(Acts 20:17-38.)
THERE is no room for improvement upon God's
arrangement of things, neither can there be any
change from His arrangement without disaster. His
arrangement for the management of the church is
simple and perfect; and all changes from that arrange-
ment have resulted in disaster and disintegration.
As the one body of Christ (Eph. 4:4), the church
is a spiritual institution (John 18:36), under the
absolute authority of Christ (Matt. 28:18; 1 Cor. 15:
24-26; Eph. 1:22, 23; Col. 1:18). His will, as
revealed in the New Testament canon, is the rule of
faith and practice for the citizenship of His kingdom
(2 Cor. 5:18, 19; 2 Tim. 3:15-17).
When repentant believers were immersed into
Christ and came together for worship, they constituted
the church in each community (Acts 2:37-47). These
local congregations were called "churches of Christ"
(Rom. 16:16). The apostolic ministry, however, not
only included teaching and baptizing (Matt. 28:18-
20), but also "the care of all the churches" established
(2 Cor. 11:28). Hence we find the apostles and evan-
gelists visiting the different congregations previously
established, for the purpose of "setting them in order"
(Tit. 1:5). This particular work consisted in ordain-
ing elders and deacons in every congregation. It is
the purpose of this discourse to make a thorough inves-
tigation of the important things pertaining to the elder-
ship.
1. By whom selected? The apostles were clothed
with the authority of the Spirit. Their words and
actions have been put on record as divine examples
for all future ages. They were the personal repre-
sentatives of Christ, and their judgment, having been
that of the Spirit, would have been infallible (Acts
6:3). Hence it becomes significant that the apostles
refused to select either the elders or deacons them-
selves, but left the matter to the judgment of the con-
gregation. This example destroys forever any author-
ity claimed by a conference, synod, association, or
church council, over local congregations. It vests in
each congregation the power to oversee its own busi-
ness. It was absolutely congregational action that the
apostles commanded. Hence we search in vain for any
precedent in the New Testament that would indicate
any authority superior to that of the local congrega-
tion, each congregation having been subject to the will
of Christ, as revealed by the Spirit through the apos-
tles. This is the divine plan, and all additions thereto,
modifications, or subtractions therefrom, are of human
origin, and will result in disaster.
2. How selected? This matter is nowhere outlined
in the New Testament. Hence it is left to the law of
expediency. Probably the simplest way would be to
have each congregation appoint a nominating commit-
tee. A day should be set aside, usually the first Lord's
Day of the year, to attend to this business. Have
three services on this day. Elect the officers at the
morning hour, ordain them in the proper way at the
afternoon service, and conduct the evening evangelistic
service in the usual manner. The entire day should be
given to prayer, fasting and ordination. Let this day
be thoroughly advertised, so that every member will
be present. Nothing should be done in a corner, or by
a faction, or in the spirit of partisanship. When the
nominations are made by the committee at the morning
service, let the final vote be taken by ballot, in case
there might be danger of any dissension. Let every-
thing be done decently and in order.
The Holy Spirit came on Pentecost to abide with
the church forever (John 14:16, 17). Consequently
the Holy Spirit, acting through the instructions of the
Word, is said to guide the congregations in their
selection of overseers to feed the different flocks of God
(Acts 20:28). Likewise, the officers, themselves,
should feel their responsibility as divinely appointed
representatives of the Holy Spirit.
3. Number of elders. This depends altogether upon
the number of men qualified for the office. The early
churches usually had a plurality of elders (Acts 14:
23; 15:4; 20: 17). If there are several men in a con-
gregation who meet the Scriptural qualifications, select
several elders accordingly, as there is usually plenty of
work for them to do. If there is only one man qual-
ified, have only one elder. If there is no man that
is qualified in every respect, have no elders. A bishop
must be blameless, as a steward of God. An elder of
questionable character will ruin the cause of Christ in
any community.
4. Term of office. This is also left to the judgment
of the local congregation. Our experience has been
that elders should never be selected for more than two
years. Sometimes a one-year term is preferable. This
allows ample opportunity to quietly make a change in
the eldership, in case a man previously selected should
prove incapable or unworthy of the office.
5. Qualifications (1 Tim. 3:1-7; Tit. 1:5-9).
a. "A bishop must be blameless," or a man against
whom no evil charge can be sustained.
b. "The husband of one wife." Polygamy is an evil
under the law of Christ. In listing the common sins
of humanity that will damn the soul, adultery invari-
ably heads the list in the teachings of Christ and the
apostles. In this connection, a word should be spoken
concerning legalized adultery. While divorce is allow-
able under the civil law, it is expressly forbidden
under the law of Christ (Matt. 5:32; 19:9). More
rigorous discipline should be exercised by local con-
gregations in counteracting this growing evil.
c. "Vigilant" or watchful over the entire flock.
d. "Sober," or a man of good judgment.
e. "Of good behavior," conducting himself cour-
teously and politely at all times.
f. "Given to hospitality," or absolutely charitable
and unselfish.
g. "Apt to teach." He should have an accurate
knowledge of the word of God, as well as the ability
to communicate that knowledge to the flock.
h. "Not given to wine." He should not indulge in
intoxicating liquors.
i. "No striker." He should not be quarrelsome, but
a lover of peace.
j. "Not greedy of filthy lucre." He should not
gain money by questionable means. A covetous man
is least qualified of all for the eldership.
k. "Patient." He should be distinguished by gen-
tleness of character.
l. "Not a brawler" or a person disposed to settle
difficulties by physical force.
m. "Not covetous" for "the love of money is the
root of all evil." We fear this qualification, if applied,
would remove many elders of modern congregations.
n. "One that ruleth well his own house, having
his children in subjection with all gravity." This
does not imply that a man must have a family in
order to be a bishop, else Peter and Paul would have
been excluded from the eldership (Acts 20:31; 1 Pet.
5:1). But, if he does have a family, he must be
capable of governing it. The man who can not rule
his own house is not qualified to exercise discipline
in the church of God.
o. "Not a novice." He must not be a new con-
vert, but a man experienced in the Lord's work.
p. "Moreover, he must have a good report of them
who are without," or influence among those who are
not Christians.
6. Titles. Different titles are ascribed to this class
of officers, indicating their various duties.
a. They are called "elders" (Acts 20:17) because
of their seniority, resulting in superior wisdom and
experience.
b. They are called "bishops," or "overseers" (1
Tim. 3:2; Acts 20:28), because it is their duty to
superintend all the affairs of their respective congrega-
tions.
c. They are called "pastors," or "shepherds"
(Eph. 4:11), because they are required to exercise a
shepherd's care and protection over their respective
flocks, Christ being the chief shepherd of the flock
universal (John 10:16; 1 Pet. 5:4).
d. They are called "teachers" because they are re-
quired to instruct their congregations in the word of
God (Eph. 4:11, 12; 1 Tim. 3:2; Tit. 1:9). Those
elders who give all their time to the ministry of the
Word (Acts 6:4; 1 Tim. 5:17) are called "ministers"
or "evangelists" (Eph. 4:11; 2 Tim. 4:5). Paul
exercised the duties of the eldership during his three
years' sojourn in Ephesus (Acts 20:31). Peter
speaks of himself as an elder (1 Pet. 5:1). We find
no high-sounding titles in the New Testament. No
minister has any authority to wear the title of "Rev-
erend." The word is used only once in the Bible, and,
in that instance, with reference to God (Ps. 111:9).
If the apostles accepted no ecclesiastical titles, how
can a self-constituted clergy presume to do so with
impunity ?
7. Duties.
a. As pastors, to exercise a constant watchcare over
the spiritual interests of their flocks. This includes
the protection of their "flocks by night " (Luke 2:8)
from revelings that war against the soul (1 Pet. 2: 11) ;
also protection of their flocks by day from unworthy
preachers and false teachers (Acts 20:28-35). Such
duties necessitate a knowledge of the Word.
b. As overseers, to maintain discipline in the local
congregations, and see that all things are done in good
order. This usually has reference to private advice to
unruly members. However, it may include public re-
buke (1 Tim. 5:20). And in extreme cases, which
will not be corrected by private advice, discipline may
be exercised to the extent of exclusion from the fellow-
ship of the church (1 Cor. 5:11-13; 2 Thess. 3:6; 1
Tim. 1:20). Exclusion is the severest step in dis-
cipline. It does not imply separation from Christ, but
exclusion from the fellowship of the congregation.
Exclusion is intended to reform and save the erring
member (2 Cor. 13:10); and the excluded party
must not be regarded as an apostate, but as an erring
brother (2 Tim. 2:24-26).
c. As teachers, to feed the flocks with meat, or
sound doctrine (1 Cor. 3:2; Heb. 5:14; Tit. 1:9;
2:1), that they may be able to give a reason for the
hope that lies within them (1 Pet. 3:15). The best
means of protection against modern religious delusions
is a knowledge of the scheme of redemption. Preach-
ing is teaching, and teaching is preaching. The first
element of evangelism is that of instruction (Matt.
28: 19). Paul's charge to the elders at Ephesus should
be constantly kept in mind (Acts 20: 17-35).
8. Relationship between the eldership and the con-
gregation. The elders have no authority outside of
that vested in them by the New Testament. They
are to assume the duties of the office willingly, and
not for any material gain; neither are they to exercise
the functions of the office in a lordly manner, but as
examples to the flock (1 Pet. 5:1-4). Consequently,
they must first take heed to themselves, and secon-
darily to the flock (Acts 20:28). In return, they
should receive the obedience and esteem of their con-
gregation, as long as they faithfully discharge the
duties of the office (1 Thess. 5:12, 13; Heb. 13: 7).
Especially are the teaching elders worthy of respect
(1 Tim. 5 : 17). In fact, all of them should be esteemed
most highly because they will be held responsible to a
great extent for the spiritual welfare of their flocks
(Tit. 1:7; Heb. 13:17; 1 Pet. 5:4).
In a later sermon, devoted to the diaconate, we will
discuss the ordination of officers.
For the present, we wish to say that Scriptural
teaching is badly needed from the pulpit, regarding
the eldership. Too frequently the office is given to
unworthy men, to men of wealth and social distinc-
tion, rather than men who are humble and godlike ;
and too frequently the responsibility is undertaken
without any realization of its real import. We have
too many elders in name only. A general awakening
of the eldership to their responsibility as stewards of
God would lift many congregations out of the pollu-
tions of hypocrisy, as well as the rut of indifference
and internal corruption.
