Preacher; Preaching – Presbyter; Presbytery

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Preacher; Preaching

prech'-er, prech'-ing (qoheleth, "preacher" (), basar, "to bring or tell good tidings" (; ), qara', "to call," "proclaim" (; ), qeri'ah, "cry," "preaching" (); kerux, "crier," "herald" (), kerusso, "to cry or proclaim as a herald" (; ), euaggellizo, "to announce good news" ()):

1. Definition

2. The Preacher's Limitations

3. A Man with a Message

4. Preaching a Necessary Agency

5. Biblical Terms and Their Meanings

6. The Hebrew Prophets

7. Christ as a Preacher

8. The Apostles as Preachers

9. Fundamental Postulates

(1) Preach the Word

(2) "We Are Ambassadors"

1. Definition:

In the New Testament sense a preacher is a man who has the inner call from the Holy Spirit and the external call from the church the witnessing body of Christ on earth, and has been duly set apart as an accredited and qualified teacher of the Christian religion. His vocation is that of addressing the popular mind and heart on religious truth, as that truth is set forth in the sacred Scripture, for the spiritual profit of the hearer as its end. The preacher, recognized as such by the church, speaks as a personal witness of God's saving truth, explaining it and applying it as the circumstances of the people and the time may require. The gravity and importance of this vocation, as set forth in the sacred Scriptures and amply illustrated in the history of the church, surpass those of any other calling among men. Luther said, "The Devil does not mind the written word but he is put to flight whenever it is preached aloud."

2. The Preacher's Limitations:

The preacher, in the sense indicated above, is with all other Christians a sharer in the freedom that is in Christ. But as a recognized teacher and leader of the church, he is not an unattached and entire unrestricted teacher. He is not to speak as his own, but as the mouthpiece of the church whose apprehension of the gospel he has voluntarily confessed. The faith of the church is, by his own assent, his faith, and her doctrine is his doctrine. He is not expected to give his own, as distinct from or opposed to the faith of the church in whose name he has been set apart to proclaim the gospel. Both the personal and the representative or official are united in him and his preaching.

3. A Man with a Message:

His work is always to be related to the Old Testament and New Testament. His sermon is under the creed of his church as the creed is under the word. The preacher is a man with a message, and the preacher who has no message of the particular kind indicated above is in no true sense a preacher. It has been well expressed in one of the valuable Yale series of lectures on the subject, "Every living preacher must receive his communication direct from God, and the constant purpose of his life must be to receive it uncorrupted and to deliver it without addition or subtraction." When he presents the message of his divinely-appointed ambassadorship in its integrity, he speaks with that peculiar kind of "authority" which has been pronounced "the first and indispensable requisite" in giving a message from God. He manifests thereby a "high celestial dogmatism," and "human weakness becomes immortal strength." The true preacher preaches from a divine impulsion. He says with Paul, "Necessity is laid upon me; for woe is unto me, if I preach not the gospel" (; compare ). He says with Peter, "Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard" (,). The message of the preacher is greater than the man, because it is from God. It largely makes the man who preaches it in its fullness and power. Whatever be his own gifts or whatever the alleged gift conferred in the laying on of hands, without the sense of the message he is not chosen of God to proclaim His word. Destitute of that, he does not have the sustaining impulse of his vocation to enlist his entire personality in his work and give him mastery over the minds and hearts of men.

4. Preaching a Necessary Agency:

No agency of religion is older than preaching. It is as old as the Bible itself (). It is a necessary adjunct of a religion that is communicated to man by means of an objective and authoritative revelation, such as we have in the sacred Scriptures. It is an entirely natural agency of the forms of religion revealed in the Old Testament and New Testament. It is strictly in harmony with those ideas that obtain in both testaments regarding the method of propagating the faith, set forth through the agency of holy men who spake as they were moved by the Holy Ghost. That faith is disseminated by means of teaching through argument, explanation, motive and exhortation. The agency for the spread of a religion of persuasion must be preaching.

5. Biblical Terms and Their Meanings:

In the Biblical usage of the terms which have reference to the subject, preaching means the proclamation of religious truth. It is that continuous and public testimony which the church is always giving, through discourses by men set apart for such work, to her own living faith as that faith is rooted in and sustained by the written word of God. In this sense "to call," "proclaim," "cry aloud" are used frequently of the prophetic message under the various aspects of denunciation, as in ; of the relation of the divine, as in , and of Messianic promise, as in . The term for "preaching" is also used to designate a political propagandism set forth by the prophet (). In two passages (, "publish"; ) another word for preaching means "to declare good news." In the case of Jonah's preaching at Nineveh, the word used to designate what it was means strictly "proclamation" and corresponds to the New Testament word used to define our Lord's "proclamation" as a herald of the advent of the Kingdom of God (), which in its initial stages particularly was closely associated with the preaching of John the Baptist (,).

6. The Hebrew Prophets:

Thus, while preaching belongs especially to Christianity, it has well-defined antecedents in the Old Testament. Under both the old and the new dispensations the subject takes the church for granted and utters the testimony, not simply of a solitary believer, but of a divinely-founded society, whether it be of Jews or Christians. The older books in the Canon have in them the beginnings and some of the features of the preacher's office and of the high function of preaching. In them we find a special class of men set apart and separated unto that particular work, as we find in the Christian church, from its beginnings, the same divinely instituted office. The Hebrew prophet had a message direct from God, which frequently came with supernatural knowledge in the power of prediction. The mission of the prophet, however, was simply or chiefly to forecast the future, but to declare a present message from the Lord to the people. The prophet of the Old Testament was the forerunner in office and the prototype of the ambassador of Christ. With the development of the synagogue as the center of Hebrew worship, application as well as interpretation of the Law became essential.

Moses, the most commanding figure in Hebrew history, was a prophet, and no messages in the Old Testament are more imbued with power, sublimity and pathos than those uttered by the great lawgiver. He became the guide Israel, not so much by his rod as by the word he delivered to the people. There are numerous indications that after Moses there was a continuous class of religious teachers whose work it was to instruct men and inspire the people, as is indicated in the cases of Joshua, in the history of Deborah and Barak, and in the days of solemn assembly which are inconceivable without men who spoke and other men who listened. In the time of Samuel there was a distinct advance made in the work of the prophets, and the prophetic office had become a fixed institution. There were schools of the prophets at Bethel, Jericho and Gilgal, the very seats of heathen idolatry. Under the Old Testament dispensation the whole course of progress was toward presenting divine truth in its simplicity and power, by bringing it to bear upon the popular mind and heart. One of the marks of the new era beginning with John the Baptist was a revival of prophetic preaching (), which again resumed its old character and meaning.

See PROPHECY, PROPHETS.

7. Christ as a Preacher:

The words meaning "to proclaim as a herald" and "preaching," are frequent in the New Testament. The mission of our Lord was essentially one of proclaiming good tidings concerning the Kingdom of God (). He at once, on His entrance upon His ministry, gave to preaching a spiritual depth and practical range which it never had before. At that time preaching had manifestly become a fixed part of the synagogue worship, and was made one of the chief instruments in the spread of the gospel. our Lord constantly taught in the synagogue (; ; ). He thus read and interpreted and applied the Law and the Prophets (; ). Christ's testimony about Himself was that He came "to bear witness to the truth." The spoken word became His great power in His life and ministry. Throughout His life Jesus was above all things a preacher of the truths of His kingdom. Telling men what He was in Himself, what in His relation to man and his salvation and what to God the Father, formed a large part of His public work.

8. The Apostles as Preachers:

The preaching of the apostles was essentially prophetic in character, and bore testimony concerning the resurrection of Jesus and His early return to judgment (,,; ). The sermons of the apostles which are reported with much fullness are those of Peter on the Day of Pentecost (), his address in the house of Cornelius at Caesarea (), and the counsels of James to the brethren at Jerusalem, as to what ordinances should be imposed on Gentile Christians. In the early church preachers were first of all witnesses to what Jesus had said and done, and to the significance to be attached to the great facts of the redemptive history. With the spread of the gospel and the passing of time, this office was taken up by others, especially such as were endued with "the word of wisdom" and "of knowledge" ().

9. Fundamental Postulates:

Upon the basis of what is taught in the word of God there are two fundamentally important postulates concerning preaching and the preacher.

(1) Preach the Word.

The first note of preaching is that it be the word of God (). Out of the Bible must the life of every generation of Christians be fed. To Holy Scripture, therefore, ought the pulpit to abide faithful, for out of its treasures the preacher fulfils his double office of edifying believers and subjugating the world to Christ. There must always be an organic connection between the word in the text and the sermon.

(2) "We Are Ambassadors."

The work of preaching is the fulfillment of a divinely instituted ambassadorship (). The gospel is put into the hands of men for a distinct purpose, and is to be administered in accordance with the plan of its author. The preacher is in a very distinct sense a trustee. "But even as we have been approved of God to be entrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts" (). Those who have accepted the responsibility imposed upon them by this divine commission are enjoined to exercise their office so as to warrant the approbation of Him who has appointed them to a specific work. The homiletic practice of taking theme of every sermon from a passage of Holy Writ has been an almost invariable rule in the history of the church. It is the business of the preacher to present the truth embodied in the text in its integrity. In the exercise of his divinely-appointed ambassadorship he is to administer God's word revealed to Christian faith, not human opinions or speculations.

David H. Bauslin

Precept

pre'-sept: A commandment, an authoritative rule for action; in the Scriptures generally a divine injunction in which man's obligation is set forth (Latin praeceptum, from praecipere, "to instruct").

Four words are so rendered in the King James Version:

(1) mitswah, very frequently (168 times) translated "commandment," but 4 times "precept" (in the Revised Version (British and American) only ; );

(2) from the same root is tsaw, or tsaw (,);

(3) piqqudhim, only in the Psalms (21 times in , e.g. verses 4,15,27; also the Revised Version (British and American) ; ; );

(4) in the New Testament, entole, generally in the King James Version translated "commandment" (68 times), but twice "precept" (; ; in both cases the Revised Version (British and American) substitutes "commandment").

See COMMANDMENT.

D. Miall Edwards

Precious

presh'-us (stands for 17 different words, chief of which are yaqar; timios):

(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. ; ; the King James Version), especially of precious stones (; ; the King James Version, etc.).

(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (); "his precious and exceeding great promises" (); compare ; .

The literal and the moral senses are both involved in the expression, "knowing that ye were redeemed, not with corruptible things, .... but with precious blood" (,). "Preciousness" (time) occurs in the American Standard Revised Version, the English Revised Version, for the King James Version "precious."

D. Miall Edwards

Precious Stones

See STONES, PRECIOUS.

Precipitation

pre-sip-i-ta'-shun.

See PUNISHMENTS, III, (5).

Predestination

pre-des-ti-na'-shun (prothesis, prognosis proorismos):

1. Predestination as a Biblical Question

2. Its Fundamental Importance

3. The Nature of Predestination

4. The Doctrine in Scripture

5. Historic Rise and Development of the Doctrine

6. The Doctrine in the Middle Ages

7. Predestination in the Reformed Theology

8. Predestination in Lutheranism

9. The Arminian View

10. Wesleyanism on Predestination

11. Present Needs and Values of the Doctrine

LITERATURE

1. Predestination as a Biblical Question:

Predestination can be, and has sometimes been, regarded as a philosophical question rather than a Biblical one. It is with predestination as a Biblical question, however, that we are here mainly concerned. It is possible to urge, and it has been urged, that the philosophical question--whether all that occurs is foreordained--is not discussed and decided by Scripture. Theology, starting from God in its interpretation of all things, has arrived at universal foreordination by a species of deductive reasoning. But we must not argue the matter from any abstract principles, but deal with the actual facts as set forth in Scripture and as found, inductively, in the experience of man.

2. Its Fundamental Importance:

It must first be asserted, however, in view of much loose modern thinking, that predestination is a category of religious thought of fundamental importance. No category of religious thought could go deeper, for it reaches down to the Infinite Will in relation to the universe of finite wills, and lays stress on will as the core of reality. The philosophy of our time may be said to have received, from the time of Schopenhauer, an impact toward will-emphasis, alike in respect of will in the universe and in man. But the relation of the Absolute Will to the universe, and to mankind, is precisely that with which we are concerned in predestination.

3. Nature of Predestination:

Predestination is that aspect of foreordination Whereby the salvation of the believer is taken to he effected in accordance with the will of God, who has called and elected him, in Christ, unto life eternal. The divine plan of salvation must certainly be conceived under this aspect of individual reference. To understand and set forth the nature, and ethically justifiable character, of such a foreordaining to life eternal, is our purpose. For doctrine has need to be purged of the historic inconsistencies, and fatal illogicalities, with which, in its older forms of presentation, it was often infected. This, especially, in order that the doctrine may appear as grounded in reason and righteousness, not in arbitrariness and almighty caprice.

4. The Doctrine in Scripture:

To begin with, it must be said that there seems to be no evading the doctrine of an election by grace, as found both in the letter and the spirit of Scripture. The idea of predestination is set forth, with great power and clearness, in ,, and with its elements or parts articulated in natural and striking form. The idea recurs in , where it is finely said (1:4,5) that God hath chosen us in Christ "before the foundation of the world," having predestinated or "foreordained us unto adoption as sons through Jesus Christ"; and where it is said, further, that our salvation imports "the mystery of his will, according to his good pleasure" (1:9), which He purposed in Christ. This "eternal purpose" to save men through Christ is again referred to in . This helpful mode of viewing predestination as in Christ, and never outside Him, had a place in religious thought at the Reformation time, as the famous "Formula of Concord," to be referred to below, shows. The predestined certainty of God's gracious work in Christ was not meant to perplex men, but to encourage and reassure all who trust in His grace. In , the absolute sovereignty of God is put in a form whereby election is made to originate in the divine will apart from all human merit, whether actual or foreseen. But from this assertion of God's free supremacy we can derive no concrete theodicy, or do more than infer that God is just and wise in His exercise of free grace, even when His doings are most perplexing to us.

5. Historic Rise and Development of the Doctrine:

The needful thing is to understand, so far as may be, the nature of the cooperation that takes place between the divine and the human factors or elements, which latter factors include natural capacity, disposition and development, working under grace. It must be carefully observed that nothing in Scripture points to any personal and inexorable predestination to reprobation, in any sense corresponding to the personal election to salvation just spoken of. A non-election there may be, of course, but not in any sense that annuls full personal responsibility for coming short of life everlasting. The appeal of Scripture from first to last is to men as free. Calvin's strange way of putting the matter was, "Man therefore falls, God's Providence so ordaining, but he falls by his own fault." This idea of reprobation was first introduced by Gottschalk, a monk of the 9th century, long after the predestination doctrine had received its first full and positive exposition by Augustine. Augustine, following upon the indecision shown by the fathers in the first three centuries of the church, made the doctrine of a special predestination his foundation for special grace, in opposition to Pelagius. Augustine gave new prominence in his theory to the absolute will of God: he made divine grace the only ground of man's salvation; it was to him the irresistible power working faith within the heart, and bringing freedom as its result. It was to him God's absolute predestination that determined who were believers. But Augustine held predestination as an inference from his conception of the Fall and of grace, rather than as a metaphysical principle.

6. The Doctrine in the Middle Ages:

In the Middle Ages, Anselm, Peter Lombard, and Aquinas, followed the Augustinian views only to a certain extent. Aquinas admits that predestination implies a relation to grace, but holds that grace is not of the essence of predestination. Predestination is, to Aquinas, a part of Providence, and it presupposes election in the order of reason. Though divine goodness in general be without election, Aquinas thinks the communication of a particular good cannot be without election. Predestination has, for him, its foundation in the goodness of God, which is its reason. Aquinas thinks predestination most surely takes effect, but not as from necessity; the effect takes place under the working of contingency. From such views we are recalled to the idea of a rigorous predestination, by Thomas Bradwardine and John Wycliff, in pre-Reformation times. We are thus brought up to the decretal system--so called from Calvin's making predestination consist of the eternal decree of God--which became, in its metaphysical principle, the fundamental position of the whole Reformed theology after the Reformation.

7. Predestination in the Reformed Theology:

The theology of the Reformed church adopted the Calvinistic doctrine of the decree of predestination and election. Calvin, however, simply carried the Augustinian theory to its logical and necessary conclusion, and he was the first to adopt the doctrine as the cardinal point or primordial principle of a theological system. Zwingli, it must be remembered, was, even before Calvin, of consistent deterministic leanings, as part of his large speculative views, which were not without a tendency to universalism. Salvation was, to Calvin, the execution of a divine decree, which was supposed to fix the extent and conditions of such salvation.

(1) Calvin's Definition.

Reprobation was, for Calvin, involved in election, and divine foreknowledge and foreordination were taken to be identical. Calvin's mode of defining predestination was as the eternal decree of God, by which He has decided with Himself what is to become of each and every individual. For all, he maintains, are not created in like condition; but eternal life ordained for some, eternal condemnation for others. Calvin confesses that this is a "horrible decree," and it is not surprising to find competent theologians in our time denying such a form of predestinarianism any place in the teachings of Paul, who never speaks of reprobation.

(2) Theology Advanced by Calvin.

It is generally overlooked, however, that theological advance registered by Calvin is to be seen by study of the views of the Middle Ages, and on to the Reformation, not by viewing Calvinism in our post-Reformation lights. It was love--"the fatherly love of God," as he terms it--the efficiency of saving love--which Calvin insisted upon, above all, in his teaching about God. But Calvin also heightened men's ideas as to the certitude of personal salvation. It is but fair to Calvin to remember--for superficial acquaintance with his teachings is far from rare--that he, in the strongest manner, maintained divine sovereignty to be that of divine wisdom, righteousness, and love, and expressly rejected the notion of absolute power as, in this connection, a heathenish idea. The Calvinistic doctrine was not absolute, but mediated in Christ, and conditioned upon faith.

8. Predestination in Lutheranism:

Luther and the Lutheran church at first shared the doctrine of predestination and election, Luther in his treatment of free will reproducing the Augustinian form of the doctrine in a strict manner. The predestination of Luther and Melanchthon proceeded, not from their conception of God, but rather from the doctrine of sin and grace. Melanchthon was less disposed than Luther to press the doctrine of absolute predestination, and, in his "synergistic" tendencies, laid increasing stress on human freedom, until he at length rejected the doctrine of absolute predestination. He was blamed by strict Lutheranism for yielding too much to Pelagianism. But the Lutheran "Formula of Concord," prepared in 1577, was not a very logical and consistent presentation of the case, for, opposed at points to Augustinianism, it fell back, in the end, on election in the Augustinian spirit. Or, to put the matter in another form, the "Formula of Concord" may be said to have held with Augustinianism, but to have differed by maintaining a Universal call along witha particular election, and it rejected the decree of reprobation. Later Lutheranism adopted a moderate form of doctrine, wherein predestination was often identified with prescience. But Lutheranism ought not, in strictness, to be identified, as is sometimes done, with the Arminian theory. The Lutheran doctrine of predestination was further developed by Schleiermacher, who emphasized the efficiency of grace, while adopting its universality in the Lutheran sense.

9. The Arminian View:

Arminianism, in its earliest assertion, maintained simply universal grace and conditional election. But in the five articles it formulated its opposition to Calvinism, although Arminius does not appear to have been more than moderately Calvinistic, as we would account it. Arminius gave grace supreme place, and made it, when welcome, pass into saving grace. He made election depend on faith, which latter is the condition of universal grace. Arminianism rejects the so-called common grace of the predestination theory, and its effectual grace for the elect, for, in the Arminian view, saving grace can in no case be missed save by resistance or neglect. Arminianism holds the awakened human will to cooperate with divine grace, in such wise that it rests with the human will whether the divine grace is really accepted or rejected. It is the claim of Arminianism to do more justice than Calvinism to faith and repentance, as conditions of personal salvation, and precedent thereto. The Arminian standpoint admits the foreknowledge of God, but denies foreordination, though it must seem difficult to reduce the foreknowledge of God to such a bare knowledge of the future. But it is, of course, freely to be granted that foreknowledge in God, simply as knowledge, does not carry any causal energy or efficiency with it. But it may still be doubted whether the prescience of God can be nothing more fruitful and creative than such a position implies, and whether its relation to predestination may not be a more necessary one. The theory seems to fail of giving satisfactory account of the divine activity in its relation to human activity, in the sphere of grace. The shortcoming of Arminianism lies in its failing also to do justice to the spirit of Scripture with its emphatic assertion of the doctrine of God as the one absolute will, which, in its expression, is the sole originative power of the universe.

Preeminence

pre-em'-i-nens: Superiority, especially in noble or excellent qualities. The word stands for: (1) mothar, "what is over and above," "excellence"; "Man hath no preeminence above the beasts" (); (2) proteuo, "to be first"; "That in all things he (= Christ) might have the preeminence" (); (3) ho philoproteuon, is translated "who loveth to have the preeminence," literally "who loveth to be first" (of Diotrephes, ).

Prefer

pre-fur': Does not always have the general meaning "to choose before another." In , it does have this sense and the two versions agree; in , the Revised Version (British and American) has "removed" where the King James Version has "preferred"; in , "distinguished" takes its place; in ,, "become" is substituted for "preferred"; in 1:27, "preferred" drops out entirely; in , the versions agree.

Preparation

prep-a-ra'-shun: The concordances indicate that the word "preparation" occurs only twice in the Old Testament, once in , where it is used in the ordinary sense "to make preparation," and once in , "in the day of his preparation," both of them translating the same Hebrew root and requiring no special elucidation. In the apostle speaks of the equipment of the Christian as including the "feet shod with the preparation of the gospel of peace," which means, according to Thayer, "with the promptitude and alacrity which the gospel produces."

The word occurs with technical significance ("the Preparation") in the gospel narratives of the crucifixion, translating the Greek paraskeue (; ; ; ,,). It is used as a technical term indicating the day of the preparation for the Sabbath, that is, the evening of Friday. This is its use in Josephus, Ant, XVI, vi, 2, and presumably in the Synoptics. Later its use seems to have been extended to denote regularly the 6th day (Friday) of each week. So in the Didache, viii and the Martyrdom of Polycarp, vii.

The addition of the phrase tou pascha, "of the passover," in , and of the phrase "for the day of that sabbath was a high day," in 19:31, seems to indicate that the author of the Fourth Gospel regarded the Passover as occurring on the Sabbath in the year of the crucifixion. This is clearly the natural interpretation of the words of John's Gospel, and if it were not for the seeming contradiction to the narrative of the Synoptics it is very doubtful whether any other interpretation would ever have been put upon them. This question is discussed in the articles on the date of the crucifixion and the Lord's Supper, and it will be necessary only to allude to it here.

It is possible that the phrase the "Preparation of the passover" in may mean it was the preparation day (Friday) of the Passover week (see Andrews, Life of our Lord, 451 ff; and most recently Zahn, Das Evangelium des Johannes, 1908, 637 ff). This method of harmonizing seems to the present writer to be forced, and it therefore seems wiser to give to the words of their natural interpretation, and to maintain that, according to the author of the Fourth Gospel, the Passover had not been celebrated at the time of the crucifixion. There seems to be reason to believe that the ordinary view that the Lord's Supper was instituted in connection with the Passover, based upon the narrative in Mark (14:12 ff), does not have the unanimous support of the Synoptic Gospels.

LITERATURE.

In addition to references in the body of the article, the commentaries, especially Plummer, Cambridge Bible, "St. John," Appendix A; Allen, ICC, "St. Matthew," 270-74; Godet, Commentary on the New Testament; Gospel of John, English translation, New York, 1886, II, 378, 379; and the significant articles on the interpretation of , by Burkitt and Brooke, Journal of Theological Studies, IX, 569 ff, and by Box, ib, X, 106.

Walter R. Betteridge

Presbyter; Presbytery

1. Words Used in the New Testament:

This latter word occurs in the New Testament once (), so rendered in both the King James Version and the Revised Version (British and American). But the original Greek occurs also in , in the Revised Version (British and American) translated "the assembly of the elders," in the King James Version simply "the elders"; and in , translated in English Versions of the Bible "the estate of the elders"; in both of which occurrences the word might more accurately be translated "the presbytery," just as it is in . Besides these three occurrences of the neuter singular presbuterion, the masculine plural presbuteroi, always translated "elders," is often used to indicate the same organization or court as the former, being applied earlier in New Testament history to the Jewish Sanhedrin (; ; ; ,), and later in the development of the church to its governing body, either in general (,,,), or locally (; ; ; ; , etc.). It is sometimes used of the body, or succession, of religious teachers and leaders of the nation's past (; ). The word "presbyter" has been contracted by later ecclesiastical usage into the title "priest," although in the New Testament they are by no means identical, but on the contrary are often explicitly distinguished (; ).

2. Based on the Synagogue Plan:

The local synagogue of the Jewish church was under the care and control of a body of representative men called "the elders" (). Naturally the Christian church, beginning at Jerusalem and formed on the lines of the synagogue, took over the eldership into its own organization (; ; , etc.); so also in all the cities in which the missionary activities of the apostles made church organization necessary, the local synagogues readily suggested and supplied a feasible plan for such organization (; ). The mother-church at Jerusalem, formed after the pattern of the synagogue, might well have offered to the churches formed elsewhere under apostolic preaching the only conceivable plan. We do not know from the New Testament passages how these elders were selected; we must infer that they were elected by the membership of the churches, as under the synagogue plan; they were then installed into their office by apostles (), or by apostolic helpers (), or by "the presbytery" (), or by both together (; compare ). So early as the Pauline letters the office of presbyter seems already to have borne the distinction of two functions: teaching and ruling (; compare ,; ,; ).

3. Principle Found in the New Testament:

In the New Testament history and epistles it does not appear that the various churches of a district were already organized into an ecclesiastical body known as "the presbytery," having some basis of representation from the constituent churches. But the absence of such mention is far from being final proof that such district organizations did not exist; little dependence can be placed on mere negative arguments. Moreover, the council of apostles and elders in Jerusalem, to which Paul and Barnabas appealed (), is positive evidence of the principle of representation and central authority. The various district organizations would quickly follow as administrative and judicial needs demanded; such development came early in the growth of the church, so early that it is unmistakably present in the post-apostolic age.

In Revelation the 24 elders occupy a conspicuous place in the ideal church (,; , etc.), sitting for those they represent, as an exalted presbytery, close to the throne of the Eternal One. "The four and twenty elders occupying thrones (not seats) around the throne are to be regarded as representatives of the glorified church; and the number, twice twelve, seems to be obtained by combining the number of the patriarchs of the Old Testament with that of the apostles of the New Testament" (Milligan on in the Expositor's Bible).

4. In the Presbyterian Church:

Presbytery is the court, or representative body, in the Presbyterian Church next above the Session of the local church. The Session is composed of the ruling elders, elected by the membership of a particular church, with the minister as moderator or presiding officer. The Presbytery is composed of all the ordained ministers, or teaching elders, and one ruling elder from the Session of each church in a given district or community. To it now, as in New Testament times (), is committed the power of ordination; as also of installation and removal of ministers. It has supervision of the affairs which are general to the churches in its jurisdiction, and the power of review in all matters concerning the local churches (see Form of Government, Presbyterian Church in U.S.A., chapter x). The Presbytery elects the representatives composing the General Assembly, which is the highest court of the Presbyterian Church.

5. In Architecture:

In ecclesiastical architecture the presbytery is that part of the church structure which is set apart for the clergy, usually the space between altar and apse; sometimes used of the whole choir space, but ordinarily the word is more restricted in its meaning.

See further, BISHOP; CHURCH; ELDER; GOVERNMENT.

Edward Mack

The International Standard Bible Encyclopedia, ed. James Orr (1915). Public domain. Text from the CrossWire Bible Society.