Autonomy and Authority :- 9
Difference Between Gift and Rule
It should be noted that in the NT elders have the responsibility only in the context of the assembly wherein they are found—it is a local charge or responsibility. In this they differed from the “gifts” or gifted men of Ephesians 4.11. These are not local or restricted to locality, but are the Lord's provision for all the Body of Christ (v.12). That is, an evangelist may authoritatively use his gift anywhere he is found throughout the fullest extent of the Body (where it is scripturally possible to do so), likewise the pastor-teacher. The sphere of the exercise of their gift is wherever they may be found, yet is wider that locality that is to say. If they move from Ephesus to Rome or Tarsus , they still function as evangelists or teachers because they are gifted men “for the perfecting of the saints…unto the building up of the body of Christ” (Eph. 4.12). But the sphere of leadership and authority of the elder is purely local. Should an elder in Ephesus move to Corinth , he does not carry his authority with him, and may not exercise authority in the Corinthian assembly when he arrives there! Of course he takes his compassion and burden for the well-being of the saints together with his experience with him—but not his authority. Eldership is God's provision for the guidance and welfare of His local assemblies, as the appointment of “elders in every church” indicates (Acts 14.23).
Who Appoints Elders?
In the earliest days of the establishing of the Gentile mission in Asia , elders were appointed by the Apostle-missionaries in every assembly which was the fruit of their gospel preaching (Acts 14.21-23). How did they know whom to appoint? Were there any distinguishing features which set these men apart from others? Or were they simply chosen by majority vote on the basis of their popularity? W.E. Vine in book The Divine Plan of Missions comments on the appointment of elders, “Obviously the provision of elders was the immediate work of the Spirit of God. The Apostles in appointing them were recognising His previous ordination; for those whom He had already ordained and spiritually equipped were now to receive the recognition of their assemblies in each case”.
The Apostles saw in the men whom they appointed spiritual marks and qualities that fitted them for assembly leadership. These qualities were divinely bestowed and nurtured by the indwelling Spirit, and quickly understood by men of spiritual perception. So they were publicly recognised before the whole assembly by the Apostles.
The manner in which they were recognised is suggested by the word used in Acts 14:23 "appointed" (Gk: Cheirotoneo = to stretch out or extend the hand). Thus the Apostles pointed out or indicated those men in whom they had seen the marks of the Holy Spirit qualifying them for the work of elders. To make this word mean anything more than this, as some do, and use it to justify a system of public voting, is to force and distort the plain sense of the passage and falsify Scripture. Here the meaning of the verb 'cheirotoneo' must be taken, in context, as an appointment to office without votes. This is further strengthened by the fact that the subject of the verbs used in the passage (vv.21-23), "returned", "confirmed", "exhorted", "appointed", "prayed", "commended to the Lord", is unchanged throughout. These verbs all indicate what the Apostles did and not what the assemblies did! So the verb "appointed" indicates what was done by the Apostles before each individual assembly in pointing out who the elders were. As William Hoste so pertinently comments, "There is indeed something grotesque in the idea of Paul and Barnabas electing by a show of hands!"
As time passed and a second generation of missionaries appeared, we find the Apostle Paul conveying to them the Spirit-inspired perception he had received, and Providentially perpetuating it to every succeeding generation by the letters he wrote to them. So when writing to Timothy (1 Tim. 3:1-7), and outlining the moral and spiritual qualities to be looked for in any brother aspiring to do the work of an overseer, he was simply passing on to him those qualities he had seen in the brethren at Lystra, Iconium and Antioch back in Acts 14, by which he knew they were Holy Spirit appointed men. Their qualifications were these very gifts and graces he now gives to Timothy as imperative requirements for one who is to "take care of the assembly of God". And the same is true of his letter to Titus also (Titus 1:5-9). Inasmuch as these inspired and authoritative letters have been providentially preserved to us today, we may accept them as having been written for us and our direction in recognising in our generation who in the local assembly is really a Spirit-made elder, and, if such marks are missing, who is pseudo.
Next:- Titus Ordaining Elders
