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Review and Herald, Vol. 48, No. 21.

Who Are the False Teachers?

Review and Herald

Nov 23, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 23, 1876

Who Are the False Teachers?

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.
(Concluded.)
TEXT: “Yea, and all that will live godly in Christ Jesus shall suffer persecution.” 2 Tim. 3:12.
Another thing they did not like of Christ,—he condemned their feasting. “And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father’s house a house of merchandise.” John 2:15, 16. At this they became angry; and no wonder they did. They wanted to make money out of the cause of God. To do this they had turned God’s house into a place of feasting, and of buying and selling. If Christ did these things there, turning them out, and whipping them as they went, what would he do in the modern churches with their feasting, eating, and drinking? How do they now make God’s house a place of merchandise, with their festivals and various entertainments to call in the young and frivolous, the proud, and the lovers of pleasure! This they do, that they may gather in a little money, perhaps to pay their preacher, or to raise the debt of the church, which, of their own means, they are too stingy to pay.
About another thing they found fault with Christ, which objection is strongly urged against our work. They said he made division. “And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.” Luke 23:5. Said they, This man stirs up the people. Before his coming we were a quiet people; now see how we are divided, and what an uproar there is. One believes one thing, another something else. We cannot have such confusion. We will put him out. The great trouble then, as now, was not that the truth was not preached, but that men were drawn away from their church. Hear what the chief priests and Pharisees said: “If we let him thus alone, all men will believe on him; and the Romans shall come and take away both our place and nation.” John 11:48. What did they say? If we let him alone, said they, all men will believe on him, and our cause and our craft, yes, that will go, and our church will go. What were they so zealous about? It was our church, our church; our temple, our temple. They said, If we let him go, he will ruin our Society. There is the point. When men depart from God, it is, our church, and not God nor his truth. These men deceive their souls thinking because they love their church so much, of course they must love God a good deal. But what is it a man wants to love? It is the truth of God and men’s souls that one must love.
Another thing concerning Christ’s work was said: “Are you also deceived? Have any of the rulers and Pharisees believed?” Said they, We never heard such words before. Yes; they acknowledged that what they heard was wonderful, but they must first look around and see who were believing these things; and if the rulers and the Pharisees, or in other words, if the rich people, the church members, and their ministers, accepted the doctrine, they would; but if not, they would follow them in opposition to it. Dear friends, do not hang your souls upon some other man’s sleeve. Hang them upon truth, and God, and righteousness, and you may rest securely. Of these spiritual teachers, Paul says, “For I bear them record that they have a zeal of God, but not according to knowledge.” Rom. 10:2. Then there would not be safety in following such guides, for they are blind leaders of the blind, and both would fall into the ditch.
Take the case of the young man born blind, to further illustrate the point. He was a poor young man, not educated for the ministry, but he could tell more about Christ than any of them knew. But in answer to his narrative they said, “Thou wast altogether born in sins, and dost thou teach us? And they cast him out.” John 9:34. Said they, How is it that you, a poor sinner, dare to get up here and teach us that we are all wrong? Turn him out; and so they put him out. These men were so proud, and knew so much, they could not learn anything from that humble man. This gives us the reason why so many great men have never accepted the truth of God. Here is a man who has graduated, and is really a learned man. Now because a humble man making no pretensions to an education comes along and presents the simple truths of the Bible, he is not going to learn of him. This is simply from their pride of opinion. They will not bow down to the preaching of the simple word of God. They want something of greater pretensions. The truth of God is too plain and simple. Remember, it is always the humble, the poor, whom God has chosen for his instruments. Paul says, “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are.” 1 Cor. 1:26–28.
Notice the characters in the Bible who stand out prominent in reforms, such as Elijah, John the Baptist, Christ, &c. They were men who talked in strong language, and dared to call sin by its right name. They were fearless in reproving wrong; and believing they were right, they boldly declared the truth of God. The man of God who sees sin in the midst of his people will not smooth it over. Christ did not do it. A true prophet will not cry peace and safety, nor is it in the Bible.
See what they said of Paul (and I never read it but what I am reminded of modern accusations), “For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes, who also hath gone about to profane the temple; whom we took, and would have judged according to our law.” Acts 24:5, 6. Yes; they called Paul a “pestilent” fellow. That was a pretty bad name. Hear his reply: “And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: neither can they prove the things whereof they now accuse me. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets.” Acts 24:12–14. That is the way God’s servants can always say. To our accusers we can boldly say, Neither can you prove the things whereof you now accuse us. But this we confess, that after the way which you call heresy, so worship we the God of our fathers, believing all things which are written in the law and the prophets. God is our judge, and there we stand.
I propose now to come to what the Bible says about false prophets in the last days, for there are to be plenty of them. Let us first see if we are the ones. “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of.” Matt. 24:45–50.
The faithful and wise servant is compared to a householder giving meat in due season to his household. What is it to give meat in due season? Is it only to furnish his table with those articles which are suitable merely for the winter months, or as regular supplies, such as bread, meat, potatoes, coffee, &c.? This would hardly be giving meat in season. But rather, when the fruits of the season are in market he provides for the table such fruits as are seasonable. If it is strawberry season, or peach or pear season, it would not be seasonable to have dried apple sauce, or something else adapted to the winter season, though it would be well and proper enough for that time. Giving meat in due season, then, is for the householder to furnish his guests with the fruits as they come along, each in its season. So it is with the faithful and wise servant. He gives to the people those truths applicable to the time. It is truth for to-day, it is present truth.
The meat in due season spoken of in our text is the truth of our Lord’s second coming. It would not be meat in due season simply to talk about the first advent or the flood. In the verses quoted above, there are two classes brought to view down here,—the wise servants and the evil servants. The wise servant says, The Lord is coming, get ready for him; and the evil servant says, My Lord delayeth his coming; and he begins to smite his fellow-servant who is talking of the Lord’s coming. He also eats and drinks with the drunken. I can never read this description without thinking of the modern festivals. How is this? A church festival is proposed. The advertisement goes out something like this: CHURCH FESTIVAL! Everything good to eat! Come old, come young, come all. The table is set in the house of God, loaded with everything to eat, rich and abundant, to tempt the appetite after they have already eaten three square meals. Now who is it that comes? See, that young man who loves fun, that young lady who cares nothing about the church or religion, are there. That drunkard comes, and the minister is there. No one is excluded. There they eat, and feast, and have fun, together in the house of God. In Michigan, at one of these festivals in the house of God, a minister killed himself by feasting thus. This is a fact; and I say that these things are a shame, and they ought not to be allowed anywhere. We read, “And they shall begin to eat and drink with the drunken.” Brethren, whether the last days have come or not, that picture will be fulfilled when they do come.
In the following from Paul, we have a still farther description of the last-day teachers: “But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.” 1 Thess. 5:1–5. Here is a sign given of the last days: “When they shall say, Peace and safety, then sudden destruction cometh.” This is the first class spoken of. What about the brethren at that time? “But ye, brethren, are not in darkness that that day should overtake you as a thief.” Those who are saying, Peace and safety, will be overtaken as a thief in the night; and they are among those we read about in Matthew, who say, “My Lord delayeth his coming.”
In 2 Peter 3, we read of the same class of men: “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of,” &c. 2 Pet. 3:3–5.
A scoffer is one making fun and ridicule. One man steps up and says, I don’t see any more signs of Christ’s coming or the end of the world, than at any previous time; and they will argue that all things continue as they were from the beginning. Peter tells us they are willingly ignorant. Even ministers will scoff, and ridicule the idea of the end of the world, and shut their eyes to all the plain testimony of the Bible, saying, Peace and safety, a good time coming, a millennium is before us, when all shall know the Lord. The minister and the people are agreed; and so that day comes upon them unawares, in a day when they look not for him.
Who, then, are going to be the false prophets in the last days? Are they those who are warning the people, telling them that the Lord is coming, that the end is near, and that they are to prepare for it? No; it is those who oppose it. Says the prophet Jeremiah: “They have belied the Lord, and said, It is not he; neither shall evil come upon us; neither shall we seesword nor famine.” Jer. 5:12. As a man of God, I must warn this people. Be careful that you are not deceived with this cry of peace and safety. There is wrath coming, for the mouth of the Lord hath spoken it, and it will burst upon this people. By heeding the warning voice all may escape it; but alas! but few will give ear: the mass will rush on, giving heed only to fables, and the day of God will come upon them unprepared. They will be taken as a thief in the night. The prophet speaks further: “They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper: and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be avenged on such a nation as this? A wonderful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?” Jer. 5:28–31.
Here it is: Like people, like priests. The priests study to please the people; they speak smooth words; they say, “Neither shall evil come upon us; neither shall we see sword nor famine,” and the people love to have it so. I tell you the truth, my friends, when I say that there is many a man who stands in the desk to-day whose mouth is muzzled; for he knows if he speaks out against the sins of the church they will not have him any longer to preach for them. He will lose his place with a good salary. To be retained by them he must smooth down the truth, for they will not bear it. Does not everybody know this to be so? Of course they do. The ministers themselves know it.
Again, in 2 Timothy 3, we have a full description of how it shall be in the last days, among those having a form of godliness. “This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.” 2 Tim. 3:1–5. This may be called an age of feasting and of amusement. There seems to be a strife to see who can make the most pleasure and fun. How is it to be in the last days? Says the apostle, “Lovers of pleasures more than lovers of God, having a form of godliness.” The word of God says it will be so. Brethren, there is where we are now. Not this feature only, but all the above-mentioned sins we see prevailing among professors and in our modern churches. From such we are exhorted to turn away.
False teachers, then, as we have seen, always teach to suit the people, and practice that which is popular. But those really sent of God always have an unwelcome message of reproof and warning, not only for the common sinner, but for the church. Hence persecution is always sure to be their lot.

THE TRIUMPHAL ENTRY.

Day of rapture, past comparing! Done, the desert's long wayfaring! Past the Jordan, banners bearing!
On sweet Salem fondly gazing— Bulwarks, towers, and walls amazing— Burst, O heart, with song and praising!
Oh! how passing fair she lieth, City where no sufferer sigheth, In whose homes no child e'er crieth; No one wearieth, no one dieth.
Oh! ecstatic, swift transition! From the waste to fields Elysian! Up from faith to perfect vision!
Doubt is slain, and vanquished sighing! Chained, Captivity is lying! Tyrant Death himself is dying!
Sword and mail from strife laborious, Gleaming in the pageant glorious, Pass the jeweled gates victorious!
Kings and priests from every nation, Celebrate Christ’s exaltation; Hail him, Captain of salvation!
He, by death and hell once wounded, Now by loyal hosts surrounded Hears the triumph-anthem sounded.
Million-voiced the mighty chorus: Worthy Jesus to reign o'er us! He hath paid the ransom for us! He doth endless life restore us!
Oh! thou song of bliss eternal! Oh! thou land forever vernal! Oh! thou day of light supernal!
As the hart, athirst and panting, So our weary souls are fainting, Quick to taste thy joys enchanting.
Sound, O trump, thy note of thunder! Rend the clouds of night asunder! Bring the day of blissful wonder!
—Illustrated Christian Weekly.

THE COMMANDMENTS.—PART 1.

By A. C. Spicer

God's Distinguishing Care of Them.

I. Belief. It is believed that the import of the Bible teaching is that God's moral law, substantially as set forth in the ten precepts of the decalogue, is and has ever been the constitution of God's moral government in the universe, the basis of his government on earth, and the rule by which he has ever administered his government of men. As such it is believed that God has ever been jealous for the honor of that law, has ever sought with pains-taking care to secure obedience to it, ever rewarding the good for obedience thereto, and punishing the disobedient for violating it.
It is believed that it was for dishonoring it that the race was pronounced guilty, was driven from the garden of Eden, deprived of access to the “tree of life,” and consigned to mortality; that to secure honor to it and hence to God as law-giver, God, through his Son, at once entered into a covenant of grace and mercy with Adam, promising redemption through the sacrifice of that only and beloved Son, and salvation to the race through faith therein and obedience to the law of God; that that covenant of salvation through a crucified Redeemer was often repeated throughout the patriarchal ages, and that during all those ages God by his Son was ever untiring in personally teaching that law to man, and was ever jealous of its honor even consigning the antediluvian world to a watery grave for dishonoring it.
It is believed that this moral law was the basis of the covenant with Noah that the world should not again be drowned, Gen. 9:8–17, and to secure obedience to it was the object of that covenant, as it is believed that obedience to this moral law was the “righteousness” which Noah “preached” before the flood.
II. Knowledge.
1. It is clearly set forth in God's word that the moral law was the basis, and obedience to it the direct object, of the Abrahamic covenant of grace and salvation which was repeated to Isaac, to Jacob, and finally confirmed to Israel.
2. In the wilderness of Sin, the Lord especially tested the people “whether they would walk in his law, or not”; the Sabbath commandment being especially applied as the “proof.” Ex. 16.
3. Then preparatory to the rehearsal of the moral law in ten distinct commandments from Mt. Sinai, the Lord specially pre-announced his intention to further prove the people by lessons disciplining them to obedience, and required of them a solemn covenant to obey his voice and keep his law. Ex. 19.
4. That he might most emphatically impress them with the importance of his moral law, the Lord formally and with great circumspection pre-declared to the people his purpose to speak these words in their hearing, declaring the object to be, that hearing thus from him they might “believe forever,” and impressively demanded of them personal cleansing and special preparation during three days to hear them, and that they should be especially instructed and sanctified, and that even the very mountain, from the summit of which they were to be by him spoken, should be set apart as holy.
5. The Lord did so rehearse his moral law from his place on the mountain summit, in an articulate and “great voice,” “in the hearing of all the assembly” of the people, under circumstances most emphatically impressive, and accompanied by demonstrations of the Divine presence and power of the most sublime and awful grandeur ever known to man, so anxious was he to suitably impress the people with a due sense of the importance and value of that law to them. No other law, precept, commandment, statute, judgment, or ordinance was ever thus formally and personally spoken by God in the hearing of all the people. This distinction as to manner has weight in it.
6. The distinction as to the time of giving these commandments should be carefully noted as it is an astonishingly common thing that people, and even Bible readers, connect all from the beginning of Ex. 20 to the close of that book together, making no distinction as to matter, manner, or time, in respect to the laws or instructions given from Mt. Sinai. Hence, special attention is called to the fact that the ten commandments were rehearsed from Mt. Sinai by God at a separate and distinct time from the giving of any other law or instructions therefrom, as, when the Lord had so enunciated these, “he added no more.”
7. Another very important distinction in favor of the moral law was the engraving of it by God himself, with his own finger, on the tables of enduring stone, for absolute correctness, permanent preservation, and better facilities for instruction. Mark well this characteristic distinction. It is very important as indicating God's estimate of their importance and permanently enduring character.
8. As denoting the great value God placed upon this law, and his infinite care for its preservation as engraven, attention is next called to the fact that by God's special directions a special repository was built for it at immense cost. This ark, or golden chest, was ordained to be the receptacle and sacred repository of the tables of that holy law, which it became and continued to be for more than nine hundred years thereafter.
9. Another distinguishing characteristic may be noticed here, as conferring still higher honor, if possible, upon those commandments. In giving directions for building that ark and its enclosing tabernacle and surrounding court, the Lord said, “Let them make me a sanctuary that I may dwell among them.” So by divine directions, a mercy-seat of pure beaten gold was constructed and placed upon the ark, also two cherubim of beaten gold, their wings stretching out over and covering the mercy-seat, to be the emblematic and visible throne of the Lord as king of Israel. He said: “Thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in command unto the children of Israel. Ex. 25:22; 29:43; 30:6, 36; Num. 17:2.” These passages show clearly that the ark was thus honored with the mercy-seat and cherubim and with being the visible earthly throne of God as king of Israel, in honor of the testimony, the ten commandments, within it, and because it contained the recorded “royal law,” the constitution of God's moral government. And those ten precepts were all the law or words of any kind that it did contain. 1 Kings 8:9, 21.
Still more. That most magnificent and wondrous, divine pavilion, the emblem of Heaven itself (Heb. 9:24), the tabernacle, was built containing two apartments,—the holy place, and the most holy place, or holy of holies, into the latter of which the ark with its holy and sacred contents was placed; and there thenceforth was God's visible residence as king of Israel. Ex. 40:34, 35, a most sacred and holy place indeed (Lev. 16:2), where the Lord often manifested his glory. On that mercy-seat above that ark, and because it contained the law of God, the shekinah, the symbol of the Divine presence, rested for the next nine hundred and seven years, both in the tabernacle and great temple, and until, on account of the sins of Israel, God permitted its removal or destruction at the destruction of the temple; and from thence were the divine oracles given out in an audible voice whenever the Lord was consulted by the man of God in behalf of his people.
Mark well these distinguishing characteristics of the moral law. They are highly important. They were thus loudly spoken by God himself, that the people might hear them from him personally, and “believe forever.” They were thus engraven by God himself with his own finger, that it might be known that they came directly from him without the interposition or mediation of either men or angels, that they might be known to be correct; and on stone, that they might be enduring; and so engraven, preserved in the ark and honored by the visible presence of the Lord, that they might be ever had and regarded with scrupulous reverence as divine oracles and the will of the Almighty.
10. That ark, containing those sacred tables of the law, and because it contained them, was thenceforward borne by sanctified men with reverential step and mien, in all the journeyings, changes, and removals, of the Israelites, and protected and preserved by them with the most scrupulous, religious care, and was finally deposited in the holy of holies in Solomon's temple. During all those long centuries, God accepted it as his visible earthly throne, and its tabernacle and appointments as his earthly sanctuary; and the people held it in highest reverence and respect as such, because it contained in sacred deposit the moral, constitutional precepts of God.
11. God further characterized those moral precepts by distinguishingly honoring those who honored them and cursing those who dishonored them, and by working many miracles by their presence. But once a year only, on the great day of expiation to make atonement for the people, was even the high priest permitted to enter the holy of holies into its sacred presence. In the passage of Jordan by the Israelites under Joshua, as soon as the feet of the priests bearing the ark before the people touched the water, its waters divided, leaving the bottom of the river bare, the waters being holden back above for many miles and sustained there while the ark was borne and supported in the midst of Jordan till all the people had passed over. When the ark fell into the hands of the Philistines (which was permitted because Israel dishonored the law it contained), and was placed in the temple of their idol Dagon, that idol immediately fell down and was broken into pieces before it; and in punishment for retaining the ark those people were so afflicted with emeroids that they voluntarily returned it to the Israelites. At Bethshemesh, for profanely looking into it, the people incurred the Divine displeasure, and fifty thousand of them were struck dead on the spot. Uzzah was struck dead instantly for distrustingly attempting to steady it with unsanctified hands while being removed in a cart by David. This awful judgment filled even king David with great terror. However, after a while, he had it conveyed to Jerusalem, where it was looked upon as the most sacred object of reverence on earth, not even excepting the magnificent temple of Solomon.
Because that was accepted as God's visible throne in his earthly sanctuary, from which to dispense divine counsels and laws, from which to commune with his people and manifest his glory as their rightful legislator and governor, that thenceforth was the center of interest to the Israelites, not only in the tabernacle, but in the temple. It was so regarded by the Jews everywhere in their dispersion throughout the whole world; so did they honor the law. No other law or words were ever so honored. Has not God “magnified his law and made it honorable,” indeed? Reader, hast thou been taught those holy precepts? Dost thou believe them? Hast thou honored them? And dost thou keep the Christian covenant promise, “All that the Lord hath spoken will we do, and be obedient”?
A. C. SPICER.

THE PRIESTHOOD OF THE NEW TESTAMENT.

By John G. Matteson

The Levitical priesthood has ceased. It pertained to the old covenant which has vanished away. Heb. 8:13. In the new covenant the priesthood belongs to Christ, who is our High priest. “And they truly were many priests, because they were not suffered to continue by reason of death; but this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” Heb. 7:23–26. In the 17th verse he says: “Thou art a priest forever after the order of Melchisedec.”
This shows that there were many priests under the old priesthood, but only one under the new,—Christ, who is a mediator between God and men. 1 Tim. 2:5. He is a minister of the sanctuary. Heb. 8:2. In the old dispensation there was but one sanctuary or temple, in the new there is but one. This sanctuary is in Heaven, not on earth. “And the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament.” Rev. 11:19.
Those, therefore, who now worship God in truth and in spirit, do not worship toward an earthly sanctuary or altar, but toward the heavenly. Through faith they are begotten from above of Christ, not of a priest upon earth. Christ is their father. Isa. 9:6. He is the Prince of peace, and they are the children of peace, the children of God. “Blessed are the peacemakers; for they shall be called the children of God.” Matt. 5:9. They are the children of the free woman, if their citizenship is in Heaven, and they look for our coming Lord. “For our conversation [politeuma, citizenship] is in Heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” Phil. 3:20, 21. “But Jerusalem which is above is free, which is the mother of us all.” Gal. 4:26. Christ is the priest or head of the church, and he is the Saviour of the body. Eph. 5:23. And they that believe in his name and keep his commandments are his friends and church.
Christ is the true shepherd and bishop of our souls. 1 Pet. 2:25. And he has given or appointed in his church “some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” Eph. 4:11, 12.
Pastors and teachers are also called elders, bishops, and overseers. “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine.” 1 Tim. 5:17. This shows that there were elders in the churches who did not preach. All members should honor and obey their elders in the Lord. “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you.” Heb. 13:17. Paul called the elders of the church of Ephesus, when about to depart from Miletus, and exhorted them thus: “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, which he hath purchased with his own blood.” Acts 20:28. He told Titus to “ordain elders in every city.” Titus 1:5. An elder who is thus appointed and ordained in a church, in harmony with the mind of the Holy Spirit, possesses an office which is far more honorable than that of any minister or bishop who is called by “his Majesty’s special command.” And though he may be despised by men, yet the blessing of God will rest upon him, if he is faithful in his calling.
The office of an evangelist is to preach the word, reprove, rebuke, exhort, with all long-suffering and doctrine. 2 Tim. 4:2–5.
Prophets foretold future events. Philip the evangelist had four daughters who prophesied. And Agabus was a prophet. Acts 21:8–11.
The word apostle is from the Greek word apostolos, which means a messenger. Paul and his fellow-laborers were the “messengers of the churches.” 2 Cor. 8:23. Epaphroditus was Paul’s companion in labor and fellow-soldier; “but your messenger [apostolos].” Phil. 2:25. Thus there were more than twelve apostles in the ancient church. Silvanus and Timotheus were apostles. 1 Thess. 1:1; 2:6. Barnabas was an apostle. Acts 14:14. They were “ambassadors for Christ,” preaching the word of reconciliation “in Christ’s stead.” 2 Cor. 5:20. And the apostles, messengers, or ambassadors of Christ, have a commission from Christ, which lasts unto the end of the world. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world. Amen.” Matt. 28:19, 20.
By this commission the messengers of Christ are commanded to do three things: 1. To teach all people who will be taught; but from those who will not receive them they must turn away. Luke 10:10. Paul shook his raiment against the Jews who opposed him at Corinth, and said, “Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles.” Acts 18:6. 2. To baptize those who receive the word. “Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.” Acts 2:41. 3. To teach those who are baptized to observe all the commandments of God; for the Father and the Son are one.
Such apostles or evangelists Christ will have unto the end of the world, and he will be with them. But those who do not follow his commission should not claim to be his ambassadors. Those who gladly receive the word of God, believe and are baptized, and afterward learn to keep all the commandments of God for this dispensation, are members of the church of Christ on earth. And those who guide their fellow-men in this heavenly way, laboring in word and doctrine, are Christ’s ambassadors.
We will now consider those words in the New Testament which are translated priest, priesthood, &c. And when we learn what the priesthood is under the new covenant, we can understand wherein the Catholics, State churches, Mormons, and others, differ from the teachings of the Bible on this subject.
Hierateia, the priest’s office, is found only once, and is applied to the office of Zacharia under the old covenant. Luke 1:8.
Hieratia, the office of the priesthood, occurs twice. Luke 1:9, and Heb. 7:5. In the first place, it is spoken of Zacharia; in the last place, of the Levites. This priesthood is changed, Heb. 7:12, and transferred to Christ, who is not called after the order of Aaron, but after the order of Melchisedec. Verses 11, 13.
Hierosune, priesthood, is mentioned four times, and translated priesthood in every instance. Heb. 7:11, 12, 14, 24. The first three verses speak of the Levitical priesthood, the last of the “unchangeable priesthood” of Christ.
Hierateuma, priesthood, is found twice. 1 Pet. 2:5, 9: “Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” “But ye are . . . a royal priesthood.” It is spoken of the people of God in general.
There is, consequently, no other priesthood in the new covenant but the Melchisedec priesthood, which belongs to Christ, and that priesthood which belongs to all the children of God as they offer up “spiritual sacrifices,” and “the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to his name.” Heb. 13:15; 1 Pet. 2:5. Those who try to build up any other priesthood in this dispensation are building on sand, for they have no foundation in the word of God to build upon.
Archiereus, high priest or chief priest, occurs one hundred and twenty-three times in the New Testament, one hundred and thirteen times it is applied to the high priests of the old covenant, and ten times to Christ. The last-named places are: Heb. 2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11.
Hiereus, priest, is found thirty-two times in the New Testament. It is nineteen times applied to the Levitical priesthood; once to the heathen priest at the temple of Jupiter, Acts 14:13; twice to Melchisedec, Heb. 7:1, 3; three times to the people of God, Rev. 1:6; 5:10; 20:6; and seven times to Christ, Heb. 5:6; 7:11, 15, 17, 21; 8:4; 10:21.
The priest and church of the new covenant are, therefore, none else but Christ and his members on earth. The Christian’s temple is in Heaven, where Jesus himself ministers as our true mediator and high priest. Heb. 8:2. But the ambassadors of Christ we may call teachers, overseers, elders, bishops, prophets, evangelists, and apostles, according to the gifts and offices committed to them by the Holy Spirit.
The word “preacher” is also a scriptural expression for an evangelist. It is translated from keerux, which means a herald, a public messenger, a lecturer, author, preacher. It occurs three times in the New Testament. 1 Tim. 2:7; 2 Tim. 1:11; 2 Pet. 2:5.
Every church should, if possible, have an elder or leader; but it is not necessary that one should preach every time the members meet together. Yet it is necessary that the brethren should try to pray and edify one another, that all may be encouraged. 1 Cor. 14:31. We should sing and pray with the Spirit, and with the understanding, and help one another on in Christian attainments, doing all things decently and in order. Verses 15, 26, 40.
But, above all, we must become acquainted with the “more excellent way,” which is the way of love. Charity, or love, suffers long, is kind, rejoices in the truth, hopes all things, endures all things. “And above all these things put on charity, which is the bond of perfection.” Col. 3:14. Without this, all rules are but empty ceremonies.
“As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ; to whom be praise and dominion forever and ever. Amen.” 1 Pet. 4:10, 11.
JOHN G. MATTESON.
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