Mutual Obligations by James White

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jan 27, 1876

Mutual Obligations.

By James White

UNITY OF THE CHURCH OF JESUS CHRIST.

The church of Christ is in one sense one great brotherhood. “One is your Master, even Christ; and all ye are brethren.” Matt. 23:8. God is their common father, Christ their elder brother, the Holy Spirit their sanctifier, the Sacred Scriptures their common counselor and guide, and individually they must “all appear before the Judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” 2 Cor. 5:10. They are all equal shareholders in the one faith and hope, and are all heirs to the inheritance of the saints, in light.

In this sense all the members of the body of Christ—pastors and their people, teachers and those taught, ministers and those ministered unto, preachers and those who receive the word of God from their lips—sustain the relation to each other of one common brotherhood. Paul would have the church at Corinth “know that the head of every man is Christ.” And at the same time the New Testament recognizes rulers in the church. Paul demands obedience on the part of the people to those who have the rule over them. “Obey them,” are his imperative words, “that have the rule over you, and submit yourselves.” Heb. 13:17.

The casual or skeptical reader of the Sacred Writings here finds contradictions. Others, who give the declarations of the Bible relating to order in the church of Christ more confidence than they do careful study to find general harmony, run to extremes. One class would follow an earthly leader, subscribe to a human creed, and labor to bring about the coveted unity expressed in the New Testament by bringing all under creed power and human leadership. The other class, seeing the wrongs of this position, pass over to the opposite extreme, and under the claim of right of private judgment in all matters of conscience, become unteachable, restless under the pure restraints of scriptural discipline, and reject all rule and authority in the church. Between these two extremes may be found the harmony of Scripture, and that state of unity in the church expressed in the New Testament, as taught by Christ and his first apostles. This unity is secured only by the principle of mutual obligation.

There is no relation which men sustain to each other in this life that demands mutual obligation more imperatively than church relation. God has ordained it, and has set forth in general terms in his word the duty of ministers and those that are ministered unto. And not only has God’s word spoken in general terms of the mutual obligations of all the members of the church of Jesus Christ, but it also enters quite minutely into the several duties of pastor and people, and the relation which the several members sustain to each other.

First-day Adventism has been terribly cursed with the reckless spirit of ultra come-outism. And, with very many, organization and order have been regarded as an abridgment of religious liberty. These would have every man and woman constitute an independent church, each moving off toward Heaven according to his or her own plan. And these sometimes cherish a spirit of bitterness against the doctrine of mutual obligation. This is in harmony with the untamed and almost untamable feelings of unsanctified independence, and natural self-sufficiency. It is most probable that many of these persons grew to manhood and womanhood without learning submission to parental government, and the result of that terrible mistake is now seen in their Christian experiences.

The manifestation of this spirit may be expected in the rash and irresponsible, in any cause and at any time. And that it should be largely manifested among Adventists, who left the different religious bodies in expectation of the speedy second advent, is not so remarkable. But that any—after the lapse of more than a quarter of a century, during which time the baneful results of ultra come-outism have been fully seen in those Adventists disposed to fanaticism—should reject the doctrine of mutual obligation, so clearly taught by the Sacred Scriptures, is astonishing. We most clearly recognize a vein of insanity in this wild spirit of insubordination.

When the word of God most distinctly teaches order, organization, and mutual obligation; and the experience of thirty years has shown the ruinous results of extreme come-outism, as manifested in connection with the advent cause, any Adventist who will still cherish this spirit must be regarded as being highly tinctured with what is called “religious insanity.”

We are happy to say, however, that at an early date in the history of Seventh-day Adventists, the subject of organization and order took strong hold of our people, and has saved us from many destructive influences to which first-day Adventists have been exposed. But the subject of mutual obligation should be more fully impressed upon our people. In some respects the cause languishes for want of a better understanding of this great subject.

God is the same in all dispensations. The great principles of his moral government are as changeless as their divine Author. We solemnly protest against the heresy that the law and the gospel are opposed to each other. We have no sympathy with that lax gospel that contrasts the rigor of divine truth from God to the people through Moses, with the freedom of divine truth from God to the people through Jesus Christ. God is the same, yesterday, to-day, and forever. Moral principle is the same in every age.

And while it is freely admitted that all those shadowy ceremonies, which found their substance in the death of Christ, and in his ministry, were blotted out and nailed to the cross of Jesus Christ, it is denied that the death of the Son of God, or the change of dispensations, in the least degree, affected those moral principles underlying the Jewish religion. These demanded of the people, order, neatness, cleanliness, justice, mercy, and benevolence to the widow, the fatherless, and the suffering poor. The carrying out of these pure and indispensable principles required the most thorough organization, the most willing subordination to God’s appointed instrumentalities, and the strictest obedience to the voice of divine truth from Heaven to the people through Moses.

With this view of the subject, let us look back to the organization and order of the Jewish church found in the books of Moses. And while we may admire that organization, and wonder at the divine perfection of the principles of purity, order, mercy, and justice, underlying God’s great system of truth urged upon the Jewish people, let us learn lessons from the voice of God to his ancient people.

Gospel order is a theme of much interest. New Testament scripture, and also the very nature of the case, both declare the necessity of church organization and order, as much in the Christian as in the Jewish age. The apostle in 1 Cor. 12, has illustrated a well-organized church where all the members act under a sense of mutual obligation, by the human organism in which all the members act for the mutual good of all the other members.

The apostle speaks of the figure thus, “But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you.” Verses 20, 21. And then Paul speaks of the great fact illustrated as follows, “Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers; after that miracles, then gifts of healings, helps, governments, diversities of tongues.” Verses 27, 28.

In his epistle to the Romans, the apostle speaks pointedly and fully upon this subject. His words are so very precious in which he sets forth the labors of love of the entire church which carries out the holy principle of mutual obligation, that we quote largely, “For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another.”

“Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them that persecute you; bless and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men.” Rom. 12 : 4, 5, 9–19.

To the Ephesians he says: “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.”

The obligations of God’s ministers are great, and of vast importance. Paul gives to Timothy a most solemn charge: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” 2 Tim. 4 : 1, 2. This charge was to be handed down to successive generations, to the close of the Christian age, as may be seen by chapter 2 : 2: “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” The minister of Jesus Christ, then, is under the most solemn charge to preach the word of God, and to perform the specified duties of the ministry with faithfulness.

Again, in Paul’s memorable address to the elders of the church at Miletus, he uses these wonderful words: “Take heed, therefore, unto yourselves and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God.” Acts 20 : 28. And Peter exhorts the elders thus: “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. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Pet. 5 : 2–4.

These are a few of the many pointed testimonies of the Sacred Scriptures which set forth the duties of those who are called of God to preach the word, and take the oversight of the church. But while God’s word clothes the holy ministry with authority, it distinctly states the qualifications and work of a true minister, and does not lay the church under obligation to follow the minister only as he follows Christ, and does the work which corresponds with his holy calling. There is one of those remarkable texts in which the duty of the people is clearly expressed, and the qualifications and good works of the minister are surely implied: “Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation, Jesus Christ, the same, yesterday, to-day, and forever.” Heb. 13 : 7, 8. And in still stronger language, Paul commands, “Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account.” Verse 17.

The obligations of minister and people are mutual. God designs that those who preach the gospel shall live of the gospel. While the minister feeds the flock with spiritual bread, it is their duty to communicate to him of the good things of this life. Their duty is as clearly defined in the word of God as the minister’s duty is to preach the word and to take the oversight of the flock. And while it is the privilege of the true minister to wear physically and mentally in his arduous, never-ceasing, energetic toils to save souls, and to feel the liveliest interest and the most fervent love for them, it is also the happy privilege of all the members of the church of Christ to esteem such very highly for their very work’s sake.

God’s true ministers are workers, and are to be valued and esteemed, according to their works. Heaven never designed a band-box ministry, men who become religious pets, whose strongest effort is to please, instead of reprove, the people. The world is cursed with self-caring ministers, full-fed, thick-meated, dough-faced, putty men, who accomplish no real good in the world, and die church paupers. They may have worn the title of the Christian ministry, and borne a ponderous weight of ministerial dignity, and yet never have been baptized into the real feelings of a true minister, never having experienced that tender love, and yearning of spirit for poor sinners for whom Christ died, such as the Holy Ghost implants in the hearts of those qualified for the work of the ministry.

J. W.