The modern definition of ordination is “the investiture of clergy” or “the act of granting pastoral authority or sacerdotal power.” Usually, we think of an ordination service as a ceremony in which someone is commissioned or appointed to a position within the church. Often, the ceremony involves the laying on of hands.
However, the biblical definition is a little different. The word ordain in the Bible refers to a setting in place or designation; for example, Joseph was “ordained” as a ruler in Egypt (Acts 7:10); the steward in Jesus’ parable was “ordained” to oversee a household (Matthew 24:45); deacons were “ordained” to serve the Jerusalem church (Acts 6:1-6); and pastors were “ordained” in each city in Crete (Titus 1:5). In none of these cases is the mode of ordination specified, nor is any ceremony detailed; the “ordinations” are simply appointments. The word can even be used negatively, as an appointment to punishment (Luke 12:46).
Acts 13 includes a good example of a ministerial appointment: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off. The two of them, sent on their way by the Holy Spirit, went down to Seleucia” (vv. 2-4). In this passage, we note some key facts: 1) It is God Himself who calls the men to the ministry and qualifies them with gifts (Acts 20:28; Ephesians 4:11). 2) The members of the church recognize God’s clear leading and embrace it. 3) With prayer and fasting, the church lays hands on Paul and Barnabas to demonstrate their commissioning (cf. Acts 6:6; 1 Timothy 5:22). 4) God works through the church, as both the church and the Spirit are said to “send” the missionaries.
Paul regularly ordained pastors for the churches he planted. He and Barnabas directed the appointment or ordination of elders “in each church” in Galatia (Acts 14:23). He instructed Titus to “appoint elders in every town” on Crete (Titus 1:5). Titus himself had been ordained earlier, when “he was chosen by the churches” (2 Corinthians 8:19). In the above passages, the ordination of elders involves the whole congregation, not just the apostles. The Greek word used in 2 Corinthians 8:19 for Titus’s appointment and in Acts 14:23 for the choosing of the Galatian elders literally means “to stretch forth the hands.” It was a word normally used for the act of voting in the Athenian legislature. Thus, the ordination of church leaders involved a general consensus in the church, if not an official vote. The apostles and the congregations knew whom the Spirit had chosen, and they responded by placing those men in leadership.
When God calls and qualifies a man for the ministry, it will be apparent both to that man and to the rest of the church. The would-be minister will meet the qualifications set forth in 1 Timothy 3:1-16 and Titus 1:5-9, and he will possess a consuming desire to preach (1 Corinthians 9:16). It is the duty of the church elders, together with the congregation, to recognize and accept the calling. After that, a formal commissioning ceremony—an ordination service—is appropriate, though by no means mandatory. The ordination ceremony itself does not confer any special power; it simply gives public recognition to God’s choice of leadership.