That They All May Be One
W. Carl Ketcherside
The elders of the congregation are shepherds and bishops. Jesus is the
"Shepherd and Bishop of our souls" (1 Peter 2:25). He is that "great Shepherd of the sheep"
(Heb. 13:19). He is the good Shepherd who has created one flock of those who hear his voice
and follow him (John 10). The elders are to sustain the same relationship in these respects to the
local flock as Jesus does to the universal flock. They are told to "shepherd the flock of God over
which the Holy Spirit has made you the bishops" (Acts 20:28). Again they are instructed to
"shepherd the flock of God which is among you, exercising the office of bishop" (1 Peter 5:2).
They are informed that "when the chief Shepherd shall appear, you shall receive a crown
of glory." Nothing is clearer than the fact that while Jesus is the "Shepherd and Bishop of our
souls" in a universal sense, the elders are shepherds and bishops in a local sense, and as such are
to "watch for your souls, as they that must give account" (Heb. 13:17).
The office of elder carries with it a grave and serious responsibility It
must not be given to men because they are popular, good business managers, or happen to be the
best material available. The Holy Spirit has detailed specific qualifications which one must have
to enter this office. For a man to assume the responsibilities of this sacred office when he is not
capable of fulfilling the divine requirements is to put him in a position where he may damn his
soul. God not only holds us responsible for what we can do and will not, but for what we pretend
and profess to know. Some who accept the eldership because they consider it an honor will be
eternally dishonored because they did not discharge the sacred office in a manner acceptable
unto God. To take on a responsibility through pride or conceit which one cannot meet is a sure
road to the flames of an eternal condemnation.
What is the relationship of an elder to the congregation? It is that of a
shepherd to his flock. Unless we understand this figure of speech and its implications we will
never be able to grasp its spiritual import. In the primitive age of the world men were all farmers
or herdsmen. The first two persons born into the world illustrate this fact. Cain was a cultivator
of the soil. His brother was a keeper of flocks. Since men can only use as similes those things
with which they are familiar, the members of the human family came to be looked upon as sheep
at a remote date in history.
Men are gregarious creatures. This word is from grex, meaning "a
flock." Men tend to flock together, to live in proximity to each other, and to establish
communities. The herd instinct actually militated against the divine command to "fill the earth"
and the city and the tower of Babel were started 'lest we be scattered abroad upon the face of the
earth." Our word "congregation" is from grex, and means "to collect into a crowd or
mass; to flock together."
Men in a mass or group require direction or leadership. Without such
they are "scattered like sheep without a shepherd" (Matt. 9:36; Mark 6:34). A community of men
can function as a social unit only through recognized leaders or agents. Destroy the leadership
and the community will disintegrate. Jesus recognized this fact in his repetition of the axiomatic
proverb, "Smite the shepherd, and the sheep of the flock shall be scattered abroad" (Matt. 26:31).
It is observable that the shepherd is to provide a unifying and integrating influence, to weld the
flock into a compact unit for its own strength, protection and safety. Political rulers in the state
as well as captains in the army are designated as shepherds, because they are to gather, lead,
protect, and provide for the welfare of their subjects. Thus, Cyrus, king of Persia is called a
shepherd (Isa. 45:28); and so are the Assyrian army captains.
Just as men are referred to as "the sheep of God's pasture" (Psa. 79:13;
95:7; 100:3) because they possess the nature, temperament, and characteristics of sheep, so the
elders are called shepherds because they are to perform the same offices and functions to the
flock of God which shepherds do to their sheep. If we can determine the work and responsibility
of shepherds, we will then know what God expects of elders of the congregation. The Holy Spirit
never employed a figure that was inappropriate or intended to confuse. Fortunately we do not
need to go outside the holy scriptures to learn the work of shepherds. We have the examples of
Abraham, Isaac, Jacob, Moses, David, and many others, who tended sheep. A word of warning is
essential. The deductions we draw must be based upon the life and work of eastern shepherds,
that is, those who led and fed their flocks in the lands of the Bible and in the time when it was
being written.
The shepherd was motivated by a deep love for his sheep. This is
repeatedly portrayed by Jesus. He alludes to it when he refers to the man who has one sheep
which falls into a pit and is rescued on the sabbath day (Matt. 12:11); and also in the story of the
man who had a hundred sheep, and left the ninety and nine in the wilderness, while he searched
for the lost one and found it (Luke 15:4). The extent of that love is expressed in the statement,
"The good shepherd giveth his life for the sheep" (John 10:11). It is interesting that Jesus
immediately introduces another type of character, "But he that is an hireling." Both
shepherds and hirelings watch sheep and feed them. One does it for love of sheep, the other for
love of money. Bishops are told to "Feed the flock...not for filthy lucre, but of a ready mind" (1
Pet. 5:2). Any one who cannot make up his mind until he knows how much money is in it, is a
hireling, and that cannot be denied.
The elder must lead the sheep, not drive them. "When he puts forth his
own sheep, he goeth before them, and the sheep follow him" (John 10:4). David said of the
shepherd, "He leadeth me beside the still waters...he leadeth me in the paths of righteousness"
(Psalm 23). There is no way to coerce or force the flock of God. They cannot be made to do that
which they are unwilling to do. Instruction, reason, and persuasion are the tools of spiritual
pastors. It is true that elders are to rule (1 Tim. 5:17), but they must rule through love and the
power of example. Shepherds are distinctly forbidden to rule "by force and cruelty" (Ezek. 34:4).
After instruction, if reason and persuasion will not gain the cooperation of the congregation in a
given project, the elders are left with one of two alternatives--they must either abandon it, or
resign so they will not be answerable for the dereliction. They cannot club or bulldoze the sheep
into submission by threats or force. The subject of ruling or governing will be handled at greater
length in a subsequent study of the qualifications.
We can learn much about the work of elders by a study of Ezekiel 34,
which deals with the functions of shepherds. Let us consider that chapter.
- Feed the flock (verses 2, 3). This necessitates the ability to dispense knowledge. "I
will give you pastors according to mine heart, which shall feed you with knowledge and
understanding" (Jer. 3:15). It is the duty of elders to present the correct food in proper amounts
at the right time to assure the full growth of every member. They are to be able to provide what
is lacking in spiritual development. "And I will set up shepherds over them which shall feed
them: and they shall fear no more, nor be dismayed, neither shall they be lacking,
saith the Lord" (Jer. 23:4). It is for this reason the bishops must be "apt to teach." They are not
required to be apt to preach, which, in the New Testament sense, has to do with announcing of
the Good News to aliens. Teaching is instruction in systematic fashion. It has nothing to do with
acquiring knowledge, but of conveying it to others. Regardless of how much a man may know
about the Bible, if he does not have the ability to instruct others, he cannot qualify as a bishop.
The shepherds should be able to supply every intellectual need of the flock in the spiritual realm.
- Strengthen the diseased (verse 4). The diseased are those who are ravaged by
protracted maladies or who suffer from a chronic condition which weakens them. The shepherd
must be skilled in diagnosis. He must recognize symptoms and correctly interpret them. Spiritual
diseases, like physical ones, are multitudinous, and a correct understanding of the nature of a
difficulty before prescribing for it, is essential. The elders should know the members of the flock
so intimately that they recognize the individual frailties, weaknesses and susceptibilities. The
sheep of God's pasture may suffer from spiritual blindness, heart trouble, nervous prostration,
and a hundred other conditions of the soul. These require strengthening if they endure at all.
- Heal the sick (verse 4). This refers to those who become ill from exposure,
improper diet, or some other cause. Many of God's sheep risk their spiritual health by exposure
to worldliness, and gradually grow cold and indifferent. It can be said of many places, as of
Corinth, "Many are weak and sickly among you." Others become ill from eating poisonous
weeds which are often concealed in pastures which appear wholesome. Some who are proud,
become sick about questions and strifes of words (1 Tim. 6:4). The proper treatment in each
instance should be known to the bishops. How foolish it would be for the medical profession to
hire their most fluent speaker to assemble the citizens in a community for thirty minutes each
week to prescribe the same treatment for all regardless of need or nature of illness. Yet that is
exactly the basis upon which the flock of God is treated in these days.
- Bind up the broken (verse 4). The eastern shepherd carried in his scrip a vial of
ointment and a horn of oil, as well as a roll of bandages. If a sheep sustained an injury it was
given immediate attention. Frequently a head wound was sustained. In such a case, oil was
poured into the wound to cleanse, soothe and hasten the healing process. It was this practice
which prompted the statement, "Thou anointest my head with oil" (Psalm 23:5). Sometimes, in
descending into a valley of shadows, a sheep would slip and fall on a sharp declivity, or stumble
over a precipice. Occasionally, a broken bone resulted. In such cases, the compassionate
shepherd bound up the break, and carried the sheep upon his shoulders, that it be not left to
become a prey to the lurking wolves. Often the other sheep stood about bleating in sympathy
with the stricken member of the flock. When one member suffered, the others suffered with
it.
The sheep of God today are subjected to many pitfalls and
stumblingstones. The way is not always easy or smooth. There are steep hills to climb and deep
valleys to cross. Many times a sheep will stumble and fall. While it is the duty of all to restore
such a one (Gal. 6:1) it is the special responsibility of the elders to see that he has the break
bound up, and they should support and carry him until he is again able to walk alone. They
should administer the balm of Gilead and not the gall and wormwood of criticism.
- Recover those driven away (verse 4). Sheep are driven away as the result of the
actions of others. There are those which "thrust with side and with shoulder, and push all the
diseased with their horns, until they have scattered them abroad" (Ezek. 34:21). There are always
some who are selfwilled, stubborn, arrogant and persistent. They must have their way without
regard to the feelings of others. They have no respect for age, length of service, lack of
knowledge, or anything else. They must rule or ruin, boss or bust! Frequently they have a good
knowledge of the Bible, and feel that this entitles them to a position of superiority. While
pretending to be humble they are saturated with conceit. Men must kowtow to their whims or be
forced to undergo their public scathing and venom. This is always administered for "the good of
the church." They never make a mis-
take and are never guilty of an error. This kind of conduct will drive the sensitive and weak from
the fold, and leave them out in the wilderness to perish.
Great indeed is the responsibility of the elders under such circumstances.
If they do not agree in every detail with the position and tactics of those who are ambitious for
leadership their influence will be undermined secretly; if they show compassion for the weak
they are accused of favoritism and compromise. It is because of such conditions that God's elders
must be strong men. It should be remembered that they are the overseers and superintendents. It
is their business to know the spiritual needs of the flock and to govern it. They are not under the
dictation of any member, clique or faction. They must consider the welfare of all. If one persists
in agitating and teaching that which is detrimental because of the attitude or spirit manifested
they should restrict him from teaching until he learns to cooperate for the good of all.
They should not allow the weak and helpless to be browbeaten, buffeted
or bullyragged, but should protect them. They should never lose interest in a soul that has been
driven away, but should love, visit, teach, and persuade, with the hope that some day that one
might be reclaimed. Never should they cease to pray for such a person. They should strive to
keep in contact, be ready to help in time of need, and confirm their love for the unfortunate soul.
In no case should elders be guilty of driving one away by their coldness, formality, or insistence
upon rigid procedures, when kindness, forbearance and love would bring all safely home. Too
many bishops think of themselves as a supreme court created to try criminals, or as policemen
guarding against legal infractions. This impersonal and aloof spirit has driven many from the
fold to seek warmth and understanding elsewhere.
When Jacob met Esau, he demonstrated the true quality of a shepherd,
priority of concern for his flock. Against the urgent insistence of his brethren, he said, "My lord
knows that the children are frail, and that the flocks and herds giving suck are a care to me; and
if they are overdriven for one day, all the flocks will die" (Gen. 33:13). Many a flock has been
killed by being overdriven. We need to learn the value of the words of Jacob, "I will lead on
slowly according to the pace of the cattle...and according to the pace of the children." With
shepherds such as those described in Isaiah 40:11, few sheep would ever be driven out. "He shall
feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his
bosom, and shall gently lead those that are with young."
- Seek that which is lost (verse 4). While men are driven away by others, they
wander away of their own volition. The clump of grass on a remote hillside looks greener than
that close at hand, and the sheep is enticed by its own craving to stray from the flock. The
allurements of sin promise much but give little. Once a person has gone so far, he may continue
in sheer desperation, or be filled with a sense of shame which keeps him from returning. The
loving shepherd can never forget his sheep. The one that means most to him is the one that is in
greatest need. The lost sheep occupies the mind more than all of the ninety and nine in the safety
of the fold. We believe that hundreds who have strayed could have been saved if only someone
would have shown understanding and compassion at the right time. In a fit of sudden anger, in a
spasm of revolt, or in the throes of a great temptation, one deserts the flock. He becomes at once
the target of barbed arrows. There is only one problem that concerns many elders under such
circumstances, and that is how to maintain their own dignity, prestige and command. There may
be little real concern for the feeling of the lost sheep, except to force him to come cowering and
dragging back to the fold. We dare not minimize the danger of rebellion against rule, but often it
is the symptom of a sick personality caused by the frustrations, inhibitions and discouragements
which reach back into a childhood that was de-
void of the warmth and understanding so essential to the proper growth of wholesome character.
Elders, as shepherds, should seek that which is lost. They should never
despair of reclamation so long as one lives. They should look eagerly, search diligently, and
enlist the help of others. Nothing is a greater source of real pleasure than to hoist a lost sheep
upon the shoulders and bring him back in rejoicing to the safety of the fold. Ezekiel makes it
clear that those shepherds who do not seek the lost will give account unto God. The sheep
belong unto God. The shepherd who loses one through neglect or carelessness that could have
been saved must answer to God. The shepherds watch for your souls as they that must give
account. We are prompted to ask what there is for an imported hireling to do in a flock that has
scriptural shepherds or bishops? He must either serve as a sheep or a shepherd! Will any person
be so foolish as to say that we can hire one to be a sheep? What does the modern hired
clergyman use as the basis for his existence in the congregation with qualified elders? What does
he need to be paid to do as a sheep which is not the duty of every other sheep that is qualified?
What does he need to be paid to do as a pastor which was not the duty of the true pastors before
he was hired and imported? We are bold enough to affirm that the presence of "the located
evangelist" in a congregation with elders is a living proof of an unconverted membership, an
unqualified presbytery--or both! We challenge those who champion this hireling clergy system to
put a finger on one thing that the "local minister" is to do in a properly organized congregation.
He is a functionary without a function, a parasite and a fungus growth upon the body of the
Christ!
The greatest need in this age is to develop godly, qualified bishops in the
congregations of the saints. We have spent precious time trying to make preachers and
evangelists, when we should have been concentrating upon the training of shepherds for the
flocks. The result is that those men who are appointed to office to meet the "form of godliness"
are helpless and powerless to do the things that the office demands. In desperation they turn to a
substitute, and a man is hired as a specialist in organization and congregational management to
come in and keep the thing going. The very existence of the "located evangelist" system is a
monument to our tragic failure, and a proof of our willingness to adopt the sectarian methods in
emergency, rather than to admit our weakness and start from the ground to build congregations
after the original faith and order. The congregations are plagued by an unconverted membership
brought in under high pressure evangelism, who exist, not to serve but to be served, and who
clamor for good and entertaining speakers. The elders, unqualified to meet the demand, feel
forced to hire a professional and turn over to him their work with the flock, retaining only the
privilege of hiring and firing. Once embarked upon this course, the congregation is doomed to
continue in it through sheer helplessness.
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