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“LOVE AS BRETHREN; BE SYMPATHETIC; BE COURTEOUS.”
“Yea, all of you be subject one to another, and be clothed with humility; for God resisteth the proud, and showeth favor to the humble. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time.”
—1 PETER 3:8; 5:5,6.—
THE APOSTLE has been addressing the elders of the Church, exhorting them to give attention to the feeding of God’s flock, and pointing out what should be the constraining influence to such a service. That they may feel his sympathy with them he points out that he also is an elder, and then warns them against a tendency, natural to all fallen humanity in any place of influence, to misconstrue their position, and to think of themselves as lords of God’s heritage rather than as servants of the flock.
In our day, the natural tendency in this direction is greatly accentuated by the long established custom of all denominations of Christians to regard the ministers or servants of the Church as of a different class from the others of the flock,—a class vested with authority from God, and not amenable to the same regulations which govern all the members of the body. But how great a mistake this is! The Apostle distinctly points out that a servant is not a ruler, that a servant has no authority. Indeed, so far as the true Church is concerned, the only authority in it is the Lord, the Head of the Church, and his Word, and the words of those whom he specially chose to be his mouth-pieces, the apostles.
Where these speak, all of the body of Christ are to give attention to hear. Where these are silent, no one has authority to speak. And while an Elder should be chosen to the position of serving and feeding the flock because of special aptness to teach (to point out the instructions of our Lord and the apostles upon any subject), and while such an Elder should, therefore, in this way be specially helpful to the body of Christ in drawing the attention of all to the inspired authority of the Word, nevertheless any member of the body of Christ has the same privilege—not of exercising authority, but of calling the attention of his fellows to the Word of authority. The Apostle exhorts the Elders that so far from in any manner or degree exercising a lordly or authoritative position in the Church, they should rather be “ensamples to the flock.” They should be examples in the matter of meekness, in the matter of patience, in the matter of brotherly kindness, in the matter of courtesy, so that the more any of the brethren would copy these Elders the more would the spirit of the Lord prevail in the flock, and the fruits and graces of the spirit be manifested. On the contrary, we know that if the Elder or leader of a little company of the Lord’s people be self-assertive, dogmatic, imperious in manner, tone or look, the effect upon the company under his influence is to produce bickerings, rivalries, ambitions, strifes as to who is greatest, etc.
Manifestly, whoever occupies the position of an Elder amongst the Lord’s people, however small the group may be, occupies a position fraught with responsibilities to the Lord and to the flock, as well as with besetments to himself. Great care should therefore be exercised by every company of the Lord’s people, to so far as possible select for the position of leaders or Elders in the Church such persons as would not be likely to be injured by the privilege of service—such as occupying this post would indeed be ensamples of the flock in humility and in all of the graces of the Lord’s spirit. It would seem to be with reference to the special trial of such as occupy this position of service in the Church that the Apostle speaks, saying,
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“Be not many of you teachers, brethren, knowing that we [occupying such a position] shall receive the severer testing.”—James 3:1.
It may not be amiss that here we notice the fact that altho the word “Elder” has the significance of “older,” yet amongst the Lord’s brethren it is not merely years of natural life that is to be taken into consideration; in the Lord’s family we sometimes see “babes” with gray hairs. Nor can we even count eldership according to the number of years that have elapsed since the begetting of the spirit, for some grow rapidly and mature quickly; others who receive the truth permit the “thorns” of cares of this life and the deceitfulness of riches to choke the word, and hence never get beyond the position of “babes,”—never bring forth the ripe fruits of the spirit.
Nor can we reckon this matter of relationship merely according to the degree of knowledge of the divine plan attained; for, as the Apostle assures us, it is possible for some to have much knowledge and yet be but “tinkling cymbals” according to the Lord’s standpoint of estimation. While therefore an Elder, in order to be “apt to teach,” must have attained to some considerable degree of knowledge of the divine plan, nevertheless the real evidence of his fitness for the service of an elder must not be determined by his knowledge merely, but additionally must be measured by his growth in grace. So then such of the brethren in any place as possess clear knowledge of the divine plan and are “apt to teach,” and who additionally give unmistakable evidence that they have grown in grace and are bearing in daily life the fruits of the spirit of the Lord, in considerable measure of maturity,
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may be considered qualified to be elders;—and such may properly be chosen to the eldership by their brethren, regardless of their age according to the flesh.
According to the flesh Peter and several others of the apostles of our Lord were his elders, but according to the spirit our Lord is the Elder Brother of all accepted to the family of God. According to the flesh both Timothy and Titus were young men—young in years—so that the Apostle needed to write to one of them, “Let no man despise thy youth.” (1 Tim. 4:12.) And yet these young men the Apostle recognized as Elders in the Church, who, because of their spiritual development and knowledge of the divine plan, and aptness to teach, were well qualified to feed the flock of God and to be overseers in it—but not lords, not rulers, not masters, and not vested with any authority—merely privileged to call to the attention of the flock the voice of the great Shepherd and his twelve chosen assistants, and to lead them to the green pastures and still waters of divine truth.
It was after specially enjoining modesty and humility upon the ones most advanced and most capable of the flock that the Apostle, in the language of our text, urges that each one of the Lord’s sheep, so far from seeking to be a leader in the sense of a ruler or lord or master, should seek to be subject one to another—to hear gladly from the humblest of the flock, and to be willing to yield his own preference, so far as his judgment and conscience would permit. A Church operating under this spirit would not be likely to be rent with contention, for each would be so anxious for the interests of the cause and so willing to condescend to the wishes of others, that even the will of the majority would not be considered satisfactory, but rather all would seek, if possible, to reach such a modified conclusion as would meet with nearly or quite unanimous approval.
The Apostle most distinctly points out that the quality essential to such proper conduct on the part of Elders and on the part of all, is humility. How beautiful is his exhortation, “Be clothed with humility.” The thought would seem to be that outside of every other adornment of character, and covering all others, should be this robe of humble-mindedness, the opposite disposition to pride.
By way of clinching his argument, the Apostle reminds us of the principle upon which our Lord deals with his flock and with all;—that he disapproves of pride, and that all who are actuated by pride may be sure that the Lord, so far from receiving them, fellowshiping them, leading them, blessing them, will resist them, push them from him. The natural inference is that thus resisted of the Lord, the tendency of such as come under the influence of a spirit of pride and ambition will be not toward the truth nor toward any of the fruits and graces of the spirit, but further and further from these. “The Lord resisteth the proud, but supplies his favor to the humble.” Come then, dear brethren, says the Apostle, let us cultivate this humility which the Lord so loves and appreciates and promises to reward. Let us humble ourselves under the mighty hand of God, that he may exalt us in due time.
The Lord’s mighty hand has not yet been stretched out to take hold of mankind in general and its affairs, to bring order out of confusion; but it is stretched out over his Church, his flock. He has called us to be his “sheep,” and we have responded and have put ourselves under his care, under his powerful hand for guidance, for direction, etc., that he may ultimately make us “meet for the inheritance of the saints in light,” “joint-heirs with Jesus Christ our Lord, if so be that we suffer with him, that we may be also glorified together.”
Seeing that we are under this mighty hand of
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God, and that too by our own volition, how shall we act? Shall we yield ourselves to his will, and permit him to “work in us both to will and to do his good pleasure” and our ultimate exaltation, or shall we resist the Lord’s power, resist his Word of instruction, resist the example set us in the meek and lowly Lamb of God, and seek to exalt ourselves and to be somebodies, either in the world or in the Church? Nay, let us remember that it would be folly to attempt to work against the divine arrangement; we might indeed to some extent seemingly succeed, and bring upon ourselves, and perhaps upon others also, more or less of separation from God through such resisting, on account of a wrong spirit; but in the end we should utterly fail of God’s favors, both as respects the fellowship of the spirit now and the fellowship of glory by and by, for these he assures us will be bestowed only upon the humble. Every proper incentive and inducement speaks to us, saying,—Humble yourself: become more like a little child, forgetful of self, devoid of selfish ambition: be actuated merely by a desire to serve the Lord, to serve his flock, and to serve his cause, the truth; forget self entirely.
Perhaps, as a result, the Lord may increase our opportunities and responsibilities in service in the present life, and perhaps he may not; but no matter for this. It is not for the present life that we are seeking and striving, but for the glory, honor and immortality which the Lord has promised to them that love him;—that love him so much that they hearken to his Word and seek to develop those elements of character which are pleasing in his sight, seeking to become more and more copies of God’s dear Son.
The Apostle adds, “Casting all your care upon him.” All true saints of God are care-full. They have an interest in the Lord’s work; they have a care in respect to it. They cannot be indifferent to the interests of Zion. Altho their hearts and affections and cares have been lifted from a sectarian channel, it is only that they should be placed upon true people of spiritual Zion, whose names are written in heaven. Of course, therefore, every Elder in the Church must feel such a care, especially for the flock in connection with which he has been appointed to service, “to feed the flock of Christ:”—not to shear them, not to frighten them, not to club them, not to exercise authority and lordship over them, but to feed them.
This care, affecting the chosen Elders (and all the elders or advanced ones in the Church), altho it is a right sentiment in itself, might easily be so perverted as to be dangerous. The Elders, either individually or collectively, might become so nervously careful of the flock as to destroy their own peace and joy in the holy spirit; and it might also lead them to take various improper steps, as in their over-zealous judgment necessary for the welfare of the flock. Many in times past have been led, under the influence of such a care, to in various ways take away the liberties of the flock in this or that or another matter: fearful that these liberties would be injurious to the cause. We see such a spirit of carefulness and over-solicitude marked prominently in the past by the various creeds and regulations and restraints put upon the Lord’s flock, contrary to the Scriptures and to the liberty wherewith Christ makes free his people. The motive undoubtedly was in some respects a good one; the difficulty was that some Elders, some advanced sheep, caring for the interests of the flock, forgot that they were only its servants, and that they were not authorized to make any laws or restraints whatsoever for the flock. They forgot that the Lord himself is the Good Shepherd of his flock still, that he has not given over his care of it, nor his authority to anyone, to permit such to exercise lordship or to make laws of any kind for it, he having made all the laws and regulations necessary, and desiring that his sheep shall be free, with the liberty wherewith he made them free, in the fullest sense of the word.
The remedy for all such unauthorized over-carefulness for the interests of Zion is pointed out by the Apostle, saying,—”Casting all your care upon him [the Shepherd of the flock], for he careth for you [all].” Each sheep is to remember that the Shepherd’s mighty hand (mighty power) is still in the midst of his people, and that because of his care we do not need to overburden ourselves with care, nor to feel that we must make changes in his plans and arrangements to meet what we might fancy to be new exigencies in the case. All such over-carefulness leads to fear, and fear indicates a lack of faith, a lack of confidence in the Shepherd; and is generally used by the great Adversary as one of his most powerful levers to lead the Lord’s people into a wrong course.
Let us all, then (all of the advanced or elder class), have a care for the flock; yea, a deep solicitude; but let us cast the weight of this care upon the Lord, and let our faith trust him that he who has been working out so grand and glorious a plan as his Word reveals to us now, “the plan of the ages,” has made full provision for every feature, every circumstance, every condition; and let us thus be ready to cooperate with him in harmony with his Word, but not to run where we are not sent, nor in any manner to take our Lord’s place, nor attempt to do his work. But only the humble-minded are likely to receive any lasting blessing, present or future, at the hands of our Lord; for he resisteth the proud and showeth favor to the humble.
— July 1, 1900 —