Through the gospels, the epistles, and the book of Acts, we have inherited important protocols of church conduct termed ‘gospel order’. In reference to some of these protocols that he had just finished outlining, Paul charged Timothy:
These things write I unto thee…that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. 1 Timothy 3:14-15
The minister of the gospel is not to lean upon impulse or inclination in the way he conducts his sacred office. As was Timothy, modern church leaders are to be instructed in how to behave themselves according to the dictates of gospel order. Determining to do all things with prayer and good intentions is not enough. In every circumstance, the gospel worker is to seek the counsel of gospel order and then act in rigid compliance with it.
In their ministration before Israel, Nadab and Abihu placed common fire in their censors, as opposed to the fire that was of Jehovah’s own kindling. As a consequence of their positive disregard of His express command, God consumed the two sons of Aaron by fire. The God who destroyed Nadab and Abihu for offering strange fire is the same God whose word the minster upholds today. While human devisings may often seem like a more advantageous course of action, the smallest neglect to follow gospel order will yield an unfailing harvest of failure and loss.
After establishing the church at Ephesus on the truths of the gospel, Paul left Timothy behind to look after the flock. The first article of gospel order that Paul delivered to Timothy in his epistle was that he ‘mightest charge some that they teach no other doctrine’ (1 Timothy 1:3). As the church was founded on truth, the entrance of error would sweep it away. Most zealous among the advocates of error were the unbelieving Jews. Next in line were Jews that believed, yet sought to impose abolished Jewish traditions upon Gentile believers.
According to the advanced light he received, Paul had not been instructing the Gentile converts in Antioch and Syria to be circumcised, or to keep the ceremonial law. News of Paul’s teaching reached the brethren in Jerusalem, which evidently incensed ‘certain men which came down from Judaea’. These men ‘taught the brethren’ contrary to Paul’s doctrine, saying to them ‘Except ye be circumcised after the manner of Moses, ye cannot be saved’ (Acts 15:1). Indignant at this attempt to subvert the churches he had raised up, ‘Paul and Barnabas had no small dissension and disputation with them’. No agreement could be reached between the two parties. But the wise course that the church in Antioch followed in dealing with this controversy provides us with a valuable principle of gospel order.
At this point in their understanding, the elders at Jerusalem, such as Peter and James, had not understood that circumcision and feast-keeping had been abolished for Jews and Gentiles alike. Since opposing the men that came from Judea could potentially lead to division with the Jewish elders in Jerusalem, Paul did not simply proceed with his course without conferring with the likes of Peter and James. To avoid a schism, it was ‘determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question’ (Acts 15:2).
What took place is known as the Jerusalem Counsel. Over the course of this counsel, the Holy Spirit impressed the elders that Paul had new light, and that his position was correct. What facilitated the elders all coming to a united position was the fact that the matter had been conducted in an open and orderly manner. Subsequently, the elders sent out letters to the various churches outlining the new doctrinal position that the counsel had reached. Those who clung to error did leave the church (Acts 15:25), but because gospel order was followed, the churches were not thrown into division and confusion (Acts 15:22-31).
New light and the strengthening of Christian unity were the results of the Jerusalem Counsel. The orderly and open method followed by Paul and the elders at Jerusalem will be seen among those who make advancements in truth. By the same token, a disregard of gospel order accompanies those who introduce error and bring division. Running ahead of the Lord, such walk in sparks of their own kindling, offering the strange fire of error and confusion. The results of such work are in stark contrast to the results of the unity reached at the Jerusalem Counsel. The slightest departure from gospel order brings an unfailing harvest of failure and shame. It is with fear and trembling that the gospel minister is to take the word of God in hand.
Christopher Sparks