22/08/2022
ELDERS IN THE EARLY CHURCH - LESSONS FOR TODAY
David Caudery
The Christadelphian movement came into being because it was recognised that much of church teaching was different from what we read in the Bible. Jesus and his followers, often quoting from the Old Testament, never taught that man was by nature immortal or that Jesus was God himself, or that there was an evil God who caused much of the wickedness in the world. Christadelphians are aware what the Bible really teaches on such subjects. They are aware that this is the main reason why they are Christadelphians.
The purpose of this publication is to see whether the leadership system that exists in all the churches which have such false teachings, is the correct way? Is this how the true churches (ecclesias[1]) of Christ should be run? As you read on you will learn that it is not; you will realize that it is a serious mistake if we run our ecclesias by following the example of the churches. History abounds with illustrations of how “power” in the hands of one person so often leads to trouble instead of the humility and submission to one another of which both the Apostle Peter, and the Apostle Paul make particular mention in their letters (1 Peter 5:5-6; Ephes. 5:21; Romans 12:10).
Many English Bibles, especially the older versions, use the word bishop in the letters which Paul wrote to Titus and Timothy. It is a mistake to assume that this word refers to the kind of ‘bishop’ we see in the churches today. William Barclay, a Biblical translator and scholar of note states[2], “the word bishop has today an ecclesiastical sound which the word episkapos (the Greek word it is translated from) did not have in New Testament times at all. The word literally means an overseer or a superintendent; the oversight may be with a view to discipline, or it might be with a view to protection… the tutor is said to be the episkapos of his pupil, that is, the pupils guardian … the word bishop will give a quite wrong impression of what the episkapos[3] was”
Modern English translations usually render this Greek word as overseer in all 5 places[4] where it occurs in the Greek. The passages in which this word is used, contain no indication that it is referring to a church (ecclesia) having a single overseer. The evidence that it means several or many is overwhelming. It is many generations later, especially as the church began to adopt false teaching, that a system of single governing bishops, and then archbishops came into being with such men exercising absolute power over those whom they ruled. This exercise of power was soon parallel with the church making pronouncements about precisely what their followers should understand and believe. In those days, when all Bibles were copied by hand and therefore very few in number, few apart from the church leaders had access to check that what they were being taught was supported by Bible texts.
Now follow carefully as we explore the Bible to discover what it really says. We will see –
What it reveals to us about church leadership in the days of the Apostles – and the role of the ecclesial congregation.
The principle of teamwork within the ecclesias
The responsibilities of elders in an ecclesia.
The qualifications that were needed for anyone seeking to be an elder, i.e an overseer.
A look at the efforts of the Christadelphians to model their organisation as closely as possible after the New Testament example.
A look at the special problems of elders in the 21st Century, in countries such as India.
LEADERSHIP IN THE EARLY CHURCH
After Jesus ascended to heaven, the remaining 11 disciples were the initial leaders. We take note of how, in Acts Ch. 1, it says that Peter stood up in the midst of “these men that have accompanied us all the time that the Lord Jesus went in and out among us” (v.21), these numbered about 120 (v.15). Peter quotes from the Psalms (v.20) to show that they should appoint another to take the office which Judas Iscariot had held. They could not decide between two, Barsabas or Matthias (v.23) so after prayer they “cast their lots, and the lot fell on Matthias.” So right from the outset, it was not one man making a decision.
In Acts Ch. 2 we read about the outpouring of the Holy Spirit on the 12 disciples. Now although Peter was the chief spokesman, when Peter was standing up before the crowd he was “standing up with the eleven” (v14). Visually the crowd was confronted by 12 men, not just Peter. It is also evident that it was just the 12 who had received this outpouring of the Spirit, because Peter refered to them in saying, “these are not drunk as you (the mockers) suppose” (v.13-15)
It is obvious that one of them had to be the spokesman; to begin with this was Peter. The disciple John was also a spokesman; it can be seen in ch 4 v13,19 (note also Ch 3:1,4,11) that John was alongside Peter. Recall how, during the earthly ministry of the Lord Jesus there were several occasions when the Lord found it necessary to rebuke the disciples because of the jealousies among them as to who would be the greatest (e.g. Luke 9:46; 22:24). This rivalry now vanished; there is no mention of any friction between them after Jesus ascended to heaven, they had learnt their lesson, they worked together as a team.
As a result of the preaching on the day of Pentecost the Jerusalem Church (ecclesia) came into being. It grew greatly in size with many thousands being converted (Acts 2:41; 4:4). In Acts ch. 6 we see it was no longer possible for the 12 disciples to handle all the situations that were arising in the functioning of the increasingly large ecclesia. What were they to do? We read, “The twelve summoned the multitude of the disciples and said, it is not desirable that we should leave the Word of God and serve tables” (some modern versions, e.g. GNB, say “handle finances”). So the twelve said to the multitude of the disciples, “seek out from among you, seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; but we will give ourselves continually to prayer and to the ministry of the word”.
Notice especially that it is the disciples who tell the multitude of the ecclesia to make a decision in this. This request “pleased the whole multitude and they chose Stephen (and 6 others)” (vs 4-5). There is a significant lesson in this procedure as we might well have expected the twelve apostles would themselves choose who was to assist them, but they left it to the “whole multitude.” This is the start of many indications that all the members were involved in the functioning of the ecclesias. Paul wrote his letters to all the members, not just the elders (note Philippians 1: 1)
Now consider Acts ch 15; here we have details of a new and major crisis that arose in the early ecclesia. Paul and Barnabas made a special trip to Jerusalem because of this crisis. “In Jerusalem they were received by the whole church, and the apostles and the elders” (v4). The problem they faced was that some within the brotherhood of those days, recent converts who had been Pharisees (v.5), were arguing that it was necessary to circumcise the Gentile converts, and to command them to keep the law of Moses (v 5).
So, what is usually called the Jerusalem Council was held to consider this matter. In v. 6 we learn that it was “the apostles and elders who came together.” As you read the text you see there was much dispute; then Peter reported on his experience in the conversion of Cornelius. Then we read (v 12) that “all the multitude kept silent and listened to Barnabas and Paul”. It is not clear whether that “multitude” meant the whole ecclesia, or simply that there were many elders together with the apostles by this stage. Then James, who was probably the James who was the brother of our Lord and not an Apostle, he appears to have acted as chairman and summed up the whole matter and recommended a decision.
The decision had to be communicated throughout the ecclesial world, and we read “it pleased the apostles and elders, with the whole church” (v 22) to do this, to write letters and send men to convey the information. A large group was involved in the decision making, this is very clear.
THE PRINCIPLE OF TEAMWORK
Paul, in his letters, stresses that the ecclesia is the body of Christ. He is the head, writes Paul, “for as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another.” (Rom. 12:4-5). The ecclesia has to aim to be one body, working together as a team, using the gifts or talents possessed by different members. Paul goes on to write “he who teaches, in teaching, he who exhorts in exhortation; he who gives with liberality; he who leads with diligence; he who shows mercy with cheerfulness’ (v7-8). In another place we read “all the members of that one body, being many, are one body, so also is Christ.” He stresses the teamwork needed by the many parts stating, “there are many members, but one body. And the eye cannot say to the hand I have no need of you; nor again the head to the feet, I have no need of you.” He also writes, “If the whole body were an eye where would be the hearing? If the whole were the hearing where would be the smelling?” (1 Cor 12. 12-24).
In all of this there was to be a spirit of submission to one another. The Apostle Peter writes, “All of you be submissive to one another, and be clothed with humility, for God resists the proud, but gives grace to the humble. Therefore humble yourselves under the mighty hand of God that He may exalt you in due time” (1 Peter 5: 5-6). The Apostle Paul counselled the believers at Ephesus “to submit to one another in the fear of God” (Ephesians 5:21). In another place Paul wrote, “be kindly affectionate to one another with brotherly love, in honour, giving preference to one another” (Romans 12:10).
One can very clearly see that there is no room at all in the way the ecclesias were expected to function, that they should have one leader. No one person should take all the responsibility and make all the main decisions, nor should they dictate to others what they should believe and how they should behave. We have heard of tragic examples of this happening in churches today, with some leaders suppressing potential rival teachers, for fear they will take away members to form a competing church. The Christadelphian brotherhood should practice the very opposite of this, the elders are expected to encourage talent among the members whenever and wherever it appears.
THE RESPONSIBILITIES OF ELDERS IN THE EARLY CHURCH
In Acts chapter 20 we read how Paul “sent to Ephesus and called for the elders of the ecclesia. And when they had come to him, (Acts 20 v 17-18) he gives them a message. The advice reaches its climax when he says “therefore take heed to yourselves and to all the flock, among which the Holy Spirit, has made you overseers (episkapos) to shepherd the church of God which he has purchased with his own blood” (v28). This is the key word to describe the role of elders, they are shepherds. The final personal message of the Lord Jesus to Peter was – “Feed my lambs” and then “Tend my sheep” and finally “Feed by sheep” (John 21: 15-17). This also includes seeking out straying and lost sheep as parables of Jesus make clear.
Another point is to make sure we understand the role of the Holy Spirit. The operation of the Spirit did not replace or override their own responsibility in making decisions on courses of action. The Lord Jesus was working in them through the Spirit, with the result that their role was to be that of shepherds. Although in those days the Holy Spirit gifts were in evidence among individual members, it was the apostles themselves who were able to do “signs and wonders and mighty deeds” which were “the signs and an apostle.” (see 2 Cor. 12:12; Acts 2:23; Acts 5:12).
There’s no suggestion in the New Testament in the way it describes the work of the elders and the way they went about their tasks, that they asked for some special revelation through the spirit in making their decisions. The Apostles had the promise of help when they needed it, the Lord promised his immediate band of disciples that He would be with them in spirit, “I will not leave you orphans”, he said (see John 14:17-20). How the Holy Spirit operated for them is beyond our human mind to comprehend; one thing it did was to enable them to remember all that Jesus had spoken to them (John 14:26). This is why we believe the New Testament is an accurate record! It is also why, when the New Testament was being circulated, these special Spirit abilities ceased. Paul’s comment that the Holy Spirit had made them overseers means simply that it was Christ’s will that they should take on this role and now it was their responsibility as elders to accept the spiritual challenge which the Holy Spirit had given them; it had brought them to the fore and made them leaders within the ecclesia.
Their positions of leadership did not give them, in any miraculous sense, a special bestowal of spiritual strength to fulfil that role. This is very evident by what Paul goes on to warn in the next two verses (Acts 20:29-30), “For I know this, that after my departure savage wolves will come in among you, not sparing the flock, also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.” The elders had as much – and maybe more – responsibility to grow in Christ as anyone else. Remember how the twelve Apostles desired to be relieved of organisational burdens so that they could give themselves “continually to prayer and to the ministry of the word;” the elders of today should make this an essential part of the way they use their time.
We could wish for perfect ecclesias, displaying the perfect balance of the body of Christ but we have to face the reality of the weakness of our human nature. When individual elders start to think about themselves as important; when they find themselves enjoying and seeking pre-eminence, then ecclesias start to have serious problems. The fear and awe of God starts to disappear from the thinking of such – they are on the way to becoming “wolves”. Why does this happen? A question to meditate upon! If all was smooth sailing, like a ship at sea where the water is always calm, the believer would never be challenged to “grow in Christ” just as a sailor would never learn the skills of sailing. Without challenges, no believer ever grows in the spirit of Christ, and develops the mind of Christ. He (or she) needs situations to test him or her as to whether he is for Christ – or against him.
In one of the last books in the New Testament the Apostle John complains of a man called “Diotrephes who liked to have the pre-eminence among them and does not receive us .... He himself does not receive the brethren, and forbids those who wish to, putting them out of the church. However do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God.” (3 John v 9-11). That is a very significant little phrase, “has not seen God”. Oh yes, such men knew all about God, just like the Scribes and Pharisees did whom Jesus challenged. They could talk at length about him, but the eyes of their minds were closed to see the reality of His all seeing presence in their own lives - not being conscious at all of how the Almighty knows their every thought (see Psalm 139:1-7).
All those who are elders need to meditate upon these things, and ask themselves; “do they know God personally, do they have a real living relationship with him?” How real are their prayers? If the Lord Jesus Christ sometimes spent all night in prayer to God (Luke 6:12) – how much more ourselves if we really seek to be servants of the living God? Meditate on how our personal prayers must appear to God? How sincere are they? They should be a total outpouring of our heart and mind. Usually no other man or woman hears them – but God does! Do they ascend through Christ to Him as pure spiritual incense? (see Psalm 141:2; Rev.8:3-4)
What about our public prayers on behalf of the ecclesia? What did Jesus say about prayer? (see Matt. 6:5-7) Some prayers can verge on showmanship and seem to be said more for the benefit of the human audience than for the one in heaven we are addressing. Some prayers use words like ‘Praise the Lord’ and ‘Hallelujah’ with such repetitiveness that they amount to ‘vain repetitions’ – we must remember that Jesus said, “do not use vain repetitions as the heathen do. For they think they will be heard for their many words.” When we say “Praise the Lord” it should be about some particular act of God that we are offering praise about! “Praise Him for his mighty acts; praise him for his excellent greatness.” (Psalm 150:2)
In some modern churches, especially the charismatic ones, a Pastor likes to show his authority and “power” by laying his hands on the head of those newly baptised into Christ as they come out of the water. There is no reference in the New Testament to this being the practice in the first century. Most of the Scripture references to the laying on of hands relate to the practice of the Apostles of doing so when they bestowed a gift of the Spirit. (see Acts 8:17; 19:6; 1 Tim.4:14; 2 Tim.1:6) There were two occasions when a group were appointed to a special task (see Acts 6:6; 13:3) and it is to be noted that on those occasions “they” laid hands on them; it was not performed by one individual.
WHO IS QUALIFIED TO BE AN ELDER?
Now we must turn our attention to the qualities an elder is expected to possess. In young ecclesias, with a great many recent converts, it is unlikely that all their elders will have these qualifications. Nevertheless, we must bear in mind the Scriptural principles that are set out in the letters of Paul, when elders are selected or elected . These scriptures show that there will be some brethren offering to be elders who are not scripturally qualified to hold such a position.
A good starting point is to read carefully what the Apostle Paul said about elders in the Epistle he wrote to Titus. He commissioned Titus to go and appoint “elders in every city” (1v5). This shows that in establishing ecclesias, those who established them may take the initial responsibility of appointing elders of those they decide are suitable. The basis on which such decisions were made is clearly stated. One can see also in what Paul wrote to Titus, that a bishop (overseer), is no more than an elder. We say ‘no more than’, but what a great responsibility! What a privilege to be a worker together with God, caring for his flock! Consider what it is to be one of His shepherds, teaming together with others, looking to the “chief shepherd’ for guidance and longing for him to appear – and serving him in spirit until he does. Note carefully the kind of men Paul advises Titus to appoint.
We read “If a man is blameless, the husband of one wife, having faithful children, not accused of dissipation or insubordination, for a bishop must be blameless as a steward of God, not self willed, not quick tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, soberminded, just, holy, self-controlled, holding fast the faithful word as he has been taught that he may be able, by sound doctrine, both to exhort and convict those who contradict.” (1 v 6-9). Ecclesias in deciding who should be their elders, should analyse that statement point by point. They should also look at the parallel passage in 1 Timothy 3:1-7. Let’s consider each of the qualities Paul says we should look for in appointing brethren to be elders.
MARITAL STATUS - the elder should be a married man with faithful children. In writing to Timothy, Paul states, if a man “rules his own house well, having his children in submission with all reverence – for if a man does not know how to rule his own house well, having his children in submission with all reverence, how will he take care of the church of God?” Further, Paul writes, he should be the husband of one wife (see 1 Cor 7:2-3,39). The fact that sometimes more than one wife was allowed in Old Testament times, is no longer in evidence in the New Testament. We also particularly note how the Jewish leaders were condemned by Jesus for bending the rules about divorce (Matt. 19:3-20); it is evident that no divorced brother is eligible to be an elder.
BLAMELESS. How are we to understand this since no one is sinless? Many modern versions have “above reproach” and “a man of good name and reputation” – that is, one of unblemished standing in the eyes of others. He must not be a “novice” (1 Tim 3:6) for such can more easily feel pride if they are given this position.
NOT SELF WILLED. He must be able to suppress his own human will, following the example of the Lord in his prayer to the Father, “not my will but yours be done” (Luke 22:42)
NOT QUICK TEMPERED OR VIOLENT Any man who is prone to anger and bad temper and violence is entirely unsuitable.
NOT GIVEN TO WINE. Many modern versions say, not a drunkard or one giving to drinking much wine. Many in the world use alcohol today as a means of “forgetting” their burdens – instead of casting them on the Lord as all believers should. However, it is not wrong to take wine on occasions; Paul advised Timothy, “use a little wine for your stomach’s sake and your frequent infirmities.” (1 Tim.5:23) But beware, one or two in following this advice have ended up using more than a little!
NOT GREEDY FOR MONEY. Not a man who likes the possessions of this world, one who fully realises that our lives do not centre on the things which we might want to possess. Remember what Jesus said – see Luke 12:15
HOSPITABLE Ready to open his home to visitors, to organise help for those in genuine need.
A LOVER OF WHAT IS GOOD. Note that word “lover” – not just feel inclined to do good works sometimes, but one who loves to do good knowing it will give him a real sense of spiritual satisfaction. See Titus 2:7; Matt. 5:44-46
SOBERMINDED. Several modern versions use the world sensible or self-controlled. In other words, level headed and calm in the face of difficulties.
JUST, HOLY A truly righteous man committed to living a life in total contrast to the godlessness that is in the world more than ever today.
A TEACHER – HOLDING FAST THE FAITHFUL WORD. A most vital requirement, notice the special stress Paul puts on this in his letters to Timothy. 1 Tim. 1:3,7; 2:7,12; 6: 3-5; 2 Tim.2:2) Note also that Paul does not allow a sister to teach, so they cannot be elders, they cannot have authority over men (1 Tim.2:12). The teaching skills needed, apply to both the ability to encourage the flock and also to challenge and contradict those who try to introduce false teaching. Teaching others has its own dangers of creating a sense of self importance and all should know the words of James, “Let not many of you become teachers brethren knowing that we shall receive stricter judgement. (James 3:1)
Now we must stress one particular phrase Paul uses, that an elder is “a steward of God. ” A steward in those days was someone an owner put in charge of his business; perhaps his vineyard, as you can read in the parables of Jesus (Luke 12:36-43; 16:1-11). So an elder must see himself as having an enormous responsibility. But it is a responsibility to God first and foremost. The stewardship of an elder is only for those who have a genuine awe of what God must be, have a real genuine love for Him and for His son, the Lord Jesus Christ, through whose saving act, we have the hope of eternal life. Elders must see the real meaning of life, see the light in the darkness of this world, the only real light - and must fully realise their responsibility as stewards of that light.
The Apostle Peter sends a special message to elders. You can read this in 1 Peter 5. “The elders who are among you I exhort, I who am a fellow elder … shepherd the flock of God which is among you, serving as overseers not by constraint, but willingly, not for dishonest gain, but eagerly; nor as being lords of those entrusted to you, but being examples to the flock; and when the chief shepherd appears you will receive the crown of glory that does not fade away.” (v.1-4) All who act as elders should read those words again and again – and memorise them.
So many would not heed Peter’s words, the Apostle Paul foresaw this when he was at Ephesus for the last time. By the time two hundred years or more had passed, nearly all ecclesias had lost their vision, Peter’s advice had been forgotten. He refers to himself as a fellow elder, and this illustrates how enormous is the fiction of the Roman Catholic Church that he was the first Pope!
Those who are elders in the present day Christadelphian ecclesias are in serious error if they, to the slightest degree, heed the example of the churches around them, from which some of them came. In former days they did not know the true teaching of the Word of God; now they know the true teaching, they also need to make sure they live their lives following the examples they read in the New Testament. Their task is to shepherd and feed the flock of God with their fellow elders, instead of lording it over them. Their responsibility is to build teamwork, to develop the individual talents of all the members over which they are overseers.
It may be natural for the other members of the ecclesia, those who see themselves as the flock rather than overseers, to expect their ecclesia to be run in the same way as other churches. If they have just been baptised and were formerly members of a church like the Roman Catholics, such would almost certainly be their expectation; it is therefore a responsibility of the elders to teach them the Scriptural way. It is most important for teachers in teaching them the truth of the Bible, to also teach them how a true ecclesia functioned in the first century, saying that is how the ecclesia they are joining tries to function. They need to realize that an ecclesia does not have one “Pastor” who takes the lead in everything. Indeed, they need to understand that they have become part of “the body of Christ” and they will be expected to develop some particular talents, maybe using some skills they already have, to contribute to the function of the body of Christ, that is, the ecclesia.
The elders, as the shepherds of the ecclesia, are to be respected in their role as “leaders.” This will be a respect they will have earned by their caring behaviour and example. As teachers, we have noted how such will “receive stricter judgement.” We note the words in the letter to Hebrews, “Remember those who rule over you, who have spoken the word of God to you, whose faith follow … for they watch out for your souls, as those who must give account, let them do so with joy and not with grief” (Heb. 13: 7,17) This Scripture needs to be carefully considered by all elders in thinking of the responsibility they have to the “sheep” under their care; but even more, to see the full reality of their responsibility to their “chief shepherd.”
Let us conclude this section with a very appropriate passage from Paul’s Epistle to the Ephesians. In the 4th chapter and verses 15-16, he writes of the need to “grow up in all things unto him who is the head – Christ.” Paul then makes this vital point, “from whom (Christ) the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.” A main task for elders is to assist in the effective working of every part of the ecclesia. Encourage every member to do their share, so that the ecclesia grows because of this, because the elders in the ecclesia have the right vision of their role, not as lords over God’s flock, but as servants, reading and knowing the Scriptures thoroughly to learn what is required of them.
Shepherds are the servants of the chief shepherd, and Jesus himself set an example to his disciples. He had already sought to teach them about these things when he reprimanded them for the rivalry that existed among them at that stage. Turn to Luke ch. 22, you will see from v. 24-27 his comments, when “there was also rivalry among them, as to which of them should be considered the greatest” . He told them that this is how the nations and the kings operated, lording it over each other, and exercising their power. But, he said, “not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves…I am among you as one who serves.” This sets out the principle which the apostles aimed to follow; they remembered this as the ecclesias grew, seeing Christ as the head, with all the members as different parts of his body, according to the abilities which they variously possessed.
EFFORTS TODAY TO TRY TO FOLLOW THE FIRST CENTURY PRACTICE
It is tragic that after the first few generations from the time of the Apostles, these principles of ecclesial life were not maintained. There is some evidence that there was always a faithful few whose existence can be traced, here and there, down through the centuries: this is particularly so after the invention of printing as more documents have survived since that time. When the Christadelphian brotherhood began in the 19th century, as a continuance of this faithful remnant of true believers, it was soon recognised that the new movement could not be modelled on the practices in the churches.
In 1883 a document was produced called “A Guide to the Formation and Conduct of Christadelphian Ecclesias”. This sets out how ecclesias should be responsible to themselves, with all its members sharing the responsibility for the running of the ecclesia. As the ecclesias grew, it was necessary, as in the first century, for “elders to be appointed”. Early Christadelphian ecclesias usually called these “serving brethren”, ones which the congregation appointed to serve them, and in serving them, to serve Christ. There was to be no hierarchy, no “boss ecclesias” with a string of subservient ecclesias attached to them. One significant factor that was different in the first century; in those days there was just one group of ecclesias, largely united as “one body” with “one faith” (Ephes.4:4,5). In the 19th Century, as today, it was so very different, a vast multitude of churches, differing in large or small ways in what they believed and practiced.
The Guide addressed many issues, including the nature of the relationship of Christadelphians with other churches. They all saw themselves as responsible to one master, that is to Christ. A sense of responsibility to Christ also gave them a sense of responsibility to one another, and to live the faith which they upheld. As in the First Century, not all succeeded, as is well illustrated in the letters of the Apostle Paul to the different ecclesias which he helped to establish. Some were succeeding better than others, but there is no indication that they interfered with each others affairs. But Christadelphians recognise that unless they upheld the original apostolic faith they could not be “one”. Certainly they could not be “one” with others who considered themselves “Christians” but who partly or wholly followed “fables” (see 2 Tim. 4:3-4) and “a different gospel” (Gal.1:6-9). These “Christians” had abandoned many of the things that the first churches had believed and in which they put their faith.
This document from 1883 endeavours to cover all aspects of how ecclesias should operate, it makes reference to some of the Scriptures we have already looked at. The elders, were called serving brethren, and were to be answerable to the whole ecclesia. They were to be elected or re-elected every 2 or 3 years; it was not to be a position for life, as this could have its own dangers. The serving brethren gave an account of their actions at meetings of the whole ecclesia several times each year; at such meetings the ecclesia was asked to approve the actions of the serving brethren. Members could ask questions and had the opportunity to ask their serving brethren to take action on matters – if the majority attending agreed.
Ecclesias needed to appoint a Secretary (sometimes called a Recording Brother) and a separate Treasurer, usually called, a Finance Brother. The latter was to keep a full record of monies collected and spent, with all expenditure at the direction of the serving brethren – and really major expenditure, at the direction of the whole ecclesia. The Guide also set out the best options for the ways ecclesial Memorial meeting (or communion) should be conducted and the gospel preached. The Guide recommends that “business” matters should not be raised at Memorial meetings. It pointed to the Scriptural principles that should be followed in disputes between members and the best ways to deal with unChristlike behaviour. It counselled that ecclesias should not get involved in the affairs of another ecclesia unless they are asked to help.
One section headed “The true Secret of Success” is worth quoting here. It reads, “this lies in the rich indwelling of the word of Christ in each individual member of an ecclesia – a state to be attained in our day only by the daily and systematic reading of the Scriptures. When every mind is influenced by the word, the worst rules work smoothly. When it is otherwise, the best will miscarry. The system of daily reading, laid out in The Bible Companion has for years been followed by thousands with increasing benefit. The brethren ought, above all things, help one another in its observance. It is with a view to this that in more than one ecclesia each new brother and sister is presented with a copy … in one ecclesia a copy of The Commandments of Christ is also given to each new member. When the commandments of Christ are remembered and acted on (and Jesus says none who fail to do so are his brethren) it will be able to carry out any system of rules. In fact, a small company where Christ is in the heart ascendant (means, where Christ dominates our thinking) can get on best without set rules. It is only because that this is not universal, and when members increase, that rules become necessary.”
The document also covers the need for special ecclesial fraternal gatherings (today we have Bible Weeks or Schools and Truth Camps). Also covered is the responsibility of elders to see that a Sunday School operates, that baptisms are properly conducted, marriages held in the right manner, for help to be given when a member is seriously ill and at the time of death and funerals.
When in the fourth century, church headquarters were established in Rome, which dictated to all the other churches throughout the world, they completely turned away from the principles which Christ had taught. Men loved titles, to be called names, to be looked up to, Jesus said “ Do not call anyone on earth Father…and do not be called teachers; for one is your teacher, the Christ. But he who is greatest among you shall be your servant”. (Matthew 23 v9-11).
The principles which these statements of the Master indicate, show our ecclesias should avoid giving any extra names or titles to our speakers and organisers, other than the names by which we are known. Therefore in Christadelphian circles you will not find any Pastors, Ministers, Reverends, or any other such title. Note what Jesus goes on to say, “But he who is greatest among you shall be your servant. And whoever exalts himself shall be abased, and he who humbles himself will be exalted” (v 11-12).
The exaltation shall surely come when Jesus returns, and those who have faithfully followed him in belief and practise will help him reign on the earth, as he said in one of his letters to one of the ecclesias in the book of Revelation, “He who overcomes, and keep my works until the end, to him I will give power (authority) over the nations” (Revelation 2.26).
If our thoughts are focused upon what power we can achieve here and now, the authority we can exercise over our fellow brethren and sisters, can we expect to reign with Christ? Surely we put such an expectation in serious jeopardy?
THE SPECIAL PROBLEMS OF ELDERS IN THE 21st CENTURY
There are special challenges facing elders in ecclesias today, but there are some that especially apply to those in what are called developing countries. We are particularly aware of this in countries like Bangladesh, Nepal and most parts of India. Ecclesias in these and similar countries are surrounded by churches sponsored and supported from overseas, especially from the USA. It is easy to be envious of such churches. They receive extensive financial support to build impressive churches, finance their leaders and their organisations. as well as sponsoring many “good works”.
The writer recalls reading a book written by Missionary workers who had spent about 40 years in the Congo area of Africa. They had been sponsored by such an overseas church. On arrival they had been confronted by the evident needs of the poor people and thought they should also put their energies and finances toward building schools, creating playing fields, hospitals and medical clinics, as well as witnessing about Christ. At the end of the 40 years they reflected on what they had actually achieved! They quoted Gal. 6:12, to the effect that they had made “a good showing in the flesh” – but had made very little, if any progress, in making the people more Christ-like. Jealousies, bitterness and feuds were still very frequent. The word was still not dwelling in the hearts (Col.3:16) of those they had “converted” although they were benefiting from all the material works they had done: but the spirit of Christ was hardly to be seen amongst them.
Situations like this, which may be similar to what our elders in India (and elsewhere) can see around them in the 21st Century, calls for very much wisdom on our part. In the first century there were no wealthy overseas ecclesias or churches ready to send out missionaries around the world to convert the pagans. Those that went did NOT bring any wealth with them. It is the use of wealth which so often makes others envious, or causes those around to want to join them in the hope of getting a share of that wealth. In the first century all they had was the power of the word, a conviction of what was truth in a world of darkness, and that was of much more value than a bank vault full of money! They had the message of the one true God burning in their hearts. It was in this situation that the message found root and blossomed and bore fruit.
The Apostle Paul surely made the comments he put in writing to Timothy. many times at the different ecclesias he visited. He wrote, “we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts … the love of money is a root of all kinds of evil for which some have strayed from the faith in their greediness…” (1 Tim.6:7-10).
Part of the work of elders is to see that the poor of the ecclesia have at least enough food and clothing. Yet, if members are poor and lacking in these things because they have opportunity to work, yet are idle, the elders have to act with wisdom. These problems occurred in the first century ecclesias, human nature never changes. Read Paul’s words to the Thessalonians, “for even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.” (2 Thess 3:10-12)
The poverty in many parts of the world, including many parts of India, has to be kept in perspective. Do we think that anyone who is not rich – is therefore to be considered - poor? Human nature is such that the great majority of people we meet are putting lots of effort into trying to be better off – yet nearly all already have food and clothing and more! Read carefully the words of James Ch. 2 verse 1 – 5, note especially that 5th verse, “Listen, my beloved brethren: has not God chosen the poor of this world, rich in faith and heirs of the kingdom which he has promised to those who love Him?”
How to best handle and help those who think they need more money is one of the greatest challenges facing elders. And if we had more money, how would we use it wisely? We sometimes say, it is a blessing that Christadelphians are not a wealthy community. We also see how the Apostle Paul, when he had the opportunity, set an example by working with his own hands to support himself! You can read of that in Acts 18:3; 20:34; 1 Thess.2:9; 2 Thess.3:8, etc. This does not mean that he had to do this, there is good sense to financially aid those who are able to preach and win converts, but if they are able to also work at times, as Paul did, it is good that they should. The support should be to cover their costs, rather than giving them a regular monthly income.
A main objective of the Christadelphian Mission is to finance the literature that is needed, the special preaching gatherings, and the Bible Weeks such as Bible Truth Camps and other gatherings. If the Mission can cover the essential costs such as these which are beyond the ability of the local ecclesias to fund then this becomes an ideal partnership of working together. As ecclesias grow and become more self sufficient, as has happened in some parts of India in recent years, then the Mission’s money can be directed to new areas of witnessing.
On a number of occasions the writer has been told by members of a recently established ecclesia that they would like a meeting place to be built. Sometimes the comment is made, “if we had a nice church we will be able to get more people to join: some don’t want to join because we only hold our meetings in our homes.” Think about that – will the people who join you when you have a nice meeting place, be joining for the right reason? What kind of message have you been giving to people to encourage them to see the wonder of the real faith – the only true faith and hope, as taught in the first century? Do you realise that many of the first ecclesias met in member’s homes – probably most of them! (see Rom.16:5; Col. 4:15; Philemon 1:2)
There is much encouragement in the New Testament for believers to do “good works” – but also to beware lest we do them, as Jesus said, to be “seen of men” (Matt. 23:5). Churches that receive financial support from overseas often use them to do such “good works” – but in New Testament times those who did “good works” were the members themselves – with their own money! In was their personal responsibility, as it is ours, to use the blessings God has given us. An ecclesia that constantly looks to overseas to supply all its financial needs is not going to teach its members to grow in Christ and accept their responsibilities. If the elders lead the ecclesia into wrong attitude, they will have to answer to the Lord for this poor leadership. Read and consider the following scriptures: 1 Cor. 16:2; 2 Cor. 8:12-15; 9:6-12; Ephes.4:28.
The responsibility of handling the ecclesial collection money can sometimes be a temptation; therefore it is very wise to make at least two members responsible for counting any collection and for a record to be kept. The elders together should decide how the money is to be used and decide on an overall policy how it should use the money it receives – and the members of the ecclesia should be aware of that policy and given opportunity to comment. All the points that we are making are summed up by the final verse in 1 Cor. Ch.14, “let all things be done decently and in order.”
CONCLUSIONS
The first ecclesias had multiple elders, so should we. Bishops are no more that elders.
The whole ecclesia should work as a team with the elders setting the example
No one should try to have the pre-eminence
The scriptures set out the qualities and experience an elder should possess
Above all an elder should see himself as “a steward of God” and a Shepherd
Nearly all churches fail to follow the New Testament example
These, as well as being false teachers, have the fleshly principles of leadership
Elders will receive stricter judgement, they will give account of their stewardship
Christadelphians usually call their elders serving brethren
Jesus set the example, “I am among you as one who serves”
Feeding daily on God’s word is vital both for the shepherd and the sheep.
Financial responsibility is of great importance.
Elders should be aware of the pitfalls of simply using money from overseas.
Elders should aim to lead ecclesias to become financially independent
The Christadelphian Mission exists to help until ecclesias can fund themselves
D C
[1] Ecclesia is the Greek word which is translated in our Bibles as Church. But it means the congregation or assembly, not the building. Christadelphians prefer to use the word ecclesia to make that fact clearer.
[2] Quoted from THE NEW TESTAMENT – A New Translation, Vol.2 p.281
[3] The first use of the word in the N.T. is in Acts 20:28 where Paul is telling the elders at Ephesus (v.17) that they are episkapos, translated in most versions in this verse as ‘overseers.’
[4] In Acts 20:28; Phi1.1:1; 1 Tim.3:2; Titus 1:7; 1 Pet. 2:25
