It is of great importance, in inquiring as to divine order in the church, to carefully distinguish between gifts and offices. It has been well remarked that, while Romanists on the one hand confound ministry and priesthood, Protestants on the other fail to distinguish between the gifts of the Head, and local offices in the church. It should be our aim to rightly divide the word of truth, as the apostle counselled Timothy.
Priesthood is the privilege of all believers since Christ died and rose (Rev. 1:5, 65And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6); 1 Peter 2:5, 95Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)
9But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:9)), but every believer is not necessarily a minister. The latter requires special gift from above, and a divine call. Gift, when entrusted to any, is not for the exclusive benefit of any local assembly, but is designed for the perfecting of the saints at large, and for the edifying of the body of Christ. Offices on the contrary are expressly local. Thus, bishops and deacons, wherever placed apostolically, were responsible for the well-being of the saints in their own towns, but had no responsibility beyond those limits. These distinctions the ordinary arrangements of Christendom fail to recognize. We frequently find an evangelist or teacher tied to a local charge, and expected to discharge the functions of an overseer, in addition to the duties attaching to the gift with which the Lord has entrusted him. This is injurious and wrong, and accounts, at least to some extent, for the stunted growth of many of Christ’s members. God’s order cannot be meddled with, or set aside with impunity. Spiritual loss and barrenness is the inevitable result.
It is undeniable that there were bishops (or elders) in the church in apostolic days. These were but different titles for the same persons; “elders” being the title of dignity, and “bishops” descriptive of their work (oversight). If Titus 1:5, 75For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)
7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; (Titus 1:7) and Acts 20:17, 2817And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17)
28Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28) are carefully examined, this will be clearly seen. These were selected by the apostles or their delegates (as Timothy and Titus), in cases where assemblies had been some time established, and some had had opportunity to develop themselves. They were formally appointed by the apostles to watch over the souls of the saints, and to care for the work of God in the places where they lived. Instances of this may be found in Acts 14:21-2321And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:21‑23). There we have Paul and Barnabas visiting some scenes of former labor, confirming and exhorting the saints, “and when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”
The qualifications for eldership are given (Titus 1:5, 95For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)
9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9); 1 Tim. 3:11This is a true saying, If a man desire the office of a bishop, he desireth a good work. (1 Timothy 3:1)). They are of a moral, not ministerial character. Of course, if such happened to be possessed of special gifts, they would find them of great use in their service, but they had nothing to do with their eldership. Their gifts they received from the Lord in heaven, apart altogether from human agency; their office they received by apostolic appointment, under the direction of the Holy Ghost (Eph. 4:8-118Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:8‑11); Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). Philip and Stephen, are cases of this kind. They were deacons, but they also possessed gifts; the one being expressly termed an evangelist, the other being apparently both evangelist and teacher (Acts 6:5, 10; 8:5; 21:85And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (Acts 6:5)
10And they were not able to resist the wisdom and the spirit by which he spake. (Acts 6:10)
5Then Philip went down to the city of Samaria, and preached Christ unto them. (Acts 8:5)
8And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. (Acts 21:8)). We read also that elders who labored in word and doctrine were to have double honor (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)).
The Spirit of God is very strict in His moral requirements from those who desire the work of oversight. Such must be blameless, humble, and well conducted both at home and abroad. Their appetites and their tongues must be well under control, and their households must be ordered according to God. Every person of spiritual discernment will recognize the importance of this. What more incongruous than to see men endeavoring to maintain God’s order in the assembly, if that order is not carried out in themselves and in their own homes! They must also have had experience in the ways of God, as a novice, if appointed, would be in danger of being puffed up with pride, and thus falling into the same fault as the devil (1 Tim. 3:66Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. (1 Timothy 3:6)).
Eldership was thus a serious charge. Those who were thus qualified and apostolically appointed were to “take care of the church of God” in their locality. This would involve visiting the sick, counselling the saints, and strengthening and helping them generally. We never read of but one elder or bishop in an assembly; scripture always speaks of them in the plural. If but one were set apart here or there, there might be a tendency to regard the assembly as his, whereas it is the assembly of God, in which such are but servants, privileged to shepherd and feed His saints.
Here a very important question naturally arises. If elders or bishops require apostolic appointment, where do we stand with regard to them now, apostles having ceased? For local care is assuredly as greatly needed today as when the apostles were present on earth. 1 Corinthians 16:15, 1615I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:15‑16) and 1 Thessalonians 5:12, 1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13) will answer the difficulty. Through some cause or another, elders had not been formally instituted either in Corinth or Thessalonica, yet the need for spiritual care existed in these places as elsewhere. What do we find therefore? Godly men observing the need, voluntarily took upon themselves the labor and service. Such, though not entitled to be designated elders, were nevertheless to be honored, and their authority was to be recognized by all. This is our resource today. Apostolic appointment cannot be obtained, and we earnestly eschew any imitation of it in the present ruined condition of the church, but it is our privilege and duty to recognize them wherever godly men burden themselves with the local care of the assemblies of God. This is far different from the assumption of ordaining power, than which nothing is more pretentious. On the contrary, it is a lowly recognition of the low state in which the church is found, in which faith can turn alone to the living God.
Deaconship was also a local charge, for which substantially the same qualifications were required as for the office of a bishop. Deacons must themselves be blameless men, and their wives and children must be well-behaved (1 Tim. 3:8-138Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 9Holding the mystery of the faith in a pure conscience. 10And let these also first be proved; then let them use the office of a deacon, being found blameless. 11Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:8‑13)). They served the assembly in temporal things, as, for example, in the distribution of its bounty to the sick and the needy. This office, not involving any public functions necessarily, might be held by women. Thus we read of Phœbe, servant (or deaconess) of the church at Cenchrea (Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)). The modern deacon, appointed to read prayers and homilies “in church” as a kind of preparation for priesthood, is an officer unknown to the word of God. This is but one instance among many in Christendom, where names have been retained, the meaning of which has entirely faded away.
Deacons, unlike elders, were chosen by the assembly before being appointed by the apostles. Thus the seven who served in Jerusalem were chosen by the multitude of the saints (Acts 6:3-53Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: (Acts 6:3‑5)), and later, when certain Gentile assemblies made special collections for their suffering brethren in Judaea, they chose their own messenger to accompany Paul with their offerings (2 Cor. 8:1919And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: (2 Corinthians 8:19)). The propriety of this is easily understood. What the church gives, it is entitled to have a voice in the disposal of; what the Lord gives, as the ministry of the word, He alone is entitled to control.
W.W.F.