The Unity Of

by Hyland, T. M. | Category: Apostolic Teaching | Apr 1957

We directed attention last month to the initiation of the work of God on the day of Pentecost and, in particular, to the constitution and development of the church of God in Jerusalem. The prominence given to these matters in the early chapters of Acts is evidence of their importance.

Our Lord indicated to His apostles that they were to begin at Jerusalem, extend their activities to all Judea and Samaria, and thence to the uttermost part of the earth. To trace these movements in detail is beyond the scope of this brief outline, but an important juncture in the progress of apostolic witness occurred when the work spread to Antioch in Syria and resulted in the formation of a strong and vigorous church of God in that city. It is important to observe that this development was the result of the preaching of men who were already identified with the church of God in Jerusalem and that the work was fostered and sustained by the sending of adequate and authoritative help from that church. This was a characteristic feature of the work of God in those days. Churches of God did not spring up sporadically. They were planted by those who were already together in that capacity. The work was one and its development was the result of the movements of the Spirit of God, who not only chose and fitted men for this purpose but also directed them to the precise localities in which they were to labour. This is demonstrated in the history of the Acts and from chapter 13 onwards the narrative proceeds to reveal the strategy of the Spirit of God in directing the course of the work to the uttermost part of the earth.

While at Antioch, Barnabas and Saul were called to undertake the journey to Cyprus and Asia Minor which is described in Acts 13 and 14. The Holy Spirit first called these men to the work and then communicated His choice to the assembled prophets and teachers of the church of God in Antioch:

"The Holy Spirit said, Separate Me Barnabas and Saul for the work whereunto I have called them" (Acts 13. 2).

So that these two servants of the Lord went forth with the full fellowship of their brethren. Here, again, we have clear evidence of the acceptance of joint responsibility. The action of the Holy Spirit, the response of the brethren in Antioch and the recognition by Barnabas and Saul of the fellowship of that church, all indicate the deep unity which existed amongst the people of God in those early days. And Barnabas and Saul not only acknowledged the close fellowship of the church in Antioch, they also recognized their joint responsibility with the apostles and elders at Jerusalem (Galatians 2.1-10). There were a harmony and cohesion about this whole undertaking which gave it the hall-mark of divine authority. On the completion of their mission Barnabas and Saul returned to Antioch, "gathered the church together," and "rehearsed all things that God had done with them, and how that He had opened a door of faith unto the Gentiles " (Acts 14.27).

At this juncture of the narrative of the Acts a crisis occurred in the affairs of the churches of God of apostolic days. This crisis was so serious as to threaten to disrupt those churches into rival factions. It was resolved and surmounted by the conference of leaders described in Acts 15. At this conference delegates from Antioch conferred with apostles and elders at Jerusalem. Leaving aside, for the moment, the particular question which was the cause of those difficulties, let us observe that division was avoided and harmony preserved by the recognition by apostles and elders of their joint responsibility for the care of those churches. Here, then, is a clear indication of the relationship of those churches of God to each other. They were not independent but interdependent: and their unity was assured by an elderhood whose responsibility it was to consult together, and, by spiritual discernment and mutual subjection, to reach oneness of mind.

The conduct of the conference of Acts 15 was a model of restraint and wisdom. While at the outset there was much questioning they eventually came "to one accord" and their decision is stated to conform with the mind of the Holy Spirit (Acts 15.28). The clear inference from the account of that meeting is that without such a conference of leaders those formidable difficulties could not have been resolved. Its outcome was a great blessing to those early churches and the signal for a great forward movement in the work of God.

It is sometimes contended that this conference at Jerusalem was a special gathering convened for a special purpose which is not likely to recur, and that therefore there is no precedent here for our guidance in relation to the regular oversight of the churches of God. Doubtless, this was a unique occasion, but if the procedure adopted was necessary and wise surely it is worthy of imitation. Indeed, we have no authority to discard it, much less to view such a valuable means of maintaining unity as heterodox. What is the alternative to conference among leaders? Independency, disruption and division. History abounds with sad examples of this, and there is abundant evidence .of it today. Those who urge to the extreme the complete independence of each local church today are beset with a wide divergence of view on many matters of crucial importance, and this, in itself, is sufficient condemnation of the unsoundness of their position and a demonstration of the wisdom of conference among leaders on the model of apostolic example in Acts 15.

The resolving of those difficulties at the Jerusalem conference consolidated the divine movement of those days and enabled further progress to be made. Under the guidance of the Holy Spirit the servants of God pursued the objectives laid down by the Risen Lord before His ascension to the Father. Preaching and teaching they went forth to further fields with the result that churches of God were established at strategic points in the Roman world. A striking example of the strategy of the Spirit of God in directing the plan of operations is given in Acts 16.

"And they went through the region of Phrygia and Galatia, having been forbidden of the Holy Spirit to speak the word in Asia; and when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not; and passing by Mysia, they came down to Troas. And a sision appeared to Paul in the night; There was a men of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us" (Acts 16.6-9).

It was not that the message of Life was not to reach to Asia and Bithynia, for we know that it bore much fruit in both these provinces, and that several churches of God were subsequently established in them. But at that juncture the Spirit of God was guiding these devoted pioneers to Europe. The stirring record of the experiences of Paul and his fellow-workers in Philippi, Thessalonica, Beroea, Athens and Corinth is well known. This journey formed a very important link in the chain of apostolic witness, and the churches of God planted in Philippi, Thessalonica, and Corinth were greatly used in the furtherance of the work of God in that part of the world.

We close this paper with a reference to Paul's work in Corinth, because the church planted there occupies a unique place in the New Testament. Paul's two epistles to the church of God in Corinth contain a wide range of instruction in regard to church constitution and practice. They warrant very close attention.

The city of Corinth was a great centre of commerce and was also notorious as a place of immorality and profligacy. Paul arrived there alone, fresh from his encounter with the philosophers on Mars Hill. By this time he was the veteran of many campaigns with vast experience of spiritual conflict. He was one of God's great men, an ambassador of the court of Heaven, and yet he slipped into Corinth unknown and unnoticed. In his heart was the message which was soon to make an assault on this stronghold of the Devil and gain for Christ a foothold in the province of Achaia.

Working at his trade as a tent maker during the week, on the sabbath days Paul reasoned in the synagogue and sought a hearing for his message among those who gathered there. He was acutely aware of his own inadequacy for the difficult task he had undertaken. "I was with you," he says, "in weakness, and in fear, and in much trembling " (1 Corinthians 2.8). And yet he laid his plans and decided on the methods he would adopt with deep spiritual insight into the nature of the problem of Corinth. Here is his own account: "I came not unto you with excellency of speech or of wisdom, proclaiming to you the mystery of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified" (1 Corinthians 2.1, 2). Noble resolve of a devoted servant of Christ!

When the apostle's fellow-workers, Silas and Timothy, arrived from Macedonia "Paul was constrained by the word" (Acts 18.5) and his preaching took on a more aggressive note. Then the storm broke, opposition was aroused, and Paul withdrew from the synagogue. But his work in the synagogue had borne valuable fruit, and a meeting place for the converts was secured in the house of Titus Justus nearby. The opposition was so fierce and so frightening that the apostle needed to be assured and encouraged by a divine visitation. Thus strengthened he toiled on, spending a year and six months in Corinth and leaving there, on his departure, a church consisting of many believing and baptized Corinthians. Consideration will be given to teaching relative to our subject in the first epistle to the Corinthians in our next paper, if the Lord will.

We have sketched the progress of the work of God in the Acts narrative to this point to emphasize its unity and coherence. The principles and methods of apostolic teaching and practice are on record for our guidance, embodied in the Faith which was once for all delivered to the saints. They stand out in contrast to the confusion and division which we see around us today. We cannot hope for a general return to apostolic simplicity and unity in regard to principles of gathering for God's people. Error is too firmly entrenched. It is for each one to examine his own conscience in the light of New Testament teaching. If what we have set forth is sound then our present attempt to give effect to it should not be dismissed as unworthy of serious notice.

Hyland, T. M. | Apr 1957
Apostolic Teaching