ATJ
THE Scripture was fulfilled; there had, as shown in these columns last week, come a falling away. PTUK February 6, 1896, page 83.1
But that there should come a falling away, was not all the prophecy—through that falling away there was to be revealed “that man of sin,” “the son of perdition,” “the mystery of iniquity,” “that wicked,” who would oppose and exalt himself above all that is called God or that is worshipped; and who when he should appear, would continue even till that great and notable event—the second coming of the Lord Jesus Christ. PTUK February 6, 1896, page 83.2
Referring again to 2 Thessalonians 2:4, it is seen that self-exaltation is the spring of the development of this power. As that Scripture expresses it, he “opposeth and exalteth himself.” Or, as another scripture gives it, “He shall magnify himself in his heart.” And another, “He magnified himself even to the prince of the host”—the Lord Jesus Christ. And yet another, “He shall also stand up against the Prince of princes.” That is, he shall reign, or assert authority above, and in opposition to, the authority of Christ; or, as the thought is developed by Paul, this power would oppose and exalt itself above all that is called God or that is worshiped, so that he as God sitteth in the temple—the place of worship—of God, showing himself that he is God. PTUK February 6, 1896, page 83.3
Referring also again to the instruction of Paul to the elders who met him at Miletus, there is seen a prophecy of this same spirit of self-exaltation,—a wish to gain disciples to themselves instead of to Christ. They would prefer themselves to Christ, thus at once putting themselves above Him, in opposition to Him. And this would be developed from among the bishops. “Of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” PTUK February 6, 1896, page 83.4
This spirit was actively manifested in opposition to the apostle John while he was yet alive, for he says: “I wrote unto the church: but Diotrephes who loveth to have the pre-eminence among them, receiveth us not.” 3 John 1:9. This assertion of pre-eminence was shown in prating against the apostle with malicious words, and not only rejecting him, but casting out of the church those members who would receive him. It was but a little while after the death of the apostles until this was carried to yet further extremes. PTUK February 6, 1896, page 83.5
According to the word of Christ, there is no such thing as pre-eminence, or mastership, or sovereignty of position, among men in the church. There was once an argument among his disciples as to who should be counted the greatest, and Jesus called them unto him, and said: “Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Mark 10:2-45. PTUK February 6, 1896, page 83.6
And in warning His disciples of all times against the practie of the scribes and Pharisees of that time, who were but the popes of their day, He says they ‘love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.... Neither be ye called masters: for one is your Master, even Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.” Matthew 23:6-12. PTUK February 6, 1896, page 83.7
IN the church each member has the same rights as any other member; but for the good of all and the mutual benefit of all concerned, as well as better to carry on His work in the world, the Lord has established His church, and with it a system of church order in which certain ones are chosen to exercise certain functions for the mutual benefit of all in the organization. These officers are chosen from among the membership by the voice of the membership. Of these officers there are two classes, and two only,—bishops and deacons. This is shown by Paul’s letter to the Philippians—“Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons.” Chap 1:1. PTUK February 6, 1896, page 83.8
Bishops are sometimes called elders; but the same office is always signified. When Paul gave directions to Titus in this matter, he said: “For 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: if any be blameless.... For a bishop must be blameless, as the steward of God.” Titus 1:5-7. This is further shown in Acts 20., to which we have before referred; when Paul had called unto him to Miletus “the elders of the church” of Ephesus, among other things he said to them: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers,“—episkopoi—bishops. PTUK February 6, 1896, page 83.9
Peter also writes to the same effect: “The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5:1-3. PTUK February 6, 1896, page 83.10
This text not only shows that the terms “elder” and “bishop” refer to the same identical office, but it shows that Peter counted himself as one among them; and that not only by his precept but by his example he showed that in this office, although overseers they were not overrulers or lords. PTUK February 6, 1896, page 83.11
Such is the order in the church of Christ, and as every Christian is God’s freeman and Christ’s servant, it follows, as has been well stated, that “monarchy in spiritual things does not harmonize with the spirit of Christianity.” PTUK February 6, 1896, page 84.1
YET this order was not suffered long to remain. A distinction was very soon asserted between the bishop and the elder; and the bishop assumed a precedence and an authority over the elder, who was now distinguished from the bishop by the title of “presbyter” only. This was easily and very naturally accomplished. PTUK February 6, 1896, page 84.2
For instance, a church would be established in a certain city. Soon perhaps another church or churches would be established in that same city, or near to it in the country. These other churches would look naturally to the original church as to a mother, and the elders of the original church would naturally have a care for the others as they arose. It was only proper to show Christian respect and deference to these; but this respect and deference was soon demanded, and authority to require it was asserted by those who were the first bishops. PTUK February 6, 1896, page 84.3
Again: as churches multiplied and with them also elders multiplied, it was necessary, in carrying forward the work of the gospel, for the officers of the church often to have meetings for consultation. On these occasions it was but natural and proper for the seniors to preside; but instead of allowing this to remain still a matter of choice in the conducting of each successive meeting or assembly, it was claimed as a right that the one originally chosen should hold that position for life. PTUK February 6, 1896, page 84.4
Thus was that distinction established between the elders, or presbyters, and the bishops. Those who usurped this permanent authority and office took to themselves exclusively the title of “bishop,” and all the others were still to retain the title of “presbyter.” The presbyters in turn assumed over the deacons a supremacy and authority which did not belong to them, and all together—bishops, presbyters, and deacons—held themselves to be superior orders in the church over the general membership, and assumed to themselves the title of “clergy,” while upon the general membership the term “laity” was conferred. PTUK February 6, 1896, page 84.5
In support of these three orders among the “clergy,” it was claimed that they came in proper succession from the high priests, the priests, and the Levites of the Levitical law. “Accordingly, the bishops considered themselves as invested with a rank and character similar to those of the high priest among the Jews, while the presbyters represented the priests, and the deacons the Levites.” PTUK February 6, 1896, page 84.6
A. T. JONES.