Divine Government

by T. W. FULLERTON, MELBOURNE | Category: General | Oct 1950

It has always been in the purposes of God to have on earth a people subject to His revealed will, a sphere where the will of God is done on earth even as it is done in heaven, though with earthly limitations due to human frailty. Such a sphere called for a people amenable to divine rule and government, and recognition of and subjection to such government have always been the way to highest blessing.

It is true that, in the affairs of men and nations, "The heavens do rule", and amongst the children of men who have learned this by experience was Nebuchadnezzar, king of Babylon, who had to know, despite the fact that he was the conqueror of kingdoms, and Babylon had become great under his sway, that "The Most High ruleth in the kingdom of men"; and when his lesson had been learnt, could confess, "He doeth according to His will in the army of heaven and amongst the inhabitants of the earth" (Daniel 4.25-85). This principle is true in all ages amongst men and nations of the earth, irrespective of whether or not His authority is recognized, for "He putteth down one, and lifteth up another" (Psalm 75.7.).

But that of which we write is the government of, and subjection thereto, of a willing-hearted people, who have recognized not only the sovereignty of God, but have known His loving-kindness in redemption, and as a result yield Him their unfeigned allegiance, and submit to the government of His appointment.

To govern means to rule, steer, pilot or direct, and to be governed implies a willingness to be piloted or directed along a certain course. There have always been those of whom it could be said, "They despise government" (2 Peter 2. 10, A.V.). Knowing no controlling authority, they are "a law unto themselves." How increasingly evident is this spirit to-day amongst men, and even amongst children of God!

We will now look briefly at sonic examples of divine government through the ages. First, we see it vested in Adam as he was commissioned to rule over all created things (Genesis 1.26, etc.). When, however, the man rejected the authority of his Creator, as a natural consequence the world of created things rebelled against the authority of the man.

Later we see how to Abraham was entrusted certain divine principles for the government of his household (Genesis 18. 19). 'For I have known him to the end that he may command his children and his household after him, that they may keep the way of the LORD to do justice and judgement, to the end that the LORD may bring upon Abraham that which He hath spoken of him." In Genesis 22. we see the result of this divine government in Abraham's household, as Isaac is willingly led forth to Mount Moriah, and there bound upon the altar. We see it also in the ease of his servant going forth at Abraham's bidding to seek a wife for his master's son (Genesis 24.). Abraham had governed his house for God in a day when there

was little fear of God amongst men. He himself had heard and obeyed the divine call to come out of Ur of the Chaldees, and the example of that obedience had won the confidence and respect of his household, who as a result were willing to be piloted and directed by him.

Passing on to the nation of Israel, it is recorded in Exodus 24., that they entered into covenant relationship with God upon their profession of obedience: "All that the LORD hath spoken will we do, and be obedient" (verses 3 and 7). They had known redemption from Egypt's judgement, and deliverance from its bondage. Moses had been magnified in their sight as the divinely chosen ruler of God's people, and others are associated with him as rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens (Exodus 18.) in the government of this people. Laws, statutes and judgements were given to be kept, and the God of Israel was to dwell in their midst; but because of sin, the plague of man's heart, Israel would be a people subject at times to failureand rebellion, and there must needs be government. There must be those responsible to see that laws, statutes, and judgements were taught and observed, and that every transgression and disobedience received a just recompense of reward: and this because of the holiness of the One who dwelt amongst them.

Israel was slow to see that the divine government to which they were subject was for their highest good and blessing: such government being to guide them past the pitfalls and deliver them from the corruption of the nations of Canaan, to the end that they might be a blessing amongst the nations of the earth.

Examples of rebellion against that rule are given; rebellion which was swiftly and summarily dealt with (Numbers 12. and 16., etc.).

At a later date we find Israel's Godward life at a low ebb. Divine government had been set aside, and every man did that which was right in his own eyes (Judges 17.6 : 21.25). Here the ever-present tendency of the human heart had asserted itself amongst God's people, and concurrent with the breaking down of divine government came the repeated periods of servitude to the nations of Canaan.

Again, in the days of David we see divine government in operation. David had been divinely chosen as king, a man after God's own heart. He had won the confidence and allegiance of Israel, and despite his failure it is recorded concerning him in Psalm 78.72, "He fed them according to the integrity of his heart; and guided them by the skilfulness of his hands." The days of David, and of his son Solomon, were days of blessing for Israel, because of subjection to divine government through these divinely chosen rulers.

The question now presents itself-Is there on earth to-day any form of government which can be truly said to be divine? Does not such a question strike a chord in the hearts of children of God, who long to manifest their loyalty to God's absent King, by bowing in subjection to that manner or form of government He may have chosen to carry out His revealed will?

The Scriptures alone can supply the answer to our query. Democracy, the rule of the people in choosing a government by popular vote, has much to commend itself amongst men, but it has no place amongst the people of God. Many children of God to-day have apparently no exercise regarding this matter of divine rule, or, if they have, dismiss thoughts about it with the suggestion that the Spirit of God rules in the heart of the individual believer, who is responsible to Christ as his Saviour. We believe there are many who seek to conform their manner of life as individuals to the standard of the Scriptures yet overlook the fact that provision has been made under the New Covenant for the divine government of a collective people, not only in apostolic days, but up to the end of the age, when the Lord shall return and take away His blood-bought Church. Gifts were given by the ascended Lord to the Church which is His Body (1 Corinthians 12. 28, etc.). Amongst those gifts were

governments," and in the New Testament is accorded the operation of these gifts in their proper sphere, " Churches of God." Apostles, as those who had seen the Lord and had been commissioned by Him, were removed by death. Some special powers, temporarily given, ceased with the passing away of the early days of the dispensation (for each successive dispensation has been ushered in with the manifestation of signs and wonders), but the necessity for other gifts remained. The people of God, gathered in Churches of God, must know divine government. "The faith once for all delivered to the saints" (Jude 8) had been given to be kept, and government was necessary as in past days, to which we have referred. But what manner of men are they into whose hands such government is entrusted, and how does it function? Firstly, they who so govern must be men who themselves are subject to Christ as Lord, and have manifested that subjection in bowing to " the Faith." Thus they are found in churches of God, and are known as men of integrity and character, though failing as Abraham, Moses, David and others have failed, yet whose steadfastness of purpose mark them out as those qualified and fitted to govern God's people. They are described as elders or overseers-men who go before and are examples to others. They are not made by men, but by the Holy Spirit (Acts 20.28). Their qualifications are seen in 1 Timothv 3 1-11 and Titu~ 1 5~(~ They are not infallible, but are men in whom these qualities predominate. In connexion with their work in Derbe, Lystra, Iconium and Antioch of Pisidia we read that Paul and Barnabas pointed out such men in every church (Acts 14.28). Titus, himself an elder, had the responsibility of appointing elders in every city in Crete where a church of God was found (Titus 1.5).

In the government of the churches of God found together in "The Fellowship of His Son" (1 Corinthians 1.9) there must be unity and oneness of mind in matters of doctrine and practice. Difficulties would arise which, unless properly settled in the fear of the Lord, and according to His revealed will, would destroy that

unity. When such a difliculty arose in the early days of the dispensation, a matter affecting not merely one church but the Fellowship, it brought together the apostles and elders to consider the matter (Acts 15.). Subjection to the Lord and to one another was manifested, and oneness of mind reached. The mind of the Lord was clearly seen. Back to their respective churches or allotted portions went those who had travelled to Jerusalem, rejoicing that the disturbing disunity had been removed. There must therefore be continual intercourse aud contact amongst those who rule, and a spirit of humilitv and subjection to the Lord and to one another. There must be, as in Acts 15., the times of conferring together to seek the mind of the Lord for the government of God's people.

There are some very definite rules for the operation of divine government within the churches of God. There were those who must be admmished, those who must be encouraged, those who must be supported (1 Thessalonians 5. 14), those who needed correction (2 Timothy 2.25), those who must be publicly noted or named for unruliness (2 Thessalonlans 3.14). The heretic or self-opinionated, self-choosing man must be rejected (Titus 3.10), the assembly needed to be guided in putting away the sinning one (1 Corinthians 5.), and in receiving back the repeut ant one (2 Corinthians 2.). It is enjoined upon the elders not to "lord it over" the charge allotted to them, but to be ensamples to the flock (1 Peter 5.3).

In 1 Thessalonians 5.12, 13, the saints are besought "to know" and "to esteem" those who are "over them in the Lord," whilst in Hebrews 13.7 the exhortation is to "remember them that had the rule over you," and in verse ~ 7 it is, "Obey them that have the rule over you."

These things we submit as presenting the pattern for divine government under the New Covenant, such government operating only where there is a people together, owning the authority of Christ as Lord, having submitted to the divine principles of Acts 2. ~, 42, not merely an independent company of Christians, but a community composed of the churches of God, with one united oversight or elderhood operating throughout the whole. This is the pattern to which those found together to-day, as churches of God, seek to conform. There is a day to come when the government shall be upon Christ's shoulder (Isaiah 9.6, 7), and the law shall go forth frorn Mount Zion and the word of the LORD from Jerusalem (Micah 4.2); but that day is not yet; and children of God to-day should be exercised concerning their responsibility to be found in the place of divine government.

Why are many beloved children of God not found therein? In some cases we know it to be because of ignorance of divine principles:

in other cases it is becanse of that evil ever present in the humaii breast, for every man to be a law unto himself, and to do that which is right in his own eyes. In the light of the solemn issues of the Judgement-seat, we bring these matters before beloved brethren in Christ.

<Author:T. W. FULLERTON, MELBOURNE>

T. W. FULLERTON, MELBOURNE | Oct 1950
General