?

According to Dr. Lloyd-Jones, the process of selecting church leaders in the early church involved three key components:

1. The Holy Spirit's direction: "The first answer must always be by the Holy Ghost. It is the Holy Ghost who is the prime mover in this matter."

2. The church members' selection: "The next thing that is perfectly clear is that it was the church herself under the leading and the guidance of the Holy Ghost, who chose these people." He cites Acts 6 where the apostles told the church to "look you out among you seven men of honest report" whom they could appoint.

3. Ordination by recognized leaders: After the church selected candidates, apostles or their delegates (like Timothy) would officially ordain them, typically through laying on of hands.

Lloyd-Jones emphasizes this process to counter arguments for episcopal church government: "This is one of the great arguments of the Roman Catholic Church and the Church of England... for saying that only a bishop can ordain a man to be an elder."

He concludes: "The choice was made by the church, the multitude of the members of the church, but the official act was by these leaders in the church."

What does Lloyd-Jones identify as the two primary offices in the early church?

According to Lloyd-Jones, setting aside the special foundational offices of apostles, prophets, and evangelists, there were only two offices established in the early church:

1. Presbyters/Elders/Overseers - These three terms (presbyter, elder, and overseer) all refer to the same office according to Lloyd-Jones: "These are alternative names or designations for the same function, for the same office." Their primary function was "rule and government," though some had the additional gift of teaching (being "apt to teach").

2. Deacons - This office emerged as described in Acts 6 when the apostles needed assistance with practical matters: "It is not reason that we should leave the word of God and serve tables. Wherefore, brethren, looking out among you seven men of honest report, full of the Holy Ghost, whom we may appoint over this business."

Lloyd-Jones notes that as the church developed, there emerged a practice of having a "presiding elder" among the group of elders, but emphasizes this was for orderly function, not creating a separate hierarchical office: "While all this is true, it is equally true to say that this was only for the ordering of the life."