Devoted to the Propagation and Defense of New Testament Christianity
VOLUME 18
April 27, 1967
NUMBER 50, PAGE 6-7

The Reign Of Heaven

Bryan Vinson, Sr.

(Fifth Article In A Series)

No proper and fruitful study of this theme can be accomplished without giving attention, with considerable particularity, to the subject of the local congregations and the place and function of elders in a congregation. That congregations had those who were designated as elders, bishops, pastors and shepherds in the first century is indisputable. That they were peculiar to and, therefore, confined to that period is not true, though such a contention has been known to be made. The idea that they were spiritually endowed leaders, and that such endowment was essential to their functioning, and for this reason was so restricted to the first century is belied by two considerations. First, the instructions to Timothy and Titus by Paul came near the close of the apostolic age; and, second, the qualifications enumerated did not include any such spiritual gift, super-natural in its power, as thus suggested. That some elders at that time enjoyed some spiritual empowerment is strongly indicated by the instruction to the sick to send for the elders "and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him". (James 5:14-15.) There is a clear difference of views as to the matter of whether this involved the miraculous in its accomplishment or not. Brethren have not been of the same mind in regard to this. It is my persuasion that there is the element of the miraculous in this instruction; otherwise a medicinal value must be ascribed to the anointing with oil without regard to the character of the illness. And, too, if it was an ordinary thing the practice should prevail today. I feel that it yields to no solution for the discontinuance of this practice apart from it being identified as peculiar to the apostolic age by reason of its miraculous character.

The qualifications, the appointment and the functioning of elders are areas of thought wherein much study has been made and differing conclusions have been reached. In reading the literature of other days this disparity of views is clearly discernible, but a lack of acrimony is noticeable too. Unfortunately, we seem to be living in a time when the slightest difference of views invites the engendering and displaying of this spirit. Only a few years ago articles appeared on the subject of whether an elder must be a married man, and those holding and expressing opposite positions displayed a cordial and fraternal spirit toward one another. Perhaps the stress and tension created by the recent division over the issues of benevolent institutions and cooperative arrangements has provoked this uncharitableness among us. Whatever the occasion or cause may be, it is to be deplored. I wish to enter into the presentation of such views as I hold in the spirit of free inquiry, and without considering any who disagree as being unworthy of my fraternal esteem.

The term "elder" of itself doesn't suggest either position or work; it merely denotes age and this may be of itself regarded as neither a vice nor a virtue. Only death can prevent one becoming aged. But there are those qualities and abilities which are developed and enriched through experience, and time is essential to these experiences; hence, the quality of age in a comparative degree finds it utility. The writer of Hebrews observed of some of those addressed that "for when for the time ye ought to be teachers," ye have need that one teach you again which be the first principles of the oracles of God". This is a statement of censure, and its applicability is current now. Altogether too many congregations are composed of those who by reason of age should be able to teach, who are manifestly unable to do so. Congregations having existed for years, are unable to find within its fold those who to any appreciable degree possess the qualifications prescribed by Paul to the young preachers Timothy and Titus. Hence they go on year after year without elders or bishops. This is a severe reproach against such congregations. Some, while recognizing this to be true, nonetheless, try to remedy the situation by selecting unqualified men simply in order that they can have those styled elders. Rather than solving the situation it greatly aggravates it. That which is to be done is too important to be entrusted to the incapable and unqualified. What is that which those who are the overseers or elders are to do? And in their selection is it necessary that those doing the selecting be in a position to know whether they are capable of performing the tasks identified therewith? If not, how can there be an intelligent choice made? These are pertinent questions, and they deserve serious and cautious consideration.

I do not believe inspiration has prescribed arbitrary qualifications for those who are to be the elders of a congregation; that is, that there is no relevant and necessary connection or relation between what they are to be and what they are to do. Rather, I conceive they are required to be a prescribed, as so determined, with respect to what they are to do. The qualifications stipulated by the apostle in 1 Tim. 3:17 and Titus 1:5-11, are classifiable in the twofold category of personal character and ability to do something. Both of these are of a high order, and no laxness should be condoned with respect to either. Neither perfection in character nor infallibility in performance is demanded; Christ alone met both of these, and the apostles by reason of inspiration met the latter. We have no inspired men today, but we certainly have or should have spiritual men, men possessing the mind of the Spirit as secured from and nurtured by the Word of God.

In human affairs many types of work require peculiar abilities, and those competently performing those works are necessarily possessed of the ability to do so. It is the practice of those engaging employees to prescribe certain qualifications as essential to employment, and this is done in order that those engaged can efficiently function. To enumerate and comment on each and every qualification set forth in the above scriptures would extend this article to greater lengths than is deemed desirable. However, there are some which must be considered, in view of the interest they hold in the conversations and thoughts of brethren. There isn't a character qualification but that should be possessed by every Christian, or be in the process of development in his life. That child of God who isn't striving with sincere effort to improve his moral and spiritual character is not likely going to heaven at last.

But only those who have evidenced that growth in character are to be entrusted with the duties of overseeing the flock among them. Nothing can be conceived as having a demoralizing effect on a people to a degree beyond that which results from beholding a lack of moral character and spiritual maturity in those who are their leaders and exemplars. It is questionable that any single factor has encouraged the decline of integrity and morality in America more than the sordid examples of those in high places in our society. If this be true in human affairs, in the secular and political areas, it is intensely true in the spiritual sphere. All Christians are admonished to be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse generation, among whom they shine as lights in the world, and to this end they are to do all things without murmurings and disputings. Those who are elders must have attained this stature of character as wrought through the conduct herein prescribed.

Those qualifications having to do with family relations have most likely provoked more discussion and afforded more disagreement than any which are mentioned. Whether the expression "the husband of one wife" involves the necessity that an elder be a married man, or rather that it simply forbids a polygamist being one has been a point of dispute between brethren. The latter view I believe to rest on an unsubstantial basis and supported by evidence wholly inconclusive. The fact that a bachelor is not the husband of any wife precludes him being, in his bachelor state, the husband of one wife. The assumption that Paul was an elder has been made by some by a circuitous mode of reasoning. Good and able brethren are known to hold this position but I have been unable to accept the validity of their reasoning however plausible it appears.

The question of having children poses somewhat a different situation. Those who believe that a bachelor can be an elder necessarily believe one can be an elder who has no children, whereas some may not believe the former and believe the latter. They can reason that the language suggests the thought that having children they must be such as it described, but that the necessity of having children is not taught.

Then, too, the question of the number of children one must have has been a point of discussion. The term "children" is understood by some to require plurality, whereas the term simply denotes one or more.

After every bit of reasoning one may engage in and every argument be made to sustain the position that an elder need not be married, or being married need not have children, we still are confronted with the statements; "The husband of one wife", and "having children". I am fearful of taking a position that may well conflict with either of these.

But in our consuming and determined desire, laudable it be, to hold fast to the faithful word, we must guard against accepting as true that which isn't taught under the impression that it is. I have observed many instances of folks thinking something to be in a passage that I am unable to find there. The contention that for a man to qualify as an elder his children must be Christians is one which I believe to be wholly destitute of scriptural support. First, let it be noted that what is affirmed of one child is affirmed of every child a man may have. There is no requirement made of one to be a Christian, and others among his children not to be; consequently, if a man is the father of a dozen children he could never qualify as an elder, as touching this point, until everyone of the twelve had become a Christian. The assumption, however, that the children must be Christians rests on assuming that the term "faithful" is equivalent to the term "Christian." That is, in order to be faithful one must be a Christian. This isn't true. It depends on the relationship involved. Words are known by the company they keep, just as are people. The force of a given term is discoverable in the setting in which it occurs. The relationship in this passage is that of the father and child. What is said regarding the child or children is said as bearing on the child's relation to his father, and not the relation of the child to God.