EACH LOCALITY had its own ecclesia, in the
Scriptures. We read of that in Antioch (Acts 11:26), of Ephesus (Acts
20:17) in Cenchrea (Rom.16:1), in Laodicea (Col.4:16), of Thessalonia (1
Thess.1:1; 2 Thess.1:1). The plural is used only when large districts
are mentioned, as Galatia (1 Cor.16:1; Gal.1:2), the province of Asia (1
Cor.16:19), and Macedonia (2 Cor.8:1). Is it not evident that, when
physically possible, the saints got together in each place to form one
"called out" gathering, to accord with their spiritual unity?
To have more than one would have indicated division and dissension, as
it is today. Had the cities been as large as some are today, or the
numbers of saints in each as numerous, perhaps the physical necessities
of the case would have called for more. Yet this is seldom the case. I
know of one large congregation which comes from all over one of the
greatest cities in the world. Is it not a disgrace and a cause for deep
humiliation that great cities claim their hundreds of Christian
churches? Surely it should never be the cause for vain boasting.
The gifts seem to have been given to the ecclesia as the body of
Christ, hence are not confined to a local ecclesia (1 Cor.12: 27) even
though they are called members of a part, which we may take to be the
local company. In the foundation the apostles were for all. They moved
about among many ecclesias, and had authority in many. The prophets also
may have had an influence outside their own local ecclesia. But these
gifts belonged to the past, and there were only a few of them. Teachers
have continued (1 Cor.12:28; Eph.4:11), and are with us today. Their
field of service does not seem to be limited to one ecclesia. Paul was a
teacher of the nations (1 Tim.2:7; 2 Tim.1:11). He taught in every
ecclesia (1 Cor.4:17), though he may not have been personally present in
all. Timothy and other teachers went about freely among the ecclesias.
There seemed to be no reason why a teacher could not go wherever he was
led by the Lord. So it is today also. The great teachers God has raised
up are not confined to their home ecclesia, but may serve the saints
wherever He sends them.
Nor is the number of teachers in a local ecclesia limited to a single
one. In Antioch there seem to have been at least five (Acts 13:1), to
accord with the ecclesia. In Corinth Paul found it necessary to remind
them that not all are teachers (1 Cor.12: 29). In these days of
unscriptural extremes some ecclesias leave all the teaching to one man,
while in a few every member demands the right to have his say. Nor is it
scriptural to divide the saints into small classes, and appoint a
teacher over them. If these teachers are actually gifts from God they
will be a blessing, but then they should speak to all. Of course this
has no reference to Sunday schools, and like work, which are primarily
evangelization for unbelievers.
The evangelist, like the teacher, does not seem to have been
limited to his local ecclesia. Timothy, who went about among all, was
exhorted to exercise this gift (2 Tim.4:5). Indeed, except in the
capacity of a teacher, instructing the saints in the evangel, the
evangelist need not minister in the ecclesia at all. His service is for
unbelievers. I doubt if anyone who really has this gift from God will be
content to keep on, year after year, preaching the gospel to the saints,
who cannot profit by it. He will insist on reaching unbelievers. I have
seen far too much evangelization of the saints, when no unbelievers were
present, simply to keep to a prepared program.
Pastors are really shepherds, and are concerned with
the welfare of their flock. From the figure we get the idea that this
gift is to be exercised locally. As a shepherd knows his own sheep and
looks after them, so God has given this special gift to each ecclesia,
to care for its individual members, especially when they stray. I have
known some men, especially in Germany, who had it laid on their hearts
to visit the saints, to entreat and console, and to keep them in the joy
of the Lord. I have neither the gift nor the time for such work, but I
am glad to recognize this grace in others.
GOVERNMENT VS. GIFTS
Government in the ecclesia should be kept entirely distinct from
gifts. Gifts may be given to the young, who are not qualified for
governing. Age and experience and reputation are called for in
government, rather than a special spiritual endowment. It may be that a
single person has all the gifts, like Paul, but this will occur very
seldom. But even so, this is no basis for government, which demands
entirely different qualifications. The gifts are given, the
qualifications for government acquired. It is a great pity that
we do not keep these more distinct, and leave each to its own function.
The gifts today are evangelists, pastors, and teachers (Eph.4:11).
Besides these each ecclesia should have supervisors (Phil.1:1) and
elders, who preside over the ecclesia (1 Tim.5:17). There may be
only one gifted brother in the ecclesia, but it seems that supervision
and eldership always are exercised by more than one. No one man should
ever seek to govern an ecclesia.
The supervisor must be irreprehensible, the husband of one
wife, sober, sane, decorous, hospitable, apt to teach, no toper, not
quarrelsome, but lenient, pacific, not fond of money, controlling his
own household ideally, having his children in subjection with all
gravity--Now if anyone is not aware how to control his own household,
how will he care for the ecclesia of God?--no novice, lest, being
conceited, he should be falling into the judgment of an adversary. Yet
he must have an ideal testimony also from those outside, that he should
not be falling into the reproach and trap of the adversary (1
Tim.3:2-7). When Titus was sent to Crete to constitute elders, Paul
prescribed that the supervisors were to be unimpeachable, the husband of
one wife, having believing children not accused of profligacy or
insubordinate--for a supervisor must be unimpeachable, as an
administrator of God, not given to self- gratification, not irritable,
no toper, not quarrelsome, not avaricious; but hospitable, fond of that
which is good, sane, just, benign, self-controlled; upholding the
faithful word according to the teaching, that he may be able to entreat
also with sound teaching and to expose those who contradict (Titus
1:5-9).
We set forth these points at length, so that it may be clear that
government is not to be in the hands of the gifted, but those of
established and tested character. An evangelist, pastor, or teacher may
qualify for supervisor, but not on account of his gift. He will probably
exercise his gift alone, but, as supervisor, he must consult others. A
single elder or supervisor is not contemplated in the Scriptures. This
is probably so arranged as to supplement the incapacity of one man, and
to keep him from usurping authority beyond what is right. The older and
most respected members of the ecclesia should govern, irrespective of
their own gifts or those of others. The evangelists, pastors, and
teachers should be subject to them. Under no circumstances should one
man undertake to do all the governing, or exercise all the gifts, or
both, unless no other course is possible. Even then, he should encourage
the development and exercise of these functions in others. Each member
of the body is needed by all the others. Christ alone is our Head.
Let elders who have prescribed ideally be accounted worthy of
double honor, especially those who are toiling in word and teaching, for
the scripture is saying: You shall not be muzzling the threshing ox,
and, Worthy is the worker of his wages. Be not assenting to an
accusation against an elder outside and except before two or three
witnesses (1 Tim.5:17-19). It will be seen from this that the ecclesia
is not a democratic institution, in which all are to be accorded the
same privileges and honors. There is to be compensation for work, and
there must be recognition of those Who govern. We read of nothing as to
the support of pastors. We are not warranted in extending the figure to
all the privileges of a shepherd, who is entitled to the milk and meat
of the flock. But we know that the Lord has prescribed that those who
are announcing the evangel are to be living of the evangel, that is,
while they are doing it (1 Cor.9:14). And one who is instructed in the
word is to contribute to the instructor in all good things (Gal.6:6).
Now we read that elders who preside over the affairs of the
ecclesia should be doubly compensated, especially if they exercise the
gift of teaching. What havoc it would make of the present unscriptural
organizations, if the pastor's salary were withheld and given to the
elders! But so it is in the Scriptures. By its nature, the pastorate is
local and is concerned with care of the ecclesia. It seems to take for
granted such resources as make compensation unnecessary. But
evangelization and teaching, as well as supervision, are entitled to a
living wage.
More than this, an elder should receive twice the respect accorded to
others in the ecclesia, not omitting the evangelists, pastors, and
teachers. In these days this is seldom given. A young, modern minister
takes nearly all upon himself, evangelization, shepherding, teaching,
and the actual supervision, not excepting the dignity of age, even if
there is a board of elders, and expects thrice the honor and salary. It
is not easy for us, in these days, to return to the sober, scriptural
viewpoint in the government of the ecclesia, but we may at least try to
approximate it. Almost all organizations have fragments of truth. The
Presbyterians have elders who do some supervising. The Baptists give the
local ecclesia an independent place, more than some others. The
Episcopal churches have "bishops," but they oversee the
"pastors" rather than the people. All is in confusion. Let us
start with giving each gift and governing function its correct and
proper name, at any rate.
Now that there are no apostles, government is restricted to the local
ecclesia. The great organizations, denominations, unions, synods,
conferences, and whatever else the federations of local eccelesias may
be called, seem to be expedient and essential, but there is no
scriptural warrant for them. This should suffice us. We have often been
urged to organize those who hold concordant truth, and so greatly
increase our efficiency and resources. But we prefer not to usurp the
place which belongs alone to Christ. We are already an organism in Him, together
with all living members of His body, and our own organization of a
few of these would only reflect unfavorably on His competence and power,
and exalt our own. Let us refuse to make a unity outside the living one
that unites us to all saints and to Himself. We are glad to forfeit all
advantages in order to accord Him His place as our Head and Lord.
And let each of us also be subject to those who are qualified to
govern in the ecclesia. In the many years of my connection with an
ecclesia as a teacher, there was always a tendency on the part of my
brethren to defer to my wishes. But I have always insisted that all such
things as the hour and place of meeting, all financial matters, the
choice of speakers, the help of the poor, disciplinary proceedings, and
all which belongs to supervision and demands mature judgment, be left to
the elders, of whom there were several. The oldest member of the class
could have the floor at any meeting and discuss business with the whole
class, if he desired to do so. I think I may say with a good conscience
that I took less upon myself in such matters than my position warranted,
being myself also an elder. It would be well for us all if those gifted
as evangelists, pastors, or teachers would make a special point of being
subject in matters of government.
As to ecclesias in other places, I have taken pains never to
interfere. Even when asked to do so, I have tried to avoid going out of
my own sphere. No gifted members in an ecclesia, nor any supervisors or
elders outside of it, have any jurisdiction in any of the eccelesias of
the saints. Of course the elders may ask for advice, or call for counsel
from those in other places, and this should be freely given, especially
to the new or inexperienced. But there is no need of any confederation
of ecclesias, and especially of no supervision from a distance, either
over those who preside or over the rest.
Though often asked to direct or approve the course of a fellow slave
in Christ, I refuse to take an executive position, except where my own
assistants are concerned. But when a request comes, and I can be of
help, or smooth the path of another, I am glad to do so. I seldom
object, even when I do not approve fully. Not very long since I was
consulted concerning the trip of an evangelist, seeking my approval.
Knowing that one brother was set against it, I feared that he would make
trouble, so withheld my approval. Nevertheless the evangelist went. He
found the field as I had anticipated. Yet he had grace to bear with the
conditions. I am glad that my wishes were not heeded. In fact, if I had
given my approval, I imagine that the situation would have been still
more difficult. He had, I think, the cooperation of the elders in most
places, so was on scriptural ground, even if some others opposed his
work.
When there is one brother of outstanding ability the danger is very
great that the ecclesia will fail to function, and leave all ministry
and supervision to this brother. This is one sad result of the modern
system of training men for the ministry. Nothing like this is to be
found within the covers of God's Word. Of its apparent expedience these
is no question. But it seems to react unfavorably on both the
"parson" (to use an unbiblical term for an unscriptural
office), and on the people. One is loaded with work for which he is not
fully fitted, having neither experience nor all the spiritual
endowments, and the members of the ecclesia, though gifted and having
men of ripe judgment, become atrophied for want of exercise. God has not
set one man in each ecclesia to do its religion for it. Let us be
thankful for every brother of exceptional ability, but let him recognize
his own gifts from God and refuse to intrude upon the functions of other
members of the body.
This article has been in my mind for many years, but I have hitherto
feared that it might give, offense or cause stumbling, so it was never
written. And even now I am concerned that it does no harm. I am not
advocating any revolution in the methods of our meetings. I do not
expect any of them to be perfect in these days. I do not advise any
sudden changes, which may do more damage than good. I only wish to put
the ideal before us, so that we can aim in the right direction. If I
mistake not, we are drifting in the wrong direction, into the errors
which have swamped others, and will soon have class distinctions, clergy
and laity, if not priests and people. This, it seems to me, is most
unworthy of the grace of Christ which saves us all alike, and
counteracts the operations of God's spirit in giving gifts to be used
for all, and turns God's order into man's imitation.
I would also exhort each member of the body of Christ to seek to find
its own peculiar function and to exercise it. Not only this, but let us
also recognize the gifts given to others, and not seek to fill a
function for which we are not fitted. How many believers there are in
these days who consider themselves quite the equal of anyone in
teaching, yet cannot claim the gift, and do not want to recognize it in
others! I have definitely decided that I am not gifted in some lines, so
I not only avoid doing these things, but try to recognize others who are
spiritually endowed for them. It is a relief to the spirit to realize
that no one is the body or its Head, but each one is only a member,
having perhaps only a single function, and no one is called upon to do
aught else than that for which God fits him. Let us not all seek to
teach or evangelize, or shepherd, or supervise, but let us seek to
recognize those whom God has fitted for these activities. This is the
practical recognition of God and His spirit in the ecclesia. In doing
this we may be sure of His approval.
