The Pattern Of

by Hyland, T. M. | Category: Apostolic Teaching | Mar 1957

In a former paper we drew attention to the authority of apostolic teaching and its applicability in regard to principles of gathering for the people of God in the present day. To the loyal-hearted disciple, eager to respond to the faith of our Lord Jesus Christ expressed through His apostles, one of the most perplexing problems of our times is the fearful confusion and division existing amongst Christians. Under the guise of tolerance many believers do not allow themselves to be unduly concerned about this problem; they are prepared to make concessions, to accept the widest area of popular agreement and not venture into disputed territory. Others, though troubled, consider the problem too vast and too complex to be rectified and rather than grapple with it they give up the struggle and go with the stream. We cannot, nevertheless disguise the fact that the present confusion and division traced to their source are the outcome of departure from the Faith which was once for all delivered to the saints Error has been perpetuated and systematized to such a degree that it is tolerated without protest by many believers who fail to appreciate that the ultimate and sole authority in such important matters is the teaching of our Lord and His apostles.

Reverting to the work of the apostles following our Lord's ascension to the Father, we observe the clear and constant pattern of their activities. It is by this pattern that all else must be measured it has never been amended or superseded.

The disciples who were gathered together in Jerusalem on the day of Pentecost became the first Church of God of New Testament times. This church, divinely constituted through the operation of the Spirit of God, was the first of many of like pattern planted in various parts of the world through the labours of the apostles and their fellow-workers. Once more, we direct attention to the scope of our Lord's commission to His apostles

(1)"Make disciples of all the nations,

(2)baptizing them into the name of the Father and of the Son and of the Holy Spirit:

(3)teaching them to observe all things whatsoever I commanded you" (Matthew 28.19, 20).

These objectives could only be realized by the establishment of churches of God into which the disciples should be gathered, wherein they should be taught and wherefrom divine light and truth should be diffused to others.

It should be observed that the first words of ministry from the lips of the Spirit-filled apostles on the day of Pentecost were strictly in accordance with their commission; and the results achieved clearly indicative of their objectives

"They then that received his word were baptized: and there were added unto them in that day about three thousand souls" (Acts 2.41).

Hence, at the close of that memorable day the church of God in Jerusalem comprised some three thousand, one hundred and twenty baptized disciples, added together-a clearly defined company of people separated from the rest of the populace and acknowledged as such, "But of the rest durst no man join himself to them: howbeit the people magnified them" (Acts 5. 13). Every church of God subsequently planted was composed of identically the same kind of material, and likewise its borders were clearly defined.

It may be well here to differentiate between things that differ. When the word CHURCH (Greek, ecclesia) occurs in the New Testament it always describes a body of people, but not always the same body of people. We do not here attempt to classify its various uses, but there is no doubt that failure to do so has resulted in much confusion of teaching. The one important distinction we wish to emphasize is that what our Lord described as "My Church" (Matthew 16.18), which is subsequently designated in Paul's epistles "the Church which is His Body" (Ephesians 1.23), is not synonymous with the church (and churches) of God.

The Church which is Christ's Body is composed of all those who have experienced the New Birth and thereupon are baptized in one Spirit into one Body (1 Corinthians 12.13). This Church cannot be marred or destroyed, nor can any of its members be severed from it. Its security is not a matter of human responsibility. Membership thereof is eternal in character and is unaffected by death. Our Lord Himself is the Builder, Head and Saviour of this Church. Its building commenced on the day of Pentecost and its completion will coincide with our Lord's return.

As we have already indicated, in contrast to the Church which is Christ's Body, a church of God is local in character. The believer does not enter a church of God by means of the New Birth; further steps are necessary. Moreover, for various reasons, a believer may cease to be in a church of God, although he can never be severed from the Church, the Body of Christ. These and other contrasts clearly indicate that the church and churches of God are not synonymous with the Church which is Christ's Body. The view sometimes advanced that they are identical, but variously described as viewed from different angles, is not only untenable, but in our judgement it has been a most fruitful cause of confusion and obscurity. To differentiate between the various uses of the word Church (Greek, ecclesia) in the New Testament is a vital necessity to the understanding of apostolic teaching.

Following the day of Pentecost the work of God in Jerusalem spread with remarkable rapidity:

"The number of the men came to be about five thousand" (Acts 4.4).

"Believers were the more added to the Lord, multitudes both of men and women" (Acts 5.14).

"And the number of the disciples multiplied in Jerusalem exceedingly:

and a great company of the priests were obedient to the faith " (Acts 6.7).

This brought many perplexing problems, but divine guidance, as promised, was given to the apostles, and dangers and difficulties were surmounted in a manner which remains on record for our instruction and guidance.

One important fact we draw attention. to is the unity of the church of God in Jerusalem. In spite of it's rapid increase in numbers it remained a unit. It is inconceivable that so many thousands of disciples could meet in one building, but no matter how many groups or companies there were, together they constituted the church of God in Jerusalem. The conception of a number of local autonomous assemblies in a city or town is without precedent in the New Testament. One Church of God only was planted in a city, town or village. The relationship of these churches to each other will be dealt with later.

The togetherness of the church of God in Jerusalem is emphasized in the early chapters of the Acts:

"And all that believed were together" (Acts 2.44).

"And the multitude of them that believed were of one heart and soul"

(Acts 4.32).

This togetherness goes further than the idea of mere meeting together. It involved the acceptance of joint obligations and responsibilities. The relationship was that of a fellowship or partnership and the history of the church of God in Jerusalem indicates how completely the disciples were identified in a very real unity.

In a future paper (D.V.) we propose to examine the purpose for which these churches of God were established and also the obligations and responsibilities they undertook. Our present purpose is to establish,

(a)that the divine purpose was that disciples of the Lord Jesus Christ should be gathered into a church of God,

(b)that the church (and churches) of God are not synonymous with the Church which is Christ's Body,

(c)that the church of God in Jerusalem was one, no matter how many places of meeting there may have been in that city,

(d)that the church of God in Jerusalem was the pattern for other churches of God planted in the days of the apostles,

(e)that all this, on record for our guidance, is embraced in the Faith which was once for all delivered to the saints.

If what we have written is conceded then there is cause for deep exercise of heart regarding present departure from the apostolic pattern. It is surely right that those thus exercised should seek in all humility to give effect to the Faith even though the great majority of believers appear to be content to follow other paths.

Hyland, T. M. | Mar 1957
Apostolic Teaching