The Prayer of Faith James 5

In the Editorial in question, the applicability of James chapter 5 was made to hinge to a large extent upon the existence or non-existence of elders today. We would agree with one of the Editor’s conclusions that “there is no eldership authorised with power to administer the Spirit’s benefits as then”. But we know of no brother or ecclesia that claims that elders today are “authorised with power to administer the Spirit’s benefits as then” and the mischief in setting up an Aunt Sally to knock it down again in the guise of defending the purity of the faith is to plant in the minds of brethren and sisters the fallacy that there is that error existent in the ecclesias. It is error to hold that miracles may be performed by elders today, working with the gifts of the Spirit; but not a single ecclesia holds or teaches that. Neither is James writing about that in chapter 5. It is not error “that James 5:14-16 is as applicable today as at the time of writing” and we are fearful of the end result of declaring large portions of Scripture “not as applicable as then.” We will fight against those who would try to take away the power or applicability of God’s word.

Equally, it is error to hold that we have no elders today; and the point that elders today have not the same power as in first century times can be pressed to such ridiculous extremes as deeming ecclesias to be without them at all. We challenge the statement that “there is no spirit-appointed eldership today.” We deplore a concept of eldership that denies any suitability among brethren. The Editor denies eldership exists today at all; and claims that those who want to put the instruction of James 5:14 into effect must “create” it. (p.479-480) . To see the need to create it is to deny its existence; and that is as much error in the opposite ex­treme as to equate the power of first and twentieth century elders. Neither extreme is THE TRADITIONAL CHRISTADELPHIAN POSITION. Bro. John Carter: “Elders are to be esteemed for their works’ sakes and appre­ciation shown to those who labour in the word and the doctrine. These are apostolic principles, which are easily overlooked in a democratic age”. (“Parables of the Messiah”) . Not only is it overlooked today, but some are actively opposing these apostolic principles. Read the whole chapter, ‘Elders — Their Standing and Responsibilities’ in J. B. Norris’ “First Century Ecclesia”. We give you two examples. “Before estimating the teaching and application of these Scriptures to the authority of elders today, another important Scripture must be read: Luke 22.24-27.” (p.59) and further, “This Scripture (1 Tim. 5.17) will serve to introduce another important matter in connection with both early and modern elders.” (p.57) .

Not only would some leave us without elders today, but we can also be left with the mere shell of the concept of help in calling on God’s healing power. We are appalled at such exposi­tion as that offered by the LOGOS editor and proffer in its place the comfort of Bro. Smart’s words:

 “How far are James’ words on sickness and confession relevant to the life of the Christian today? There were certain factors in the situation for which James was writing which are obviously not applicable now: with the passing of the apos­tolic era some of the powers that were given to the disciples for specific purposes in that era have been withdrawn: such are the power to forgive and retain sins on God’s behalf, the power to inflict sickness and restore to life in the Name of the Lord Jesus Christ. But in other ways what James wrote continues relevant and we ignore its significance to our own spiritual loss . . . Again, although men are not now endowed with the Spirit gift of healing, yet IT IS WELL FOR A BROTHER IN SICKNESS TO CALL FOR THE ELDERS OF HIS CHURCH THAT THEY MAY PRAY OVER HIM; for the principle to which James is shortly to give expres­sion remains as true today as ever: The fervent supplication of a righteous man availeth much’. The Lord’s hand is not shortened that it cannot save, and though we do not live in an age of open miracles yet not a few earnest believers can point to instances WHERE COMMUNAL PRAYER HAS BEEN FOLLOWED BY HEALING IN DESPERATE CASES.”

Epistle of James pp.191-192. (Emphasis ours).

After the words of Scripture, we counsel the consideration of the thoughts of wise and bal­anced brethren published by the “Christadel­phian” Office, such as we have reproduced above.

 Early Usage

There is a great similarity in the meaning and use of the word “elders” in both Hebrew and Greek. Basically, in both languages the word means older in time; e.g. Gen. 27:42 where Esau is described as “her elder son”, and in the parable of the prodigal son in Luke 15:25, “his elder son was in the field.” But when used as a noun in both languages, almost without excep­tion, the word takes on an additional connota­tion of describing a class of persons that, usually because of wisdom and ability that come from age and experience, are called “elders”. Sometimes it describes the city fathers — “the elders of the city” are mentioned 10 times in the Old Testament. In Israel’s national organisa­tion, in both Old and New Testament times, the word elder is used as a kind of informal title — “the elders of Israel” and “the elders of the people”.

Moses, at his father-in-law, Jethro’s advice, established a chain of responsibility. “And Moses chose able men out of Israel and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens. And they judged the people: the hard causes they brought unto Moses but every small matter they judged themselves.” Ex. 18,25-26. They were “able” men whose responsibility did not arise from seniority in the family; and thus were established two parallel types of eldership, national and family. The number of rulers depended on the quantity of people; but later, in Ex. 24:1, we find the Lord ordains seventy elders to represent the people at Sinai.

The Spirit Given to Moses’ Elders

Later still, Moses gathered seventy of the elders round the tabernacle and the spirit of the Lord descended upon them: Num. 11:25, “And the Lord came down in a cloud and spake unto him, and took of the spirit that was upon him and gave it unto the seventy elders; and it came to pass that, when the spirit rested upon them, they prophesied . . .” It is highly interesting to note that upon two of the seventy who were appointed but, for reasons unknown, remained in the camp, the spirit also rested and they caused consternation by prophesying openly among the ordinary people. Joshua protested but Moses would not stop them. (Num. 11:29) .

Thus eldership has had an ancient and distinguished beginning. It has been organised to conduct the daily affairs of God’s congrega­tion from the earliest of times; and sometimes blessed with the gift of His spirit. This amply demonstrates that the outpourings of God’s spirit have not been limited to the 1st century Christian era.

The Christian Era

By Christ’s time the tradition of the seventy elders had crystallised into an institution, the Sanhedrin, a vastly different arrangement from Moses’ time. But it is the general class of elders together with the priests that the Gospel writers implicate in Christ’s death and after that we hear no more of the “elders” of the people. The word thereafter refers to a newly-reborn eldership in a newly-reborn congregation, both of whom had grown out of the old order.

The first century church was founded in Christ on the Abrahamic covenants, and elder­ship in the ecclesias had Moses’ “able” men as their direct precedent in the daily administra­tion of God’s congregation. After God’s care and thoughtfulness in directing the organisation of His congregation through two turbulent eras, are we left without effective eldership? Cer­tainly not! After thousands of years, did elder­ship cease with the early church? What does Scripture say? “I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.” Rev. 4:v.4. “And they sung as it were a new song before the throne, and before the four beasts, and the elders . . .” Rev. 14:v.3. The tradition of responsible men, willing and “able” to serve and represent God’s congregation, is found in Revelation’s picture of the Kingdom of God. This ancient position of service, representation and authority began in patriarchal family times, was organised under Moses, was appropriated by the early ecclesias for their proper function­ing, is embodied in our current organisation of arranging brethren and finds the pinnacle of achievement alongside Christ in the kingdom.

Our Elders Today

After studying in the Bible the successes and failures, hopes and disappointments, trials and rewards of their counterparts of old, our elders will be strengthened and spiritually fortified to perform the • tasks faithfully that confront arranging brethren. No one would suggest that elders of all ages possessed the same powers or visible direction from God, but we do insist that Scripture illustrates the continuing tradi­tion of the appointment of a body of respons­ible men whom in our time we would call arranging brethren. By reason of their Godly qualifications, usually gained by long years of putting into practice the Scriputural principles they have learnt, and thereby called elders, God expects them to serve their ecclesias with wis­dom, patience, sobriety and righteousness, first defined for us by Moses and later in epistles such as Timothy and Titus. “Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.” (1 Tim. 5:17) . That is just as applicable today as it was then. Again, “For this cause left I thee in Crete, that thou should­est set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.” (Titus 1; 5-6) . That is just as applicable today as then, and these passages of Scripture may be used for meditation and prayer in considering the lists of candidates for xclesial office. The Lord is mindful of the needs of His ecclesias, “all things work together for good to them who love God” (Rom. 8:28) , and the selection of His ecclesias’ elders or arranging brethren should indeed be spirit-guided.

In return for conscientious and effective service, God will bless the ecclesia as it has need; in preaching, in service or even in heal­ing. The Psalm so often quoted during the construction of the very ecclesial buildings con­veys the sense of the Lord’s direct involvement in the work: “Except the Lord build the house, they labour in vain that build it.” (127:1) . Yes, the Lord is infinitely aware and involved in guiding and directing His true ecclesias and in overseeing the appointment of its servants.

We have no right to expect open manifesta­tions of God’s power — that occurred few times in the past, often hundreds of years apart — but we can be assured that God will hear all prayer and act on many fervent prayers; especially so, from faithful elders. Their task from long ago has been to give aid in problem areas in God’s congregation; and a study of Scripture indicates that God is particularly aware of their work. Similarly, we need “able” brethren. Where would Rahab have been with­out Joshua, the widow of Zarephath without Elijah, the kings of Israel, Judah and Edom without Elisha (2 Kings Ch. 3) , the crippled man without Peter, us without Jesus. Some of our elders have the talent to pray fervently and effectually and James counsels us to employ their ability. We are not all Hezekiahs, able to approach God so directly and effectively in our infirmities, nor can any of us expect more than temporary relief from the effects of advancing age. Indeed, Paul prayed three times without success for the removal of his “thorn in the flesh” (2 Cor. 12:7) and if it be, for us too, “My grace is sufficient for thee, my strength is made perfect in weakness”, then we must accept that God knows best.

But “the fervent effectual prayer of a right­eous man availeth much” at the side of his brother or sister, in the tradition of 3,000 years of special prayer by special people, who of their own selves were not able to achieve the end but successfully besought the Lord to do it. In a Christian life beset with troubles of every wearying sort, God has provided within our grasp many footholds, resting places and refreshments. We are so very much the poorer if we give up this one.