The Reformed doctrine of ordination is rooted deeply in Scripture and is shaped by the covenantal structure of redemptive history. It draws from both Old and New Testament texts to understand the nature and purpose of ordination within the church. Ordination is the formal act of setting apart a person to the ministry, particularly to the offices of elder or deacon, through the laying on of hands and prayer. In Reformed theology, ordination is seen as an act of God through the church, where those called by God are formally recognized and equipped for service.
Ordination in the Old Testament: The Typological Priesthood
The biblical concept of ordination begins in the Old Testament, where the Levitical priesthood is established as a mediatorial office between God and His people. Exodus 28 and Leviticus 8 provide detailed descriptions of the consecration and ordination of priests under the Old Covenant. Aaron and his sons were set apart for the priesthood through a ceremonial process that involved anointing, the laying on of hands, and the offering of sacrifices. This priesthood was part of the Mosaic covenant, and the Levitical priests served as mediators who offered sacrifices and interceded on behalf of the people.
The function of the Levitical priesthood was deeply typological. The priests were mediators between God and Israel, but their role pointed forward to the ultimate mediation of Jesus Christ, the Great High Priest. As Hebrews 7:23-28 explains, the Levitical priests were limited by their own sinfulness and mortality, requiring a continuous line of priests to intercede for the people. In contrast, Jesus, being sinless and eternal, offered the perfect sacrifice once for all and now continually intercedes for His people at the right hand of the Father.
Continuity and Discontinuity: Old and New Covenant Ordination
In moving from the Old to the New Covenant, there is both continuity and discontinuity in the biblical understanding of ordination. The continuity lies in the fact that God continues to set apart specific individuals for leadership and service within the community of faith. Just as the Old Covenant priesthood was instituted by divine appointment (Exodus 28:1), so too the New Covenant offices of elder and deacon are established by God's calling and the church's recognition of that calling (1 Timothy 3:1-13; Titus 1:5-9).
However, there is significant discontinuity in the function of the office. In the New Covenant, the office of priest as mediator has been fulfilled in Christ. Hebrews 10:11-14 states that Christ's priestly work is finished, and He has made a perfect and final atonement for sin. Therefore, the role of New Covenant ministers is not to offer sacrifices or mediate between God and His people in the same way the Levitical priests did. Instead, ordained ministers now function as shepherds, teachers, and overseers (Acts 20:28; 1 Peter 5:1-4), pointing the church to Christ and nurturing the body of believers through the ministry of the Word and sacraments.
Ordination in the New Testament: Pastoral Leadership
In the New Testament, the focus of ordination shifts from the priestly office to the pastoral office. Christ, after His ascension, gave gifts to His church, including apostles, prophets, evangelists, pastors, and teachers, for the purpose of equipping the saints and building up the body of Christ (Ephesians 4:11-13). These roles emphasize teaching, shepherding, and overseeing the congregation, rather than priestly mediation.
1 Timothy 3:1-13 and Titus 1:5-9 provide clear qualifications for those who are to be ordained as elders (pastors) and deacons. These passages emphasize character, spiritual maturity, and the ability to teach sound doctrine. The role of elders, in particular, is to shepherd the flock of God, exercising oversight and guarding the church against false teaching (1 Peter 5:1-4). Their authority is not derived from personal power or status but from the Word of God, which they are called to faithfully teach and apply.
The act of ordination in the New Testament is most clearly seen in passages such as Acts 6:1-6 and 1 Timothy 4:14, where individuals are set apart for ministry through prayer and the laying on of hands. In Acts 6, the apostles ordain deacons to serve the physical needs of the church, freeing the apostles to focus on prayer and the ministry of the Word. In 1 Timothy 4:14, Paul reminds Timothy not to neglect the gift he received through the laying on of hands, a clear reference to his ordination to ministry.
The Purpose and Function of Ordination in the Church
The Reformed doctrine of ordination holds that those who are ordained are called to serve the church through the ministry of the Word, sacraments, and discipline. Elders (pastors) are tasked with preaching the Word, administering the sacraments (baptism and the Lord’s Supper), and providing spiritual oversight. Deacons, on the other hand, are called to care for the physical needs of the congregation and to administer mercy to those in need (Acts 6:1-6).
Ordination is not merely a human act but a divine calling that is recognized and affirmed by the church. As Paul writes in Ephesians 4:11-13, Christ Himself gives pastors and teachers to the church for the purpose of equipping the saints and building up the body. Ordination, therefore, is both a recognition of God's calling and an act of setting apart those whom God has called for specific service in the church.
Additionally, the laying on of hands in ordination is seen as a symbolic act representing the conferral of authority and the church's prayer for the Holy Spirit's empowerment in the life of the ordained individual. This practice is rooted in both Old Testament examples, such as the ordination of Joshua (Deuteronomy 34:9), and New Testament practices (Acts 13:2-3; 1 Timothy 4:14).
The Priesthood of All Believers and the Office of Minister
One key aspect of Reformed theology is the doctrine of the priesthood of all believers, which affirms that every Christian has direct access to God through Christ and is called to serve Him in the world (1 Peter 2:9). This doctrine does not undermine the necessity of ordination but clarifies its role. While all believers are "priests" in the sense that they offer spiritual sacrifices of praise and service to God, the office of elder (or pastor) is a specific calling for those who are set apart to shepherd and teach the church.
This distinction is important because it underscores that the ministry of the Word is a public office that requires formal ordination, training, and recognition by the church. It is not a role that anyone can assume, but one that is entrusted to those whom God has called and equipped for this purpose.
Conclusion
The Reformed doctrine of ordination is grounded in a careful exegesis of Scripture and reflects both the continuity and discontinuity between the Old and New Covenants. While the Levitical priesthood served a mediatory role in the Old Covenant, pointing forward to Christ, the New Covenant office of elder focuses on shepherding, teaching, and nurturing the body of Christ. Ordination in the New Testament is a recognition of God's call and the church's formal setting apart of individuals for the ministry of the Word, sacraments, and pastoral care. Through ordination, God continues to equip His church with faithful pastors and teachers who lead the flock by pointing them to Christ, the ultimate Shepherd and High Priest.