The Principles Of A People Of (4)

by J.D. Terrell, Carlisle | Category: The Principles Of A People Of | Oct 1979

Reference was made in the previous article in this series to events recorded in Acts 15; and we saw from Acts 16:4 that the conclusions of the Jerusalem council were delivered by Paul and his companions as "decrees for to keep". And so, happily, "the churches were strengthened in the faith and increased in number daily". It need hardly be remarked that conversely, the disunity which might have resulted in the matter of the disputed observances of the Mosaic law would have produced a weakening effect on the churches. So the principle of leadership is inseparable from those of order and unity -. vital matters to which we now give further attention.

The opening greetings of Paul's letters to the New Testament churches

are delightful and spiritually eloquent. That to the Philippians contains a most interesting reference - "... to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons". These few words convey a picture of orderly conduct and government of the church of God at Philippi. This church was the first-fruits of Paul's outreach to the continent of Europe with the truth of the gospel. We have seen that in Jerusalem and Antioch, two of the main milestones on the triumphant highway of salvation, central importance is given to order and unity in the churches: so also in Philippi. Christian unity, especially at the interpersonal level, is one of the central themes of this epistle, outstanding for its joyful, ambitious and confident notes. We submit that unity among Christians as presented in Scripture is something indivisible in itself, embracing personal, church and inter-church relationships. The precious things of Paul's letter were to be shared throughout a church which knew those who were over it in the Lord, and doubtless esteemed them highly, as taught by the Scriptures (1 Thess. 5:13).

Let us return for a moment to the divine order of God's Old Covenant people. There were many ritual ordinances which they observed but which find no place in New Testament teaching. In our minds we must discriminate between these and the elements which were fundamental to orderly and united national life in Israel. God is a God of order and the principles underlying the government of Israel are equally applicable in New Testament teaching. The Tabernacle structure, and the careful regulation of the tribes of the nation around it, are familiar to all readers of the Old Testament. Little wonder that when Balaam "saw Israel dwelling according to their tribes" he took up his parable arid said, "How goodly are thy tents, 0 Jacob, thy tabernacles, 0 Israel". He likened them to valleys spread forth and gardens by the river side, "lign-aloes which the LORD hath planted, as cedar trees beside the waters" (Num. 24:2,5,6); unity in an order and plan which followed the divine command and expressed beauty to God and man. The tribes of Israel were clearly related to one another and a single united body of priests and Levites were their instructors and spiritual guides. These men administered God's principles and laws according to an agreed understanding of the divine law from Sinai. Things went wrong. There was disobedience. There was failure sometimes on the part of the leaders themselves. All the hazards were there of responsibility committed to human flesh and blood. But the basis of their religious life, the constitution of the nation as God's people, preserved the framework of a divinely ordered unity.

The same essential principles surely apply to a people for God today. As the tribes of Israel were beautifully grouped around the Tabernacle with its central sanctuary, so the New Testament speaks of the churches

of Macedonia (2 Cor. 8:1); the churches of Galatia (Gal. 1:2); the churches of God which are in Judea (1 Thess. 2:14; Gal. 1:22). It does so in terms and in a context which leave the unmistakable impression on our minds of geographical groups of churches which were well-known to the apostles and their fellow-workers, and to one another; which acted in unison in matters doctrinal and practical. Now the Tabernacle, and later the Temple with the inner sanctuary, were the very heart of the spiritual life of the people of Israel.

In the New Testament we find our God dwelling "not in temples made with hands" (Acts 17:24). The concepts of people and temple fuse delightfully in the progressive thought of Ephesians chapter two. Here the living stones, which are seen in 1 Peter 2 as built up a spiritual house, are seen as saints who are "built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief corner stone". In Him, Jesus Christ Himself, "each several building (or, all the building), fitly framed together, groweth into a holy temple in the Lord". Furthermore we read, "In whom (the Lord) ye also are builded together for a habitation of God in the Spirit" (Eph. 2:20-22). Whether, therefore, we read v.21 as "each several building" or "all the building", we are viewing an orderly framing together of many parts to form the divine temple, the habitation of God. Reference need only be made, we suggest, to 1 Cor. 3:16-17 where "the temple of God" is seen as vulnerable to destruction, to show clearly that this temple cannot be identified with the church, the Body of Christ. When we go to 2 Cor. 6:16 indeed, we find "the temple of the living God" securely identified with "My people".

But, it will certainly be asked, Is there no relationship between the sublime revelation in Scripture of the beauty and order of the Church, Christ's Body, as described so eloquently in, for example, Eph. 4:16 - "all the body fitly framed and knit together" and the order and unity of the people of God as a temple of the living God? Indeed there is, but not, we claim, one of exact identification. The unity and order of the Body is something essentially inviolate and unmarred; it has neither 'spot' nor wrinkle' (Eph. 5:27). But the expression of this in outward form visible to the world starts with the evident love of one Christian for another (John 13:35) and proceeds to the beautifully structured service of a people of God in churches of God forming the house of God or temple of the living God.

So, is John 17 a prayer for the unity of the Body of Christ, as so many Christians have taught? Is it not a reasonable question to ask how the words "those whom Thou hast given Me, for they are Thine" (v.9) leave any doubt about the eternal security and eternal unity of all believers in the Body of Christ? What then of the following appeal from the heart of eternal love, "Holy Father, keep them in Thy Name which Thou hast given Me, that they may be one, even as We are". It was the same assured voice of omnipotence which had declared "no one is able to snatch them out of the Father's hand" (John 10:29). The purpose of the oft repeated supplication for the unity of His own as recorded in John 17 was "that the world may know that Thou didst send Me, and lovedst them, even as Thou lovedst Me" (v.23). This is surely a prayer for an outward unity of divine testimony and service following the pattern of the kingdom of God which the Master would subsequently give to His own (Acts 1:3). This, it is our submission, relates immediately to the subject of these articles - a people for God on earth.

What price Christian unity? Surely no one would suggest that there is in John 17 a hint of compromise with revealed divine truth. On the contrary, the unification and sanctification, longed for there, are "in the truth: Thy word is truth". And so we come full circle to "the pattern of sound words" (2 Tim. 1:13); "the whole counsel of God" (Acts 20:27); and "that form of teaching whereunto ye were delivered" (Rom. 6:17).

Next month, God willing, we shall look at the SERVICE of God's people today.

J.D. Terrell, Carlisle | Oct 1979
The Principles Of A People Of