Rule

by J. Miller | Category: Rule | Jun 1933

Now let us come a little closer to our subject as to how the elders or overseers become such amongst God's people. This has a divine and a human side, as most things have which affect men. The Christ is Divine and human; the written Word also is divine and human; no man was ever saved apart from the work of the Spirit, and through human agency being exercised somewhere, either in conviction or conversion; and we need not multiply examples. So also it is with the overseers. Paul said to the Ephesian elders, "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made (etheto from tithemi = to appoint; to set, place, constitute, etc.) you bishops (overseers)." But whilst this presents the one side, Titus 1. 5, presents the other-" that thou shouldest

appoint (kathistemi, to place, to set, to set one over, etc.) elders in every city," as also does the work of Paul and Barnabas - " They ... appointed (cheirotones, literally, it means to choose by holding up the hand; to choose, select, appoint, etc.), for them elders in every church." Note here particularly that there was no selecting of elders by any of these churches. In no place in the New Testament do saints select and appoint their own elders; that is democracy, and democracy, i.e., the rule of the people, finds no place in the things of God.

Who then appointed elders? It will be seen from the scriptures cited-those who already were elders (apostles, as we have seen, were elders, though elders were not apostles).

The force of the word "also" is of more than passing significance in 1 Timothy 3. 10: "Let these also first be proved." The word " also "here shows that as the deacon is to be proved so also must the overseers. By whom? we may ask. By men qualified to judge, such as Timothy was-bishops (overseers). not by the church, wherein you might have persons of least judgement and experience seeking to speak the loudest, not to speak of the fancies of others.

We might now consider spheres of wider responsibility than a single assembly of God. During a time of famine over all the earth, in the days of Claudius, we are told that the disciples in Antioch sent relief by the hand of Barnabas and Saul to the brethren that dwelt in Judea (Acts 11. 27-30). We are also told that it was sent to the elders, that is the elders in the churches in Judea. (See Galatians 1. 22; and 1 Thessalonians 2. 14). The elders in these churches must have consulted together on the question of the distribution to the need amongst the saints in the several churches. This indicates consultation and co-operation amongst elders in meeting temporal need.. But when we come to Acts 15. we have a much more serious matter, namely, that which affects the doctrine of the Lord. Certain men had come from Judea to Antioch and taught the brethren:

"Except ye he circumcised after the custom of Moses, ye cannot be saved." Following this "Paul and Barnabas had no small dissension and questioning with them "(Acts 15. 1, 2). It might be asked, why did Paul not settle the matter by an apostolic pronouncement on the doctrine of the Lord relative to the ease? Or why, like as he did later to the Galatians, did he not write an apostolic letter clearing the ground ? These and other questions might occur to our mind. The fact is that quite another course was taken, and their mode of procedure like much else in The Acts becomes example for us, as to how we should act in cases of difficulty, so that unity of mind might exist amongst elders and consequently amongst the flock. Paul and Barnabas and certain other of them were appointed to go up to Jerusalem unto the apostles and elders about this question. In due time they reached Jerusalem and were received of the church and the apostles and elders. Then in consultation with the apostles and elders the matter was fully discussed and, finally, James summed up the case and put before the assembly of apostles and elders his judgement, which met with unanimous acceptance. Concerning their conclusion it is said

"It seemed good unto us, having come to one accord," and so forth. And

"For it seemed good to the Holy Spirit and to us," and so forth.

We have in such a meeting an excellent example for elders in conference ; for unless there are meetings of elders locally, and over extended areas, those together in the will of God must of necessity drift apart into a form of congregationalism; and where each company rules itself, professedly, it is only a step to each individual doing what is right in his own eyes. This is exactly what happened in the days when the judges judged. "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21. 25). No king, no central government, no unity; idolatry and the most lewd practices were rampant.

It must not be taken as proof that the Lord is pleased with the state existing amongst His people should it please Him to save souls. God saves in His sovereign grace wherever sinners bow to His gospel; but it is quite another thing saints bowing to His will. Few men ever effected so great a change over so many people as Jonah the prophet, first over the mariners in the ship, and then in the city of Nineveh-such a thing as the repentance of a vast Gentile city is without parallel in the Scriptures, or anywhere else; but few men have been so far out of touch with the mind of God as Jonah; for when God willed to save, he hoped and looked for destruction.

It may be profitable to make a passing observation on I Timothy 4. 14, where we have the Greek word presbuterion, carried over and given in our Bibles as Presbytery. This same word is used twice of the elders of Israel. In Luke 22. 66-"And as soon as it was day, the assembly of the elders (presbuterion- elderhood) of the people was gathered together, both chief priests and scribes "; then in Acts 22. .5, Paul refers to this same assembly of elders in the words, "Also the high priest doth bear me witness, and all the estate of the elders (presbuterion- elderhood)."

In 1 Timothy 4. 14, we have the same word: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery " (presbuterion -elderhood). In this verse Paul undoubtedly refers back to what was done in connection with Timothy's going into the Lord's work as a fellow-worker with Paul (Acts 16. 1-5). Timothy, a disciple belonging to either Derbe or Lystra (presumably the former), was well reported of by the brethren in Lystra and Iconium, and it is evident that the elderhood of these assemblies laid their hands on him ; that is, they identified themselves with his going into the Lord's work, a service for which Timothy was eminently suited. Presbytery is never used as applying to the overseers of a single assembly, and taking the two scriptures quoted of the Jewish elders, elderhood is a word which may be applied to all the elders of God's people, or His remnant people. It is interesting to note that in connection with the laying on of the hands of the Presbytery, Paul refers to his own action, undoubtedly at the same time- "Stir up the gift of God, which is in thee through the laying on of my hands "(2 Timothy 1. 6). Paul, and the elderhood of the assemblies in Lystra, Iconium and (undoubtedly) Derbe, were joined in laying their hands on Timothy in connection with the Lord's work.

This unity amongst elders is further seen in 1 Peter 5., where Peter addresses the elders of the five provinces. In chapter 1. 1, he addresses "the elect who are sojourners of the Dispersion "in Pontus, Galatia, Cappadocia, Asia and Bithynia. These he describes as a spiritual house, a holy and royal priesthood (1 Peter 2. 3-10), as the house of God (1 Peter 4. 17). If the people of God are to be one then the elders must be one- One Shepherd, "the Chief Shepherd"; one flock, "the flock of God" ; one elderhood, "the elders among you I exhort" (1 Peter 5. 1-10). Read carefully the exhortations of Peter in this chapter which show quite clearly that though elders were responsible for caring for their allotted portions, there is the thought of unity of action, "Tend the flock of God which is among you." Whilst the elders are amongst the flock in verse 1, the flock is seen amongst the elders in verse 2.

Thus briefly we have surveyed the field in regard to the matter of Divine rule amongst God's New Testament people, and though we live in remnant times the perfect pattern we have in the Scriptures is still our guide ; no new guide has been given which is applicable exclusively to such days as these. We must look back to apostolic times for guidance, as the remnant of Israel were exhorted in the days of Malachi to remember the law of Moses which God commanded in Horeb for all Israel, even statutes and judgements. We must not adapt the Word of God to suit our ways and our times, but adjust our ways to the Word of God.

APPENDIX.

Having given a brief outline of what we believe the New Testament Scriptures teach on the matter of rule amongst God's people, it seems necessary that something should be said with reference to the position of chief men amongst the brethren. We wish to state in the most unequivocal terms that we do not believe in "archbishops," and never did. No such thing is contemplated in the Scriptures. But at the same time we do not believe (and most emphatically we state it) that all overseers are equal in ability, experience, or the wisdom that age should bring. Some who have greater experience and are more accurately taught in the Word have, in the very nature of things, a greater responsibility than others, and would in consequence be looked to by brethren to give help and guidance in a special way when overseers are found together to confer on matters pertaining to the well being of the flock.

Leading men, too, may on Scriptural authority meet together to confer and consult together, as did Paul and Barnabas with those who were reputed to be pillars, when they came to Jerusalem over the matter of circumcision. See Galatians 2. 1-10, and especially note verse 2: "I laid before them the gospel which I preach among the Gentiles, but privately before them who were of repute, lest by any manner I should be running, or had run, in vain.

There was the public meeting of the apostles and elders, but there was also the private meeting of those of repute, where men of like calibre to Paul and Barnabas met and consulted together over the vital matter at issue.

If leaders would be united in mind then an exchange of views is essential so that there may be unity of thought amongst them, and thereby they will be able to assist elders in general, so that they may be kept together in the will of God, and the flock saved from disruption. At the same time even leading men may find that the word of wisdom, or of knowledge, may be in the mouth of one of the elders who does not occupy so prominent a position as they, and such must be heard and due weight given to what is said in all the deliberations of overseeing men.

The consultation of leaders is a thing far removed from an archbishop's decisions and judgement. We have never believed that the Scriptures taught that a few men at the top (as some say) frame laws and issue edicts to which all throughout the Fellowship must bow. Such allegations are scandalous in the extreme. We neither believe nor practise such things. We have one guide-the Word of God, which is of itself when rightly understood under the Spirit's teaching, able to furnish the man of God (and the people of God) completely unto every good work. But to enslave and enthral the consciences of God's saints by man-made laws would be one of the most pernicious things (and no better than Romish practices) to which men might put their hand. We eschew such a state of things.

We believe in leading men consulting together, as we have said, but such men have no executive or administrative power or responsibility (nor do they wish it) apart from their fellowoverseers with whom they consult and with whom they cooperate in all matters affecting the well-being of the flock of God. In a word we believe in the procedure of Acts 15. that the fullest liberty should be given to all responsible elders to state their mind, and also that due weight ought to be given to the words of such as may by greater light on Scripture lead all to one mind in the Lord. This is and has been our practice always, and till the Lord shows us a more excellent way, we hope to adhere to what we regard to be truth for our obedience and the well-being of God's remnant people.

J. Miller | Jun 1933
Rule