The Biblical Doctrine of Fellowship

1st Edition, September 2010; Revised April 2015

Stephen Genusa

For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but,

In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but

the children of the promise are counted for the seed. Romans 9:6-8

Wherefore receive ye one another, as Christ also received us to the glory of God.

Romans 15:7

Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

Matthew 9:37

What therefore God hath joined together, let not man put asunder.

Mark 10:39

“many unskillful in the word, confound the promise given and confirmed, and therefore spoken of as a thing done,

with the reality, showing clearly that they understand neither.”

“The speeches on the occasion were great fallacies. W. Gill argued back to the Church of Rome without knowing it. He maintained that vitality depended upon connection with ‘the church,’ and that if a man separated from ‘the church,’ whether by intention or accident, he necessarily became spiritually defunct. If this is the case, in what an awful predicament are the Dowieites, for they have cut themselves off from the universal church and lie on the ecclesiastical highways, a dry bit of old tegument, rapidly turning to dust. To this the Dowieites might say, the Catholics and Protestants are not the church; and if the question be asked, Why? the answer would be, because they have not the truth: which would be all very good, but very destructive to the pretensions of Dowieism, for it reduces the question to one of the truth, and not of organization. A number of men uniting together in religious exercises may call themselves the church, but they are not the church unless they have the truth: and that, not a bit of it, but the whole truth—the one faith delivered to the saints—and held by them without parley with the fables of the apostacy. And even suppose they are in this wholesome position, they will never hold themselves up as the means of salvation. They are only themselves poor men and women, hoping to be saved through Christ. They will never be guilty of the arrogance of saying ‘We are the true church to give you life; join yourself to us, and you will get our sap; sever yourself from us, and no matter what you believe, you must die a dead branch.’ The arrogance of which they will be guilty is this : ‘You cannot be saved without Christ; you cannot get Christ without the gospel; you cannot get the gospel without the truth, of which the gospel consists; and the things we declare unto you from the prophets and apostles, are the truth. If you wish to be saved, accept them, obey them, and assemble with those of a like precious faith. We have no bishops or elders, no authority among us; no one to rule; the spirit has withdrawn itself; and until it returns with the Lord Jesus, we wait, a nondescript crowd of spiritual units, hoping by faith, patience, and obedience, to share in the glory that shall be revealed.’ But Dowieism, speaking through W. Gill, is obliged to go beyond this, and to say ‘We are the church; you cannot be saved without joining us; separate yourselves from us, even if you believe the truth, you cannot be saved.’ They are obliged to put the matter in this shape, for they have no other way of putting it, that will have an atom of plausibility. They have no other challenge for those who have separated from them, and will remain separated from them, and fight against them, until they drive out the lingering batwinged fables of the apostacy and turn into the uncompromising witnesses of the truth.”

The Christadelphian, 1868, page 251

Table of Contents INTRODUCTION ................................................................................................................................................................. 1

A FEW IMPORTANT DEFINITIONS ....................................................................................................................................... 5

“IN CHRIST”.............................................................................................................................................................................. 5 “SCRIPTURALLY QUALIFIED” .......................................................................................................................................................... 5

OPEN-DOOR & CLOSED-DOOR FELLOWSHIP VS. THE BIBLE ................................................................................................ 7

THE “OPEN DOOR FELLOWSHIP” .................................................................................................................................................. 7 THE “CLOSED DOOR FELLOWSHIP” ................................................................................................................................................ 7 THE BIBLICAL MODEL – THE BIBLICAL DOCTRINE AND PRACTICE OF FELLOWSHIP .................................................................................... 9

THE GREEK CONTEXT AND MEANING OF THE WORD “ECCLESIA” ..................................................................................... 11

“NOW YE ARE THE BODY OF CHRIST” – WHAT ECCLESIAS ARE INDIVIDUALLY CALLED TO MANIFEST ............................... 13

ECCLESIAL FELLOWSHIP VS. FELLOWSHIP IN CHRIST – 1ST JOHN 1:3 ................................................................................ 14

THE LIMITATIONS OF OUR JUDGMENT AND FELLOWSHIP ................................................................................................ 19

HOW THE BIBLE DEFINES FELLOWSHIP – THE BIBLICAL USE OF THE WORD ...................................................................... 22

STRONG'S GREEK 2841 – KOINONEO ........................................................................................................................................... 22 STRONG'S GREEK 2842 – KOINONIA ............................................................................................................................................ 23 STRONG'S GREEK 2843 – KOINONIKOS ........................................................................................................................................ 25 STRONG'S GREEK 2844 – KOINONOS ........................................................................................................................................... 25 STRONG'S GREEK 3310 – MERIS ................................................................................................................................................. 26 STRONG'S GREEK 3352 – METOCHE ............................................................................................................................................ 26 STRONG'S GREEK 4790 – SUGKOINONEO ..................................................................................................................................... 26

WHAT CONSTITUTES “FELLOWSHIP”? .............................................................................................................................. 27

FELLOWSHIP WITH NON-BELIEVERS ................................................................................................................................. 28

FELLOWSHIP AND ACCOUNTABILITY ................................................................................................................................ 29

SCRIPTURAL FELLOWSHIP SHOULD NEVER BE AN UNCONDITIONAL ENDORSEMENT ....................................................... 31

SCRIPTURAL PROOFS THAT FIRST CENTURY ECCLESIAS DID NOT CONSTITUTE A “FELLOWSHIP” OR ASSOCIATION OF ECCLESIAS ........................................................................................................................................................................ 32

HOW DO WE HAVE FELLOWSHIP WITH THE FATHER AND HIS SON, JESUS CHRIST? .......................................................... 46

BIBLICAL FIGURES OF GOD'S SERVANTS INDIVIDUALLY AND COLLECTIVELY ..................................................................... 47

YE ARE GOD'S BUILDING – GOLD, SILVER, PRECIOUS STONES, WOOD, HAY, STUBBLE............................................................................ 48 YE ARE THE TEMPLE OF GOD – IF ANY MAN DEFILE THE TEMPLE OF GOD .......................................................................................... 48 THE BRANCHES – TAKE HEED LEST HE ALSO SPARE NOT THEE .......................................................................................................... 49 DOUGH – THAT MIGHT BE CORRUPTED ....................................................................................................................................... 49 MEMBERS IN PARTICULAR OF THE BODY OF CHRIST – WHO MAY BE CUT OFF IF DISOBEDIENT ................................................................ 49 A HOUSEHOLD – WITH SOME DISOBEDIENT SERVANTS ................................................................................................................... 50 BROTHER, SISTER AND MOTHER – “WHOSOEVER SHALL DO THE WILL OF MY FATHER” ......................................................................... 50 A KING MAKING A MARRIAGE FOR HIS SON – MANY ARE CALLED, BUT FEW ARE CHOSEN .................................................................... 50 THE WISE AND FOOLISH VIRGINS ................................................................................................................................................ 51 ISRAEL BETROTHED – BUT ISRAEL PLAYS THE HARLOT ...................................................................................................................... 51 THE HUSBANDMAN AND THE VINE – BRANCHES THAT MIGHT BE CAST FORTH AND BURNED .................................................................. 52 THE SAND OF THE SEA – YET A REMNANT SHALL BE SAVED ............................................................................................................. 52 THE COMMON THREAD OF ALL THESE BIBLICAL FIGURES ................................................................................................................. 53

THE DOCTRINES AND ATTITUDES OF GOD'S FINEST SHEPHERDS ...................................................................................... 53

SCRIPTURAL PROOFS THAT A “SATANIC ELEMENT” IS TO BE FOUND IN MORTAL ECCLESIAS ............................................ 56

SOME BIBLICAL PASSAGES CITED IN RELATION TO FELLOWSHIP ...................................................................................... 57

MATTHEW 18:15-17 ............................................................................................................................................................... 59 ROMANS 16:17 ...................................................................................................................................................................... 60 1 CORINTHIANS 5:11-13 .......................................................................................................................................................... 61 EPHESIANS 5:11 ...................................................................................................................................................................... 61 1ST TIMOTHY 6:3-5 ................................................................................................................................................................. 62 TITUS 3:10 ............................................................................................................................................................................. 63 2 THESSALONIANS 3:6, 14-15 ................................................................................................................................................... 65 JAMES 3:17 ............................................................................................................................................................................ 67 1 JOHN 1:5-7 ......................................................................................................................................................................... 68 2ND JOHN 10-11 ...................................................................................................................................................................... 69 REVELATION 2:14-16 ............................................................................................................................................................... 71

THE EMPHASIS OF SCRIPTURE VS. THE MISEMPHASIS ON WITHDRAWAL ........................................................................ 71

WHERE THE CATHOLIC CHURCH CAME FROM .................................................................................................................. 73

CONCLUDING THOUGHTS – BRINGING THE CONSCIENCE INTO SUBMISSION – SUBMISSION TO BIBLICAL DOCTRINE ...... 74

APPENDIX 1: NEW TESTAMENT USE OF THE SINGULAR FORM OF THE WORD ECCLESIA .................................................. 79

APPENDIX 2: NEW TESTAMENT USE OF THE PLURAL FORM OF THE WORD ECCLESIA ....................................................... 89

1

Introduction

There is One Hope and One Gospel which expresses that Hope. While the implications of the Truth can be profound, its essential teachings are straightforward and simple. The Truth fits together beautifully, logically, and as perfectly as pieces of a puzzle each fit into their particular place.

Truth never contradicts The Truth and truth will never force us to disobey God's principles, or His will, to uphold another element of The Truth.

Error is, by its nature, twisted and invariably compounds. It is like a puzzle that starts with one forced piece. The next pieces, if they fit at all, require greater efforts to make them “fit” in place. The final result is that the harmony of the original picture is destroyed.

Error gives birth to contradictions and ultimately forces its adherents into compromise and disobedience. Error often makes a person choose between upholding one sound doctrine at the expense of another sound doctrine.

You will find error wherever one important Scriptural principle is emphasized to the harm or exclusion of another important Scriptural principle. For example, some brethren emphasize the correct principle and duty of withdrawing fellowship from those who hold false doctrine or live in disobedience – while they completely ignore the equally important principle and duty of receiving into fellowship those who, to the best of their knowledge, accept and uphold sound doctrine and morality.

There are many ideas about every doctrine found in the Bible. The doctrine of fellowship is no exception. Some people believe in what is termed “open fellowship”, and at the other extreme, others believe they are justified in creating new first principles1 – raising new or higher walls – in an attempt to maintain sound fellowship. There are, of course, various positions between these two false extremes.

There are a number of Christadelphian “Fellowships”2 in existence, each offering some variation on “how fellowship works” and what is required for faithfulness to Christ. Today it is generally held by most Christadelphians that all brethren3 within a given Fellowship (an Association or Confederation of ecclesias) are “in fellowship” with one another. This was not a mainstream belief or practice of pre-1940's Christadelphians as demonstrated in The Christadelphian Doctrine of Fellowship.

Since the belief in a worldwide Fellowship is now mainstream, whether you are talking about Central, Unamended, Dawn, Pioneer-Maranatha, the Bereans, or any other man-made Fellowship, few brethren question whether it was the original practice of Christadelphians – and more importantly whether it is Scriptural or not.

1 There is a significant difference in a new first principle and a new “doctrine to be rejected”.

Doctrines to be rejected serve to protect the first principles from corruption. 2 Note: Except where required at the beginning of a sentence, by “Fellowship” I mean an

Association, Union or Confederation of ecclesias. By lowercase “fellowship” I generally mean fellowship as an act or state.

3 Just as the word is used in Christadelphian hymn books, by “brethren” I mean, brothers and sisters.

2

The historical use of the term “Fellowship” in relation to Christadelphian Associations of ecclesias can be found by searching The Christadelphian magazine. Please ask yourself why:

1. The term “Christadelphian fellowship” is used only two times in The Christadelphian magazine between 1864 and 1903, a period of 39 years. In both cases it is not a reference to any union of ecclesias. In fact, the word is not used in the sense of an institution or organization/ union of ecclesias until 1919 by a Christadelphian reporting to the Intelligence column of the magazine. The fact that early brethren took the name Christadelphian but then never used it as an organization of ecclesias is, in itself, a remarkable evidence that Christadelphians did not view themselves as establishing any kind of worldwide Fellowship.

2. "Andrew fellowship" (from the name of a person) never occurs. The first appearance of "Williams Fellowship" (from the name of a person) in The Christadelphian magazine does not occur until 1918. The first appearance of "'Advocate' fellowship" (from the name of a magazine) in The Christadelphian does not occur until 1919. The first appearance of "Unamended Fellowship" does not occur in The Christadelphian until 1961. "BUSF fellowship" never occurs.

3. The first appearance of "Suffolk Street Fellowship" (from the name of a street) in The Christadelphian does not occur until 1918.4 “Fraternal Visitor Fellowship” (from the name of a magazine) does not occur in The Christadelphian until 1921. “Byron Road Fellowship” never occurs in The Christadelphian.

4. The first appearance of "Temperance Hall fellowship"(from the name of a building) in The Christadelphian does not occur until 1919. As a point of reference, Temperance Hall was used for Christadelphian activities beginning in 1866. The first occurrence of “Temperance Hall fellowship” in The Berean magazine is 1917, is used only one time, and does not occur again until 1923. The Temperance Hall ecclesia’s last meeting in that building was on October 1st 1932. The ecclesia moved from Temperance Hall to the Midland Institute and changed their ecclesial name to “The Birmingham Central Ecclesia” per a note in The Christadelphian, 1932, page 554.

5. The first appearance of "Central fellowship" (from the name of an ecclesia) in The Christadelphian does not occur until 1933. The first appearance of "Amended fellowship" (from the name of a statement of faith) in The Christadelphian does not occur until 1964. "BASF fellowship" never occurs.

6. The first appearance of "Berean fellowship" (from the name of a magazine) in The Christadelphian does not occur until 1932. It is also important to note that the editor of The Berean magazine rejected the term “Berean fellowship” and denied the existence of a Berean Fellowship in June 1928 (The Berean, p. 227) and the co-editor denied it again in April 1934 (The Berean, p. 131).

4 The primary group who constituted what later became known as the Suffolk Street Fellowship

were created in 1885 during the partial-inspiration heresy but this group did not have an ecclesial hall on Suffolk Street until May of 1911 and therefore, contrary to mistaken claims, could not have been known as the Suffolk Street Fellowship in brother Robert Roberts days.

3

7. The first appearance of "Dawn fellowship" in The Christadelphian does not occur until 1953.

Please note that this list only shows the first occurrence of these terms in The Christadelphian, not when the terms grew into common use. Amongst Christadelphians the doctrine of a worldwide Association of ecclesias, a.k.a. a Fellowship evolved out of the divisions that occurred from the 1870's through the 1950's. This was not the first time this doctrine had come into existence. The first century ecclesias held no such doctrine. It first evolved between the 2nd and 4th Centuries and resulted in the development of the Universal Church.5 In the book The Organization of the Early Christian Church, the author Edwin Hatch wrote,

Hatch, The Organization of the Early Christian Church, p. 175

The same thing has happened to the Christadelphians. By small steps confederations of ecclesias formed so that it goes unquestioned by most Christadelphians today.

But if you think about it, it wasn't even practical to attempt to function as a worldwide Fellowship until developments of the mid-1800's in politics with the suppression of Catholic power and increasing religious liberties (Rev. 11:11-12), travel and communications which opened the way for timely public mail service (not government communications only6) and, ultimately, electronic communications. It is ironic that

5 See Hatch's The Organization of the Early Christian Church, pages 169-193 and Mosheim's

Institutes of Ecclesiastical History, p. 72, 116-117. 6 See https://en.wikipedia.org/wiki/Mail and

https://en.wikipedia.org/wiki/Timeline_of_postal_history

4

worldwide Fellowships today are completely dependent upon modern mail, email, Skype and air travel to function and yet brethren never stop to think what effect their environment has on their worldview, on their doctrine, and on their ecclesial practices.

While these issues are worthy of your consideration, the real issue this book will address is what the Bible teaches about fellowship and what structure existed in, and did not exist, between the Apostolically established ecclesias. The purpose of this exposition is to emphasize the true Biblical position of fellowship. As the reader will see, it never advocates for open or “loose” fellowship, nor does it erect false barriers preventing fellowship between those who conform to the Scriptural requirements for ecclesial fellowship. God never intended for his mortal sons and daughters to establish a worldwide confederation of ecclesias, a universal Church. This doctrine and practice of a worldwide confederation evolved into Christadelphian practice post 1930's, an adoption from The Universal Church, the Mother of Harlots. We'll consider why God never intended for His children to create such a Confederation or Church throughout the course of this book.

5

A Few Important Definitions

“In Christ”

We sometimes speak of all those who have been baptized as “in Christ”. This is true but “in Christ” in this sense may only be nominal, not genuine and spiritual. Take, for example, the baptized person who forsakes the truth. They may be “in Christ” technically, but not in the sense that the phrase “in Christ” is used most commonly in the Bible. The state of truly being “in Christ” is a spiritual/moral state which can never be anything less than genuine and is regulated exclusively by Christ (John 14:6; John 10:9).

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” – John 15:4

“If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” – John 15:7

“For as in Adam all die, even so in Christ shall all be made alive.” – 1st Corinthians 15:22

“For the Father judgeth no man, but hath committed all judgment unto the Son.” – John 5:22

“Scripturally qualified”

In this book I speak of those who are “Scripturally qualified”. By that I mean, outwardly these brothers and sisters conform to the Scriptural requirements for inclusion in an ecclesia and are Scripturally qualified to break bread. Since we have no power to know the hearts and minds of people, we are left to judge, in Scripturally regulated ways, what people profess to believe and how they behave. We consider this is greater detail shortly.

Please note that while a man or woman may outwardly be Scripturally qualified to break bread, this does not mean their mind and heart are right in the sight of God. Christ plainly teaches that the outward appearance of righteousness may hide inward iniquity.

“Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.” – Matthew 23:28

We'll look at this point in much greater detail as we consider fellowship.

6

7

Open-Door & Closed-Door fellowship vs. The Bible

There are, speaking in general terms, three ways how fellowship has been understood and practiced: 1) What is commonly termed “open door fellowship”, 2) What I have termed “closed door fellowship” and 3) The Biblical doctrine and practice of fellowship.

The “Open Door Fellowship”

By “open door” it is meant that fellowship is open to individuals, with little or no regard for either doctrinal beliefs or moral practices. This position stems from a humanistic spirit and is expressed in ecumenical thinking. Ecumenism purposes to join all churches into a single Fellowship Association at the expense of fundamental doctrine and/or morality. Those who hold this position believe that we can judge nothing, doctrinally and/or morally, and that all judgment must be left to Christ. It is a misapplication of John 5:22 and an open denial of specific Apostolic commands as we will see. Those who hold this doctrine prefer no statement of faith, or a limited statement such as the so-called “Apostle's Creed” from the 5th or 6th century.

The “Closed Door Fellowship”

At the other extreme is a practice that is the “closed door Fellowship” (CDF). There are some variations in how this is practiced but, generally, closed door Fellowships believe that everyone in their Union of Ecclesias is “in fellowship”, amongst themselves and with Christ. If you break bread in one ecclesia, it is generally believed that all the other ecclesias of that Confederation or “Fellowship” are “in fellowship” with you and, it is usually assumed, with Christ. It is very important to notice that little if any distinction is made between fellowship amongst local ecclesial members and that which may occur between some members of the ecclesia and Christ.

In reality, it is Christ's sole prerogative to determine and select those who are faithful (in fellowship with the Father and His Son) but the CDF model pretends to perform this function itself. Therefore attempts to regulate the worldwide body are necessary. A worldwide “standard” of fellowship is established and every ecclesia in the Union is expected to uphold the standard. The “door” of fellowship is closed, unless you are a “member” of that specific man-made Fellowship. If you are a faithful servant of Jesus Christ and in fellowship with him, but not a “member” of said Fellowship, the door of fellowship is closed and nothing but “membership” into this Society / Confederation / Association / Fellowship will open the door.

If you carry the right fellowship “card”, that is, if your ecclesia belongs to that worldwide Association of Ecclesias, all ecclesias in that Fellowship accept you as “in fellowship”. If you are withdrawn from by one particular ecclesia, all

8

ecclesias in effect withdraw from you – you are, as a matter of fact excommunicated7 from that Fellowship.

The degree to which these ideas are held varies from Fellowship to Fellowship, ecclesia to ecclesia and individual to individual.

In this model, the door is closed, even to Christ himself for two reasons:

1. The CDF model unwittingly usurps Christ's judgment (John 6:37; 1st Corinthians 4:5; Luke 6:22; Luke 20:15; Matthew 25:45; 3rd John 10; Proverbs 14:31). Christ Jesus alone has the power, authority and ability to judge who constitute His Body.

2. The closed door Fellowship applies a simple rule every time they meet to break bread: If you are a current member of “our Union” “in good standing”, you are welcome to break bread. If you are not a member of “our Union”, you may not break bread: “We are not in fellowship with you.” Ergo, if Christ were to show up Sunday morning, and if the rules of the Union were applied to Christ as they are applied every Sunday to his brethren who are not members of the Fellowship, Christ would not be qualified to break bread for, thus far, he has never endorsed the rules and procedures of any closed door Fellowship. This is very ironic, but Christ plainly states the principle that,

“Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.” –Matthew 25:45

You cannot consistently practice a policy that excludes Christ's

brethren from fellowship and then claim the policy does not apply to Christ himself.

“All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” – John 6:37.

Worldwide Fellowships by design “cast out” or exclude true brethren until the man-made terms of the Fellowship are obeyed.

7 Excommunicate is defined as, to “oust or exclude from a group or membership by decree”. This

practice has been renamed by some Christadelphians as “inter-ecclesial unity of action”. The name is different but the practice and result is exactly the same. "'Excommunication' is an ordinance of the apostasy; ecclesial withdrawal is of apostolic prescription." The Christadelphian, 1870, p. 91

9

The Biblical Model – The Biblical Doctrine and Practice of fellowship

In Biblically regulated ecclesias, fellowship is regulated by a doctrinal standard (a statement of faith outlining first principles with doctrines to be rejected) and a moral standard (the commandments of Christ). The Biblical ecclesia will measure each member in the only way they can: They cannot perfectly judge the heart, the motives and intentions, the good works done secretly, or the evil things done in darkness, so external conformance to the standards agreed upon by the ecclesia is the measure applied without respect to person. The faithful ecclesia will withdraw fellowship from individuals or other ecclesias they interact with8 who fail to uphold Scriptural standards of doctrine and conduct.

“Our weekly passover feast is typed in the law by the weekly feast of the priests when they ate the weekly bread in the holy. All the fellowship types apply to us, and whilst their minds may not have been clean or spiritually developed, they were at least required to be constitutionally clean, having followed the ritual cleansing process, and having adorned the appropriate garments, otherwise they would be cut-off. The types equally apply to us.” (S.M.)

Please note that faithful ecclesias do not confuse the local fellowship that occurs amongst the ecclesia's members, based on the ecclesia's standards, with fellowship in Christ. Ecclesial standards are set forth as a clear definition of The Way into fellowship with the Father and Christ. But external conformity to Scriptural standards is not the same thing as internal conformity. Each member determines, by their personal beliefs and personal behavior, whether or not they are truly “abiding in Christ” and whether individually fellowship with the Father and Son occurs when the bread is broken.

In other words, the physical fellowship that occurs amongst ecclesial members, is judged on one level, occurs on one level, and requires certain responsibilities from each individual and each ecclesia; while the “in Christ” fellowship that might occur simultaneously is judged by Christ and requires not merely external conformity but internal holiness.

The Biblical model also allows for relations with other ecclesias. No Association or Confederation, a.k.a. a universal Church, is required for fellowship to exist amongst independent ecclesias. Ecclesias judge for themselves who they recognize as “in fellowship” (with themselves, not with Christ) and which

8 It is important to note that the Apostolic model of fellowship does not require an ecclesia to

proactively police all other brothers, sisters and ecclesias throughout the world. According to bro. Robert Roberts, “To ‘hunt for heresy’ and ‘dig up iniquity’ is not the course of the righteous. Much has to be taken for granted. There is a blindness that is good. A man should principally sit in judgment upon himself.” The Christadelphian, 1894, p. 484

10

ecclesias are not upholding Biblical standards of doctrine and conduct. In the Apostolic model of fellowship, there is no need (not to mention power or ability) to identify every individual and every ecclesia who may be in fellowship with Christ. There is no necessity to create a worldwide Fellowship, to create bridging documents that paper over doctrinal differences between ecclesias or Fellowships – an for those who have some experience with modern Fellowship practices: no need to force a local ecclesial problem on all the other ecclesias &c. &c.

If an unfamiliar visitor appears at the ecclesial door, a letter of commendation is required. This has been derogatorily called “at the door fellowship” but this is to mischaracterize the practice and cast disrepute upon Apostolic practice and precept. The term “At the door fellowship” is taken from a scenario such as this: someone shows up “at the door” of an ecclesia and tells the door keeper that he is bro. Doe from Suchandsuch ecclesia. He presents a letter of commendation from his ecclesia. The first responsibility rests with the ecclesia. It has a duty to prevent the openly unclean from partaking of the table but it has an equally essential duty of welcoming Scripturally qualified brothers and sisters of Christ to the table of fellowship. The door keeper, or serving brethren, or perhaps the ecclesia as a whole, given the situation, does it's best to determine if the visiting brother or sister is qualified to break bread. It is a true principle in relation to the children of God that,

“Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.” – Matthew 9:37

Paul makes example of one who would not receive the brethren saying,

“Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the ecclesia. Beloved, follow not that which is evil, but that which is good.” – 3rd John 10-11

On the other hand, the Corinthians were receiving in fellowship one who was not qualified of whom Paul wrote,

“Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.” – 1st Corinthians 5:6-7

There is no need for infallible judgment. It is possible that mistakes may be made in individual cases. If the ecclesia exercises Apostolically enjoined doctrine and practice, the ultimate responsibility rests upon the visitor(s) just as it applies to each individual in the ecclesia:

“For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” – 1st Corinthians 11:29

We'll look at this practice later but suffice it to say, the ecclesia does not need to

11

pay or receive a visit to determine if they accept bro. Doe or his ecclesia as “in fellowship”. This could have been determined in advance by the exchange of communications between ecclesias as to what their mutual standards of doctrine and conduct are.

Carrying a letter of commendation was an Apostolic practice, and a common and expected practice in early Christadelphia. Only after the development of closed door Fellowship has the practice greatly subsided or altogether disappeared in some Fellowships. Please, ask yourself what has changed, and why, and you will be on the road to accepting Apostolic practices rather than those of the Apostasy.

The Greek Context and Meaning of the Word “Ecclesia”

In our consideration of fellowship, it's important to first consider the Greek word “ecclesia”. Most Christadelphians are aware of the fact that the word “church” developed a meaning never intended by the New Testament writers. Christians often refer to the building where they hold religious services as “the church”.

Early Christadelphian expositors noted that the word “church” or “ecclesia” was “an assembly” consisting of people who were “called out”. Ecclesia is a noun formed from two Greek words, ek “out of”, and a verb kalein which means “to call”.

It is important to understand that prior to the days of “the first century ecclesia” the word “ecclesia” was a commonly used secular word. In Greek daily life it typically referred to a town meeting of all citizens who had not lost their civic rights. Trade guilds of that time also referred to their business meetings as an “ecclesia”. This secular usage of the word is demonstrated in the speech of the townclerk in Acts 19:

“And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, which are neither robbers of churches (gr. hierosulos, guilty of sacrilege), nor yet blasphemers of your goddess. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly [ekklesia]. For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. And when he had thus spoken, he dismissed the assembly [ekklesia].” – Acts 19:35-41

This assembly, this unlawful ekklesia, was a gathering of angry tradesman who

12

wanted the city government to stop the commercial damage Paul was inflicting on the idol-making trade.

Why is this background important? Because Paul wrote to a Grecian world using words they understood. They understood what an assembly was. When they heard the word “ecclesia” they did not automatically think of the Bride of Christ. They thought of an assembly of people, and without further information, they could not have known why the assembly had been called.

The New Testament writers, writing under Spirit-inspiration, took this secular word, and used it in application to saints in three different organizations:

1) In a singular form referring only to those who are part of the Spiritual body of Christ.

2) In a singular form to a particular assembly of saints in a city. There is never an assumption in the Apostolic writings that such assemblies consisted only of those who were abiding in Christ.

3) In a plural form to assemblies in a city, region or culture.

Let’s consider each of these:

1. In a singular form to refer to the spiritual body of Christ (Matthew 16:18). Of the 115 times “ecclesia” is used, roughly 12 refer to the spiritual body, and most of these occur in the book of Ephesians. It is worth noting that when the Lord uses the word “ekklesia” to refer to this spiritual body, he speaks of it in a future tense: “and upon this rock I will build my ekklesia”.

There is often a failure to distinguish between the “worldwide” spiritual body of Christ, the Ecclesia, and those mortal assemblies who labor to make up that body, the ecclesias. Some ecclesias are spiritually “alive”. Others may “have a name” but are spiritually “dead” (Revelation 3:1). Spiritually, individuals selected by Christ from out of those mortal ecclesias, the faithful, constitute a type of The Ecclesia. In other words, The Ecclesia is, in reality, currently an abstract principle, with a future literal fulfillment. It cannot truly exist until Abraham, Isaac, Israel, David and the many dead spiritual seed of Abraham are raised up and given eternal life. The glorified immortal saints, gathered into One (Ephesians 1:10; Malachi 3:17), constitute the One True Ecclesia. The Lord teaches this when he said, “upon this rock I will build my ecclesia; and the gates of hell shall not prevail against it.” Paul, in Hebrews, speaks of this ecclesia saying “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and ecclesia of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel” (Hebrews 12:22-24). That body is the only “One True Ecclesia”.

2. In a singular form 'ecclesia' always – excluding definition 1 – refers to

13

a particular assembly of saints in either a city (1st Corinthians 1:2; Rev. 2:1) or a house (Romans 16:5; 1st Corinthians 16:19; Philemon 2). For example, in Matthew 18:17, when the Lord gives instructions on what to do if a “brother shall trespass against thee” (vs. 15), the Lord says to first address the brother privately. If that fails, “one or two more” witnesses are to be called into the matter. If he neglects to hear them, the local assembly (ekklesia) is to become involved. The Lord gives no step beyond the local ecclesia judging and handling the matter.9 A complete listing of all the singular uses of the word ecclesia is found in Appendix #1.

3. In a plural form to refer to multiple assemblies within a province (Acts 9:31; 2nd Cor. 8:1), of a culture (Romans 16:4) or of all the assemblies collectively (Rom. 16:16). Please note that this is a plural form of the word and so cannot mean a single assembly whether physical or spiritual. Paul's consistent use of the term in the plural form to represent multiple physical assemblies demonstrates that the idea of a union of ecclesias, regional, national or international, was foreign to his thinking and doctrine.

“Now Ye Are The Body of Christ” – What Ecclesias Are Individually Called To Manifest

Paul wrote to the Corinthian ecclesia, “Now ye are the body of Christ, and members in particular”. Was the ecclesia at Corinth literally the body of Christ? No, not literally. We know that the ecclesia at Corinth had many problems (e.g. 1st Corinthians 4:8; 5:1; 6:8; 8:11; 10:12, 21, 24; 11:21) and while some members were abiding in Christ, other members were not. Paul did not say, that Corinth, along with all the other Apostolic ecclesias were the body of Christ, or that Corinth was dependent on other ecclesias to be “the body of Christ”. The Corinthian ecclesia was called, as all of Yahweh's ecclesias are, to be a type of “The One Man”, the faithful and true bride of Christ.

The importance of the individual ecclesia is emphasized in Paul's declaration “Now ye are the body of Christ”. Each ecclesia is individually called to be a “golden lampstand” amongst lampstands (Revelation 2:1) and “the pillar and habitation of the truth” (1st Timothy 3:15). But the mortal ecclesia is only a type – an imperfect type owing to the limitations of mortal men and women.

There is an interesting parallel of this same idea, but in application to individuals found in 1st John 3:

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not,

9 If the individual involved were to go to another ecclesia, mutual respect between the ecclesias

ought to be shown and bro. Roberts, in The Ecclesial Guide, provides excellent suggestions on how to handle such cases. In particular, rule #35 of the Birmingham ecclesia's constitution should be studied.

14

because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.” (1-3)

John states, “Now are we the sons of God.” But the context shows that this is not an absolute statement; that it is based on a future change (“we shall be like him”) and on condition of present behavior (“every man that hath this hope in him purifieth himself, even as he is pure”).

“For if... they are again entangled therein, and overcome, the latter end is worse with them than the beginning.” (2nd Peter 2:20)

Each individual saint is called to be a son of God. Each individual ecclesia is called to be “the Body of Christ.” But many are called, and few chosen for strait is the gate and narrow is the way that leads to life eternal and few there be that find it.

Ecclesial fellowship vs. fellowship In Christ – 1st John 1:3

One brother, writing about fellowship claimed,

"We are in fellowship with those 10,000 miles away to just as great a degree as those with whom we meet weekly." (G. V. Growcott, The Berean magazine, 1980, p. 12)

That expresses the doctrinal position of those who believe in a worldwide mortal Association of ecclesias or Fellowship. However, there needs to be a clear distinction made between local ecclesial fellowship and fellowship in Christ10. They may occur simultaneously at the breaking of bread, but they are distinct states of fellowship and here is why.

If, as they argue, all ecclesias in a Fellowship share in every ecclesias' fellowship, then all ecclesias must have a proactive interest in making sure every ecclesia is free of doctrinal and moral corruption. The irony is that this mechanical and legalistic view of fellowship was only made possible by a change in the religious and political landscape, and the increasing speeds in 19th century transportation and communications. One could know within a week what was happening on the other side of a continent, or within weeks what was happening on the other side of the world. Brethren today presume on the ability to move and communicate with the entire world in a short time. The Universal Church doctrine of worldwide fellowship is pervasive today and has infiltrated the Christadelphian brotherhood. Brethren have accordingly changed their beliefs about how fellowship occurs between brethren.

10 The Christadelphian, 1878, p. 248: “In what sense, then, though ecclesiastically in fellowship

with them, was he not of them, but separate from them?”

15

The local ecclesia only has a strictly limited power to judge the righteousness of each individual member of the ecclesia (Matthew 7:1,2; Luke 6:37; James 4:11). We can only judge others on external conformance to ecclesial standards and even with that we must be careful (Gal. 5:15; John 7:24; Deu 1:17; Deu 16:19; Psalm 58:1; Psalm 82:2; Proverbs 17:15; James 2:1,9). If we break bread with individuals who we know violate ecclesial standards, we fellowship iniquity (1st Cor. 10:21; Eph. 5:11; 2 John 11; 1st Tim. 5:22). If we have difficulty knowing our own heart, if the heart of man is “deceitful above all things, and desperately wicked” (Jer. 17:9), how can we possibly judge the hearts of our fellows?

Once conformance to the external standards has been met, we accept individuals as "in fellowship" with ourselves, and indeed, we share (fellowship) the bread with one another.

For local ecclesial fellowship there is one step:

1. External conformance to a) the first principles of the Gospel, b) the commandments of Christ, and c) a rejection of doctrines that negate the first principles of the Gospel (doctrines to be rejected).

Inter-ecclesial fellowship is based on this single step as well. We cannot personally judge the conformance of individuals 10,000 miles away: on doctrine we may come to agreement (without making a visit to that ecclesia, or receiving a visit from brethren in that ecclesia), but we rely on the judgment of brethren in that ecclesia as to whether the doctrinal standards are being upheld. As to conduct, we cannot judge it personally unless news of some misconduct is reported and we have full details (John 7:51; Pro. 18:13); again we can only rely on the judgment of brethren in that ecclesia11. We know even less about the individuals in a remote ecclesia than we know about those in our own ecclesia. But we have not been charged with this impossible task: their own ecclesia is responsible for maintaining standards of doctrine and conduct (1 Tim. 3:15; Titus 1:5; Rev 2:1, 5, 8, 12, 18; 3:1, 7, 14, 19). Inter-ecclesial fellowship cannot go beyond external conformance to mutually agreed upon standards of doctrine and conduct.

For inter-ecclesial fellowship there is one step:

1. External conformance to a) the first principles of the Gospel, b) the commandments of Christ, and c) a rejection of doctrines that negate the first principles of the Gospel (doctrines to be rejected).

Now, ask yourself, does unity in Christ begin and end with external conformance to ecclesial standards (Rom. 2:28; Matt. 23:27; 2 Cor. 10:7; 1 Pet

11 Those who read ecclesial Intelligence published in The Christadelphian from the 1860's

through 1898 will see brother Roberts regularly commenting that it is always difficult to judge ecclesial matters at a distance and would sometimes publish conflicting reports from ecclesias and then inform the disputants that they would have to settle the matter amongst themselves.

16

3:3)? If breaking bread is "total oneness of the whole Body"12, in other words, if the Fellowship has already judged you as "in worldwide fellowship", a member of the One Body, just because you meet the external standards and broke bread, why then examine yourself? I can hear readers saying "Of course, we know that self-examination is required", but there is much more to this point than literally meets the eye. If you have already achieved unity with the brethren of Christ in a worldwide Fellowship, and therefore with Christ, through the breaking of bread, why does the inspired Apostle Paul command us "let a man examine himself" (1 Corinthians 11:28) before we break the bread? The clear and vital implication at that point is not to judge one another because external conformance to ecclesial standards has already been met. Self-examination is the point where fellowship may begin a transformation from the external, the local ecclesia, to the Father and Christ. So then, we must judge ourselves (1Cor. 11:31; 2 Cor. 13:5; Gal. 6:4) and that self-judgment can only be based on our individual level of Scriptural knowledge and maturity.

The thoroughness of that self-judgment, or lack thereof, is known only in part by the individual, but in full detail by Christ, the Father and the angels. It cannot be known to the ecclesia much less a worldwide Fellowship. No one of sound mind would contradict this point. We see that something more is required than external conformance and breaking bread to be accepted as "in fellowship" by Christ: internal holiness and self-examination — and you must admit that the local ecclesia is already incapable of making sure each individual is genuinely holy and has properly examined his or her self as part of step two (James 1:22; Matt 7:21-25; Luke 6:46-48; Luke 12:47; John 13:17; Romans 2:13). It must be emphasized that even the local ecclesia has no idea whether each individual has made the required self-examination and whether it has been completed to an extent that pleases the Master who has purchased him. Let that complete lack of knowledge sink in for a minute. Let's continue the thought through to its conclusion.

Self-judgment is not the final judgment. Christ alone judges the thoughts and the intents of the heart (John 5:22; Hebrews 4:12; Ecc. 12:14). This judgment is known only to Christ, the Father and the angels. Not even the individual knows Christ's judgment, during this age. (Matthew 6:4, 6, 18; 1st Cor. 4:5; Romans 2:16)

Whereas there was only one step required for local ecclesial fellowship and for inter-ecclesial fellowship, there are three distinct steps to fellowship and unity in Christ and the One Body:

1. External conformance to first principles of the Gospel, the commandments of Christ, and a rejection of doctrines that negate the first principles of the Gospel (doctrines to be rejected).

12 Quoted from the Introduction to The Berean Restatement

17

2. Internal holiness and self-judgment.

3. The judgment performed by Christ, and acceptance of the individual by Christ, the results of which are known only to Christ, the Father and His angels.

Notice that our ability to judge others ends with step one. This is far short of giving us the power or authority to claim what brother Growcott claims. Our ability to judge our self ends with step two. Now we are considering only our self and we are impossibly short of brother Growcott's claim. The results of the judgment by Christ, step three, is not known in this age: neither by the individual, nor the local ecclesial table of fellowship and certainly not a worldwide Fellowship/Church. To take the Mosaic type, the High Priest is still in the Most Holy ministering. Whether the individual's sacrifice offered has been accepted or not is not revealed until the High Priest leaves the Most Holy: that is, at the judgment-seat.

Brethren are confusing themselves and others by claiming worldwide fellowship just because step one has been met. Christ and the Apostles never charged us with claiming such a thing or being responsible for what we cannot possibly judge. Christ alone is responsible for joining "in himself" (worldwide, universal &c), those who are faithful from the local ecclesia and the ecclesia 12,451 miles away. (John 5:22; Eph. 2:15, 20-22; Eph. 4:15-16). We are called to do our part individually, then ecclesially, and Christ does the rest.

Ecclesial fellowship and fellowship with the Father and Christ are two distinct states of fellowship. One occurs on earth, the other is spiritual with the Father and Christ in Heaven. The measures are different, one judged locally and the other judged in Heaven. The first is judged fallibly by mortals with limited abilities and clear but limited responsibilities; and the other judged infallibly and by the all-knowing Firstfruits from the dead. The Way, outwardly, is the same; and the same "loaf" of bread is broken by all. But The Way, inwardly, is often not completed. The success of each individual in attaining fellowship with the Father, His Son and the One Body is not a guaranteed constant and never to be presumed upon, unless you are going to adopt the false "once saved always saved" doctrine as well. (It isn't hard to see how these false doctrines amalgamate over time.)

Some zealous brethren tend to mistake “the call” itself for what we are called to – faithfulness. “The call” to faithfulness is different from the faithfulness. The ecclesia is not The Ecclesia. Though we may be in fellowship with members of an ecclesia, true spiritual fellowship – the “in Christ”13 fellowship – is determined by Christ alone, based on our faithfulness to doctrine and personal holiness.

13 Again, I use “in Christ” here in the true sense of the term as explained in John 15:4, 7, not

merely constitutionally “in Christ” by baptism.

18

While we may idealize about, and long for, “a true (faithful) ecclesia”, we should never lose sight of the reality of God's ecclesias as painted on every page of the Bible, but particularly those as found in the New Testament where any issues of Israel's statehood or national organization are absent. Commencing with the conversion of Cornelius in Acts 10, the truth no longer favored one nation, but was spread throughout the world, as it is today.

It is worthy of note that those who hold the notion that a confederation of ecclesias constitutes “the One Body”, never attempt to project this doctrine back onto Israel of old; or onto Israel in the mortal days of Christ upon earth14; or onto the first century ecclesias as exhibited in the New Testament. They would have an impossible time explaining how fellowship could work then, as they claim it works today. With such a long and detailed history of widespread apostasy, idolatry and immorality, rooted in Genesis 3 and carried forward through the ecclesial letters in the Apocalypse, advocates of a worldwide mortal Fellowship must discount a very large volume of evidence about how God, Christ and the Apostles have explained and demonstrated fellowship – the Bible!

"many unskillful in the word, confound the promise given and confirmed, and therefore spoken of as a thing done, with the reality, showing clearly that they understand neither". (The Ambassador of the Coming Age, 1865, p. 253)

“he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Romans 2:29).

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” (John 15:4)

"Some men’s sins are open beforehand, going before to judgment; and some men they follow after."

"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out

14 “Let us take the case of Christ himself, for instance: in telling his disciples not to be of this

world, he said, ‘I am not of the world.’ These words could not mean that he was not in ecclesiastical fellowship with those whom he here styles ‘the world.’ That world was the world of the Jews, and with them he was in ecclesiastical fellowship; for he was subject to the law, and took part in all its exercises and feasts, and ecclesiastically identified himself with the Jews, as in his conversation with the woman at the well of Samaria, saying, ‘ye (Samaritans) worship ye know not what: we (Jews) know what we worship, for salvation is of the Jews’ (Matt. 4:22): furthermore saying to the people, ‘The Scribes and Pharisees sit in Moses’ seat; all, therefore, whatsoever they bid you to observe, that observe and do, but do not ye after their works.’—(Matt. 23:1–2)” (Robert Roberts, The Christadelphian, 1878, page 248)

19

devils? and in thy name done many wonderful works?"

"But let a man examine himself, and so let him eat of that bread, and drink of that cup."

The Limitations of Our Judgment and fellowship

It is crucial to both understand and recognize the limits of judgment amongst not only an ecclesia's own members but of other ecclesias and their members.

The faithful ecclesia has a responsibility to Christ to establish and uphold clear doctrinal and moral standards. External conformity is required. Internal conformity is desired (and essential for salvation) but how does one judge the thoughts and intents of the heart?

A brother may argue in response,

“Ye shall know them by their fruits.” – Matthew 7:16

Is this an absolute statement? Can we judge our brethren to such a degree that we know who is abiding in Christ and who is complying with the external requirements but spiritually dead? The Lord could not have meant it to be taken as an absolute for he says immediately afterward,

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” – Matthew 7:21-23

Are these random pagans made to appear at the judgment seat or rather, are they not brethren, members of ecclesias, who actively taught in the Lord's name, cast out devils and had performed many wonderful works?

And then there are many other Scriptures that plainly state the difference in man's judgment of externals and God's judgment of the heart:

“the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” – 1st Samuel 16:7

“For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him.” – 2nd Chronicles 16:9

“I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.” – Jeremiah 17:10

“Do ye look on things after the outward appearance? If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s.” – 2nd Corinthians 10:7

20

It is written,

“The heart is deceitful above all things, and desperately wicked: who can know it?” – Jeremiah 17:9

It is difficult enough for a man to know himself. How qualified are we to judge our ecclesial brethren in relation to their abiding in Christ, and that almost if not entirely based on externals? And these are brethren who we have the closest interaction with. What of brethren 50 miles away? Or 500 miles away? Or on the other side of the world? How well do we know those who live in our own house? Compare that to how well we know those who live next door. And even less, those who live down the street. And how impossible it is to truly know those we do not have daily interaction with, in good times and bad, in health and in sickness, in trial and in temptation. By nature, we judge ourselves on our intentions, we judge others by their words and actions. Is this an equal balance? This is not to argue that we can exercise no judgment. That is as equally unscriptural as imagining that we have the power to know all the brothers and sisters who are abiding in Christ; or that we are all united in Christ

because we conform to external requirements. Not only is this a

usurpation of Christ's prerogative, it is also a total failure to understand human nature.

“And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.” – Luke 16:5

“He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.” – Proverbs 28:26

“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.” – Matthew 23:27-28

“But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.” – 1st Samuel 16:7

“But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” – James 1:14-15

“For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” – Hebrews 4:12

“Behold, thou desirest truth in the inward parts: and in the hidden part thou

21

shalt make me to know wisdom.” – Psalm 51:6

“Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.” Timothy 2:19-21

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God.” – Romans 8:13-14

“For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.” – Mark 7:21-23

How impossible is it then for we limited mortal humans to judge the hearts of others where outward conformance exists? Thus we are warned repeatedly,

“Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” – 1st Corinthians 4:5

“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?” – Matthew 7:1-3

"But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ... Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.” – Romans 14:10, 13

“Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?” – James 4:11-12

In matters eternal, which is decided by our abiding in Christ or not abiding in Christ, Paul writes the Corinthians,

“But with me it is a very small thing that I should be judged of you, or of man’s judgment: yea, I judge not mine own self.” – 1st Corinthians 4:3

22

Therefore brother Roberts wrote,

“We are not to judge. When men walk in external conformity to the laws of Christ’s ways, we must leave the rest.” – The Christadelphian, 1867, p. 304

Leave what and to whom? It must be that we must leave the judgment of the individual to Christ. We must not deceive ourselves into thinking that we have the power to know who is abiding in Christ and in fellowship with the Father and the Son when the breaking of bread occurs. We may break bread and have fellowship with one another every Sunday but this does not mean we are all united in Christ. Christ never imagined such a thing. Why do some Christadelphians?

How the Bible Defines fellowship – The Biblical Use of the Word

Let us now consider the various Greek words that are related to “fellowship”. A number of different Greek words are used, and some readers may be surprised at how broad the terms are which are used in the Bible.

When I began this study, I expected to find something inherently deep in the words related to fellowship. Fellowship, so I had been told, was something that should only exist amongst brothers and sisters “in Christ”. After going through each of the words I was a little perplexed. What I had been told was not at all the Biblical use of the word “fellowship”. I read through them again. The concept I repeatedly found was simple: the words meant sharing, holding something in common, and partnership. Holiness was dictated by the context; in most cases the context did not denote spiritual union in Christ; and in a number of cases the context is unmistakably negative. In fact the root word of many of these words is translated “common”, “unclean” and “defiled” because the idea expressed is simply that a thing is commonly held or an action is commonly participated in. What made it a little more difficult to understand is that the King James version uses “communicate” in a number of places and, in modern English, it really means “to share”. I've added the New English Translation (NET) for the same words in parentheses to clarify some of the words.

Strong's Greek 2841 – koinoneo

κοινωνέω [koinoneo /koy·no·neh·o/] v. From 2844 (see below for 2844) Eight occurrences; AV translates as “be partaker” five times, “communicate” twice, and “distribute” once. 1 to come into communion or fellowship with, to become a sharer, be made a partner. 2 to enter into fellowship, join one’s self to an associate, make one’s self a sharer or partner.

Note: occurrences of the Greek words are underlined.

23

“Distributing to the necessity of saints; given to hospitality.” – Romans 12:13 (“Contribute” – NET)

“It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.” – Romans 15:27 (“shared” – NET)

“Let him that is taught in the word communicate unto him that teacheth in all good things.” – Galatians 6:6 (“share” – NET)

“Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.” – Philippians 4:15 (“shared” – NET)

“Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.” – 1 Timothy 5:22 (“and so identify with” – NET)

“Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;” – Hebrews 2:14 (“share” – NET)

“But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” – 1 Peter 4:13 (“shared” – NET)

“For he that biddeth him God speed is partaker of his evil deeds.” – 2 John 11 (“shares” – NET)

Strong's Greek 2842 – koinonia

κοινωνία [koinonia /koy·nohn·ee·ah/] n f. From 2844 (see below for 2844) 20 occurrences; AV translates as “fellowship” 12 times, “communion” four times, “communication” once, “distribution” once, “contribution” once, and “to communicate” once. 1 fellowship, association, community, communion, joint participation, intercourse. 1a the share which one has in anything, participation. 1b intercourse, fellowship, intimacy. 1b1 the right hand as a sign and pledge of fellowship (in fulfilling the apostolic office). 1c a gift jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship.

“And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” – Acts 2:42 (“fellowship” – NET)

“For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.” – Romans 15:26 (“contribution” – NET)

“God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” – 1 Corinthians 1:9 (“fellowship” – NET)

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of

24

Christ?” – 1 Corinthians 10:16 (“sharing in the blood”, “sharing in the body” – NET)

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” – 2 Corinthians 6:14 (“fellowship” – NET)

“Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.” – 2 Corinthians 8:4 (“fellowship” – NET)

“Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;” – 2 Corinthians 9:13 (“sharing” – NET)

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen. ” – 2 Corinthians 13:14 (“fellowship” – NET)

“And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.” – Galatians 2:9 (“fellowship” – NET)

“And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:” – Ephesians 3:9

“For your fellowship in the gospel from the first day until now;” – Philippians 1:5 (“participation” – NET)

“If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,” – Philippians 2:1 (“fellowship” – NET)

“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;” – Philippians 3:10 (“share” – NET)

“That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.” – Philemon 6 (“share” – NET)

“But to do good and to communicate forget not: for with such sacrifices God is well pleased.” – Hebrews 13:16 (“share” – NET)

“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” – 1 John 1:3 (“fellowship”, “fellowship” – NET)

“If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:” – 1 John 1:6 (“fellowship” – NET)

“But if we walk in the light, as he is in the light, we have fellowship one with

25

another, and the blood of Jesus Christ his Son cleanseth us from all sin.” – 1 John 1:7 (“fellowship” – NET)

Strong's Greek 2843 – koinonikos

κοινωνικός [koinonikos /koy·no·nee·kos/] adj. From 2844 (see below for 2844) AV translates as “willing to communicate” once. 1 social, sociable, ready and apt to form and maintain communion and fellowship. 2 inclined to make others sharers in one’s possessions, inclined to impart, free in giving, liberal.

“That they do good, that they be rich in good works, ready to distribute, willing to communicate;” – 1 Timothy 6:18 (“sharing with others” – NET)

Strong's Greek 2844 – koinonos

κοινωνός [koinonos /koy·no·nos/] n m. From 2839 (2839: 12 occurrences; AV translates as “common” seven times, “unclean” three times, “defiled” once, and “unholy” once.) 10 occurrences; AV translates as “partaker” five times, “partner” three times, “fellowship” once, and “companion” once. 1 a partner, associate, comrade, companion. 2 a partner, sharer, in anything. 2a of the altar in Jerusalem on which the sacrifices are offered. 2a1 sharing in the worship of the Jews. 2b partakers of (or with) demons. 2b1 brought into fellowship with them, because they are the authors of heathen worship.

“And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.” – Matthew 23:30 (“participated” – NET)

“And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.” – Luke 5:10 (“business partners” – NET)

“Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?” – 1 Corinthians 10:18 (“partners” – NET)

“But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.” – 1 Corinthians 10:20 (“partners” – NET)

“And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.” – 2 Corinthians 1:7 (“share in” – NET)

“Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.” – 2 Corinthians 8:23 (“partner” – NET)

“If thou count me therefore a partner, receive him as myself.” – Philemon 17 (“partner” – NET)

“Partly, whilst ye were made a gazingstock both by reproaches and afflictions;

26

and partly, whilst ye became companions of them that were so used.” – Hebrews 10:33 (“share with” – NET)

“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:” – 1 Peter 5:1 (“shares in” – NET)

“Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” – 2 Peter 1:4 (“partakers” – NET)

Strong's Greek 3310 – meris

μερίς [meris /mer·ece/] n f. From 3313 (3313: 43 occurrences; AV translates as “part” 24 times, “portion” three times, “coast” three times, “behalf” twice, “respect” twice, and translated miscellaneously nine times.) Five occurrences; AV translates as “part” four times, and “to be partaker + 1519” once. 1 a part as distinct from the whole. 2 an assigned part, a portion, share.

“But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.” – Luke 10:42 (“part” – NET)

“Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.” – Acts 8:21 (“share” – NET)

“And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.” – Acts 16:12 (“of that district” – NET)

“And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?” – 2 Corinthians 6:15 (“fellowship” – NET)

“Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:” – Colossians 1:12 (“share” – NET)

Strong's Greek 3352 – metoche

μετοχή [metoche /met·okh·ay/] n f. From 3348 (3348: Eight occurrences; AV translates as “be partaker” five times, “take part” once, “use” once, and “pertain” once.) AV translates as “fellowship” once. 1 a sharing, communion, fellowship.

“Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” – 2 Corinthians 6:14 (“partnership” – NET)

Strong's Greek 4790 – sugkoinoneo

συγκοινωνέω [sugkoinoneo /soong·koy·no·neh·o/] v. From 4862 and 2841 (4862: 125 occurrences; AV translates as “with” 123 times, “beside” once,

27

and “accompany + 2064” once. 2841: Eight occurrences; AV translates as “be partaker” five times, “communicate” twice, and “distribute” once.); Three occurrences; AV translates as “have fellowship with” once, “communicate with” once, and “be partaker of” once. 1 to become a partaker together with others, or to have fellowship with a thing.

“And have no fellowship with the unfruitful works of darkness, but rather reprove them.” – Ephesians 5:11 (“participate” – NET)

“Notwithstanding ye have well done, that ye did communicate with my affliction.” – Philippians 4:14 (“share” – NET)

“And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” – Revelation 18:4 (“take part in” – NET)

What Constitutes “fellowship”?

Just as the word “ecclesia” has been misunderstood, so also the word “fellowship” is misunderstood. It has taken on a meaning not supported by the Scriptural use of the word.

First, as the reader can see from the Biblical use of the various words, fellowship means sharing, sharing in, commonly participating in something, or holding something in common. An act of fellowship can be:

1. Spiritual and moral (1st John 1:3-7).

2. A physical act such as providing monetary help (1st Corinthians 16:1), or feeding those in need (1st Corinthians 13:3). Participating in the same job (Luke 5:10). Sharing in a common manner of life (Acts 2:42; 2nd Corinthians 1:7).

3. Sharing a common knowledge – intellectual (Ephesians 3:10). Even sharing in a common knowledge constitutes a kind of fellowship, though it may not be “in the Lord”.

To understand that “fellowship” can take these many different forms is important.

A single act of fellowship can include one or more of these elements: spiritual, moral, physical, and/or intellectual.

Baptism, for example, is a physical act that spiritually unites us to Yahweh and Christ. This act of fellowship is premised on an intellectual enlightenment that comes from sharing in a knowledge of the Gospel.

Fellowship, in the sense of the Greek words used, can be something as simple as sharing a meal together, working together towards a common goal, holding common employment, participating in an activity along with others, or giving money for a cause or object. It can also be things much more profound such as

28

being 'baptized into his [the Lord's] death', which is a sharing in what the Lord's death represents; or being united spiritually, that is a doctrinal and moral unity, in Christ; or being sharers, “partakers”, in the Divine nature.

I must emphasize, this is an essential point to understand: that the Greek words used in the Bible, express both a wide variety of activities and different types of fellowship – spiritual, moral, intellectual, physical. Because the term “fellowship” can include a wide variety of activities does not denigrate the fellowship we may partake of with brothers and sisters who are called to abide in the Lord. But it does allow us to recognize that we are called to labor and co-labor, to share things, in an imperfect world, and an imperfect Christadelphian community.

No act of fellowship should be viewed as an unconditional endorsement of those we are providing assistance to, laboring with, ministering to, or even breaking bread with (1st Corinthians 4:5; 1st Timothy 5:24; Revelation 3:1).

Having looked at the use of the word in Scripture, we should be careful not to:

1. Define all fellowship as a homogenous act or state.

2. Treat every act of fellowship as an act necessarily incurring accountability. It may or may not, as we shall see.

3. Treat all acts of fellowship as if they must be exclusively “in the Lord”.

Fellowship With Non-Believers

The general misunderstanding of the word “fellowship” is actually ironic in light of the Scriptural use of the word. The Greek words involved are so general in both their Greek historical context, as well as in their usage in the Bible, that it cannot be said that every form of fellowship with non-believers was sinful or outlawed because the Bible itself calls upon us to do certain things in relation to non-believers that constitute fellowship.

The truth is we are called upon to participate in certain kinds of sharing with those in the world (John 17:15; Romans 15:27; Revelation 22:17; James 2:8; Luke 10:29; Isaiah 2:3). Having a Bible class with an interested “stranger” or “alien” is fellowship or sharing in the Word. If a neighbor loses his job and we feed his family, this is a form of fellowship, in the Scriptural sense of the word. Is a Samaritan “my neighbor” (Luke 10:29)? They may not be “in the Lord”, but then we aren't joining in the act in the same way we would join with brothers and sisters around the Lord's table in an ecclesia.

The Apostle Paul repeatedly describes the act of financial relief, of sharing possessions, as an act of fellowship, a partnership and ministering in “carnal things” (Romans 12:13; 15:26-27; 2nd Corinthians 9:13; Philippians 4:15; 1st Timothy 6:18). Christadelphians for over a hundred years have ministered to the temporal needs of Jewish non-believers. In doing so, they are “fellowshipping” non-believers but not in the same way we would join with brothers and sisters

29

around the Lord's table in an ecclesia.

To have said “fellowship with non-believers is enmity with God” would have contradicted the Gospel message of self-sacrifice, proclaiming the Gospel, supporting the weak, ministering to non-believers (Ecclesiastes 11:1; 1st Peter 3:1), even to one's enemies (Luke 6:27), or those who have erred from The Way.

“And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” – Revelation 22:17

“And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.” – Acts 24:25

“In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;” – 2 Timothy 2:25

“Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” – James 5:20

“And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.” – Jude 23

Note that in James, it is philia, friendship with the world which causes enmity with God.

“Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” – James 4:4

Fellowship and Accountability

Whether there will be accountability required for the act is dependent on conditions. Those conditions include:

1) God's will and our knowledge of His will (Mark 3:35; 1st Peter 4:2; James 4:17)

2) His commands and our knowledge of those commands (John 15:10; James 4:17)

3) Our personal motives (Hebrews 4:12)

4) What level of spiritual maturity God expects from us individually (Hebrews 5:12; Luke 12:48; 1st Corinthians 3:1).

30

Different acts of fellowship bring different levels of accountability. Helping a needy stranger is an act of fellowship. Laboring together, even in secular work, is an act of fellowship. Marriage is an act of fellowship. Breaking bread is one of the most serious acts of fellowship we can engage in. But even here, it is a matter of degrees because no one (neither we our self, nor any other) is baptized and immediately becomes the perfect mind and manifestation of Christ – nor will we/they ever be in the state of mortality. A wise brother or sister, one who examines self through the light of the Word, will see mistakes they have made; imbalances in judgments; and propensities towards certain failings. God does not call us for who we are at the time the call is received, but for who He wants us to become. If brothers and sisters keep this in mind, along with the Biblical examples of Godly shepherds, we will understand that spiritual growth is a matter of many years, not an overnight process. Therefore, one hopes that each ecclesia has the wisdom and leadership within itself to help its members to labor towards perfection. It is unlikely that any mortal ecclesia consists of members who are all abiding “in Christ”. As we shall see, the New Testament ecclesias certainly did not. Therefore, breaking bread is a conditional act of fellowship and not an unconditional endorsement.

Fellowship may or may not result in personal guilt. It depends on the act and on conditions that may (1st Corinthians 5:11-12; 6:4-5) or may not (Romans 14:4; 1st Corinthians 4:5) be in our purview to judge.

Some acts of fellowship are:

1) Holy (1st Corinthians 1:9 or 1st John 1:3).

2) Others may be unholy (1st Corinthians 10:20; 2nd Corinthians 6:15).

3) Some forms of fellowship may not be holy in the sense of uniting all participants in Christ, but they are also not unholy (eg. Luke 5:10; Matthew 4:19; Matthew 13:47).

If an act of fellowship may be neither holy or unholy but merely common15, then we should not use the word in a way that suggests fellowship is inherently holy. This is to impose a shallow view of the word onto the Scriptures and will inevitably result in wrong actions towards those for whom Christ has died.

Yahweh speaking through Paul instructs us:

“Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: For the earth is the Lord’s, and the fulness thereof. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:

15 As the word itself means something that is shared or done in “common”

31

Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience?” – 1st Corinthians 10:25-29

Paul recognized that partaking of meat sacrificed to idols might make us a partaker of, or sharer in, the table of devils. But then, he did not unconditionally prohibit the eating of meats sacrificed to idols. He prohibited it when it might cause another person to stumble (1st Corinthians 10:28-29). If Paul had viewed the act of eating meat that had been sacrificed at the altar of a “devil” as automatically making you a partaker, or “in fellowship” with “the table of devils”, he would not have instructed us to “eat, asking no question for conscience sake” (vs 25). Eating the meat was conditional, but he warned brethren not to use their liberty, and their knowledge that the idol was nothing, (1st Corinthians 10:19) at the expense of other people's conscience.

Scriptural Fellowship Should Never be an Unconditional Endorsement

In the consideration of fellowship, this is an important point to understand. Whatever action of fellowship we take, Scriptural fellowship was never intended to be an unconditional endorsement.

This is not to say that fellowship cannot be an endorsement. For example, if we know a brother is walking disorderly, and we say and do nothing to help the brother, we are tacitly endorsing his misconduct (Deuteronomy 24:8; Revelation 3:19; 2nd John 11; 1st Timothy 5:22). If a fundamental doctrinal error exists, or disorderly conduct exists, we have a responsibility to address it. But,

“The sins of some people are obvious, going before them into judgment, but for others, they show up later. Similarly good works are also obvious, and the ones that are not cannot remain hidden.” – 1st Timothy 5:24-25 (NET)

That some sins do not “show up” until later, and in fact most will not appear until the judgment-seat, means that breaking bread cannot be, or at least should not be, an unconditional endorsement of those we break bread with.

Furthermore, there are some things that we might not personally agree with, but that God allows according to the dictates of personal conscience. This is addressed in various places including 1st Corinthians 8, 10 and elsewhere. In Romans 14:4 Paul writes,

“Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.”

A man may believe “that he may eat all things” (Romans 14:2), including meat sacrificed to idols (1st Corinthians 10:27), fully convinced “that an idol is nothing in the world, and that there is none other God but one” (1st Corinthians 8:4).

32

Paul's instruction to Timothy not to judge another man's servant would be pointless if the first thing we did was to withdraw from their fellowship, arguing that this brother was a partaker in the table of devils. But to break bread with this brother would not be an endorsement of his decision to eat meat sacrificed unto idols either. If, on the other hand, he believed the idols were real gods, or believed the sacrificed meat was fellowship with the idols and he still chose to partake of the meat, no brother sound in the truth could join in fellowship with an idol-worshipper at the Lord's table.

Scriptural Proofs That First Century Ecclesias Did Not Constitute A “Fellowship” or Association of Ecclesias

Let us now consider why an Association of Ecclesias or a worldwide mortal Fellowship could not have existed with the first century ecclesias.

1. Paul entreats specific ecclesias to receive himself, to receive his instruction and to receive his fellow-helpers. If a Fellowship Association existed between the first century ecclesias, Paul would have had no reason to make these repeated appeals to the ecclesias. The only question an ecclesia in an Ecclesial Union would have to ask is, “is this individual in our Union or not?”. Paul was well known, as were most of his fellow helpers. Why would Paul need to write the ecclesias on behalf of himself, or these brethren, even in the cases where these brethren were well known, if that was how the Apostolic ecclesias operated?

“Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.” – 1st Corinthians 16:10-11

“That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.” – Romans 16:2

“Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the ecclesias, and the glory of Christ. Wherefore shew ye to them, and before the ecclesias, the proof of your love, and of our boasting on your behalf.” – 2nd Corinthians 8:23-24

“Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him).” – Colossians 4:10

“Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger,

33

and he that ministered to my wants.... Receive him therefore in the Lord with all gladness; and hold such in reputation.” – Philippians 2:25, 29

“And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.” – Philippians 4:3

“All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellowservant in the Lord: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts.” – Colossians 4:7-8

2. A letter of commendation was the Apostolically ordained method of identifying saints who were worthy of being received when visiting another ecclesia. The Apostle Paul not only advocated their use by others, he used them as well. A brother or sister might be “in good standing” with his local ecclesia, but being a member “in good standing” of a worldwide Fellowship was never an Apostolically recognized position.

“And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace.” – Acts 18:27

“Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?” –2nd Corinthians 3:1

“And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me.” – 1st Corinthians 16:3

This Apostolic practice has been unwisely called “at the door fellowship” by brethren who wish to hold to the doctrine of closed-door Fellowship Associations, rather than to Apostolic doctrine and example. In the day of judgment, would any want to argue this point with the Apostles who left us clear examples for the specific purpose of leaving us practices to emulate?

3. Each ecclesia is responsible for the doctrine and behavior of its own members and its relations with other ecclesias. For all the evils listed in the ecclesial letters of the Apocalypse, where is a single ecclesia ever held accountable for the problems found within another ecclesia? They were addressed individually, and held responsible for their individual problems, not for problems in other ecclesias. In fact, where, anywhere in the New Testament writings, is one ecclesia held accountable for the actions of another ecclesia?

34

This one fact alone is enough to discredit the idea that there was some

inviolable principle of fellowship that existed between these Apostolically ordered ecclesias. If there is no inviolable principle then the reason for the existence of Ecclesial Unions completely evaporates!

This non-existent accountability also indicates there was no kind of union between the ecclesias that made them mutually accountable for other ecclesia's errors. How can accountability exist in the absence of law – not that there is merely a lack of knowledge of the law – but in this case a complete silence in Apostolic doctrine which would make ecclesias accountable for the sins of other ecclesias where they have no involvement or culpability in the sinful actions or failures of the other ecclesia?

Even more revealing are the internal evidences located in those letters. For example, while the ecclesia at Sardis is described as “thou... art dead” (Revelation 3:1), yet “thou hast a few names even in Sardis which have not defiled their garments” (Revelation 3:4). How could there be faithful brethren of the Lord, defined by the Lord himself as those who had “not defiled their garments” within an ecclesia the Lord had pronounced as spiritually “dead”? It, again, plainly demonstrates, that even within an ecclesia there is not some unconditional principle of fellowship in Christ amongst all the members “without exception”. If fellowship in Christ is conditional, if there are exceptions, as the Bible proves there are, then what God expects from us, what God places upon us as personal responsibilities in relation to fellowship, must be seen as limited, rather than the kind of wide-sweeping characterizations about the necessity for worldwide lines of fellowship, “purity” and impurity of fellowship that come from the Berean, Dawn, Old Paths, et al. doctrine and practice of fellowship.

A predictable argument against this line of Scriptural proof is that the person making this argument must be trying to justify fellowship with errorists. Please note that arguing that we have limited responsibilities is not the same as the false argument that we have no responsibilities. Open-door fellowship is just as wrong as closed-door fellowship and the argument is really a diversion because the Lord did not condemn faithful brethren in Sardis on the basis that they were polluting the Lord's universal fellowship table, whereas some Fellowships do. Their judgment is at variance with both Christ and Apostolic judgment. The true question is, why the Apostolic and Holy Spirit inspired doctrine and practice of fellowship is at such variance with the Berean/Old Paths/Dawn/Pioneer-Maranatha doctrine and practice of fellowship. And these groups have never once made an attempt to explain the gulf that does exist. Therefore, anyone who is conscientiously obligated to follow the doctrines and spirit of God must reject the doctrines and commandments of men, no matter how zealous, good-intentioned or pious they may appear.

4. The plural form of ecclesia is consistently used when more than one

35

mortal assembly is referred to. For example:

“Then had the ecclesias rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied.” – Acts 9:31 “Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) And all the brethren which are with me, unto the ecclesias of Galatia.” – Galatians 1:1-2 “And he went through Syria and Cilicia, confirming the ecclesias.” – Acts 15:41 “Now concerning the collection for the saints, as I have given order to the ecclesias of Galatia, even so do ye.” – 1 Corinthians 16:1 “The ecclesias of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the ecclesia that is in their house.” – 1 Corinthians 16:19 “Moreover, brethren, we do you to wit of the grace of God bestowed on the ecclesias of Macedonia” – 2 Corinthians 8:1 “And we have sent with him the brother, whose praise is in the gospel throughout all the ecclesias” – 2 Corinthians 8:18 “He that hath an ear, let him hear what the Spirit saith unto the ecclesias.” – Revelation 3:6 “I Jesus have sent mine angel to testify unto you these things in the ecclesias. I am the root and the offspring of David, and the bright and morning star.” – Revelation 22:16

There is no suggestion ever made in the Scriptures that the mortal ecclesias collectively constituted a worldwide mortal church, though the claim did originate in Papal doctrine.

As in the English language, Hebrew and Greek singular subjects take singular verbs, and plural subjects take plural verbs. But the Bible occasionally breaks this rule16. But not in the case of the word “ecclesia” or “ecclesias”. Even when speaking of the “seven golden lampstands” (Revelation 2:1), a plural word is used.

A complete listing of every singular-form of the use of the word “ecclesia” is found in Appendix 1 on page 78. A complete listing of every plural form is found in Appendix 2 on page 88.

5. Ecclesias are assemblies of individuals taken out of the world. Spiritually, “the one body” consists of those individuals “in Christ”, dead and living, taken out of the ecclesias, not the collective

16 See, for example, The Herald of the Kingdom and Age to Come, 1855, p. 28; or Eureka, vol. 1,

p. 92 where Biblical examples of this are discussed.

36

members of any mortal ecclesia, or Ecclesial Union.

“So we, being many, are one body in Christ, and every one members one of another.” – Romans 12:5

“For many are called, but few are chosen.” – Matthew 22:14

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me... If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” – John 15:4, 6 [future; judgment-seat]

“Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.” – 2nd Timothy 2:19-20

What great house is Yahweh speaking of here for it currently contains not just gold and silver, but also wood and earth? What greater house is there that is a present reality in the earth than an ecclesia (1st Corinthians 12:27)? That “the Lord knoweth them that are his” clearly suggests that we do not. If we were “a discerner of the thoughts and intents of the heart” (Hebrews 4:12) we might also know “them that are his”. But we do not. So we have no authority or knowledge by which to claim we are in fellowship with all brethren in some worldwide Fellowship “without exception”.

“Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” -- 1st Corinthians 4:5

The command to “judge nothing” cannot be taken as all encompassing for Matthew 18:17, and 1st Corinthians 5:4-5, 6:4 show that the local ecclesia has a solemn obligation to judge certain matters. Nevertheless, some matters are to be left to the adjudication of Christ. Ergo, some may be in an ecclesia, but not abiding “in Christ”.

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” – Romans 8:1

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” – Galatians 3:28-29

“That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and

37

which are on earth; even in him” – Ephesians 1:10

“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” – 1st John 1:3

“But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” – 1st John 1:7

“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” – 2nd Peter 2:1

“If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.” – James 1:26

6. Elders were ordained in every ecclesia.

“And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.” -- Acts 14:23

“Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.” – 1st Peter 5:5

Inter-ecclesial leadership – and I speak here of non-Apostolic leadership – was never Apostolically ordained, advised or commended. This is not to say that brethren are limited to working within their local ecclesia, but the role a non-member could play was wisely limited to an exhortational or advisory capacity17; not decision or rule making within another ecclesia.

Even the Apostolic leadership, who could have always resorted to demand and command, made appeal to the conscience and judgment of ecclesias.

There are different ways men may lead. One kind of leadership is leadership by example (Acts 20:33-35; 2nd Thessalonians 3:9; 1st Timothy 4:12; 1st Peter 5:3). Another kind of leadership is leadership by authority. This leadership by authority may develop due to a person's knowledge of the Scriptures, by their popularity on “the speaking circuit”, or through their position as editor of a magazine. Unless men explicitly reject leadership by authority – men may begin to exercise an unscriptural kind of authority over other ecclesias. A Fellowship automatically begins to deprive ecclesias of autonomy and

17 See The Ecclesial Guide #20; #44; The Herald of the Kingdom and Age to Come, 1860, p. 260;

The Christadelphian 1870 p. 16, 1885 p. 165-167, 1898 p. 126, 1900 p. 526

38

therefore abuses by such “authorities” have occurred throughout history.

7. The principle of local leadership consistently extended to local autonomy in each ecclesia independently determining every aspect of

their ecclesial organization. There is no Apostolic Statement of Faith

– no standardized or minimum list of “first principles” set forth in the Bible. The short list in Hebrews 6 is sometimes erroneously thought to be such a list but no one mature in the Truth would view that list as such for it leaves much out and includes things such as the “laying on of hands”.

In addition, there is no Apostolic command, advice, or even a hint that ecclesias should confederate together under any kind of mortally delineated statement of doctrine and practice. Every ecclesia independently bore responsibility of setting forth what the “first principles” of the Gospel are, what standards of conduct would be expected of local members, and vitally important, determining what their relations to other individual assemblies claiming to be an ecclesia of God would be.

This is not to suggest that ecclesias should not have a statement of faith – including positive affirmations and negative statements against errors that impugn first principle teachings – and rules by which the ecclesia operates. How can it be known what an ecclesia stands for, unless they elaborate the principles of the Gospel? It is not enough to point at the Bible. Yes, the Bible. And what are the first principles of the Bible? What are the commandments of Christ? Every ecclesia must elaborate these or be considered unprincipled and unfit for fellowship. Finally, how can the ecclesia do things decently and in order without ecclesial rules to conduct its affairs?

It appears that the ecclesia at Troas met Saturday evening (Acts 20:7; John 20:19) whereas others probably met Sunday morning (Mark 16:2). Since there is no Apostolic command or counsel recorded on this point, local ecclesias determined what time would best serve the needs of those constituting each ecclesia.

On the surface, this seems counter-intuitive to an orderly ecclesial world. The evolution of Christadelphian attitudes and practices – the decline since the 1930's – demonstrates the fact that God's wisdom is counter-intuitive to man's thinking. But a little reflection upon these matters will justify:

1. The wisdom of God in not laying out a statement of the One Faith in the form of a simple list for all ecclesias to submit to.

2. The wisdom of God in not laying out a “universal” list of “do's and do nots”.

3. The wisdom of God in not laying out a standardized list of ecclesial laws.

39

4. The wisdom of God establishing absolute autonomy in the first century ecclesias.

Think about this: The first three things in that list were not laid out by God in the Scriptures of Truth, but they were by Christadelphian brethren post-1930's. The last item in the list was established by God and has with time slowly been taken away by brethren, post-1930's. The disunity amongst Christ's brethren sown by this disobedience is largely ignored, while the Institutions and “common fellowship defining materials” created by men are viewed as upholding God's righteousness!

Some brethren will point to the BSF and BASF. First, the “B” stood for Birmingham, not “Universal”. Also, bro. Roberts was careful to point out that what appeared in The Ecclesial Guide were suggestions, not standardized regulations. That ecclesias held a variety of different statements of faith prior to the early 1900's is proof that Christadelphians did not take the suggestions to be the universal law.

Yahweh never intended to create a perfectly ordered ecclesial world

in this age. If that is what He wanted, He would have so ordered it to begin with. Yahweh is looking to develop individuals – men and women of righteous judgment, self-sacrificial, wise and obedient. Standardized creeds and standardized ecclesial rules immediately reduce the need for what Yahweh is striving to develop in each one of His children – each and every one upon whom His Name will be placed. Standardized creeds and standardized rules engender a social club mentality because the hard work of judgment is taken away from each ecclesia, and consequently, the individuals who make up those ecclesias. And this is exactly what is occurring in Christadelphian ecclesias today and the decline is directly attributable to the time when brethren began to replace God's way with their own ways – Isaiah 53:6 repeats, for human nature does not change.

“But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.” – Hebrews 5:14

8. The Apostolic rule for receiving or rejecting someone was never what Fellowship they claimed “membership” in, but what doctrines they believed and advocated, and what their manner of life was.

“If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.” – 2nd John 10-11

“And whoso shall receive one such little child in my name

40

receiveth me.” –Matthew 18:5

“He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.” – Matthew 10:40

“Beloved, thou doest faithfully whatsoever thou doest to the brethren...” –3rd John 5

“For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in... And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” –Matthew 25:35, 40

“Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the ecclesia. Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.” – 3rd John 10-11

“We therefore ought to receive such, that we might be fellowhelpers to the truth.” – 3rd John 8

“Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?” –2nd Corinthians 3:1

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” –Galatians 1:8

“Having a form of godliness, but denying the power thereof: from such turn away.” – 2nd Timothy 3:5

9. Never is there any kind of reference, direct or indirect, to any mortal unionization of ecclesias, whether local, regional, national or international, which was inclusive or exclusive regarding fellowship. The New Testament only refers to the ekklesia in a singular sense when referring to the Spiritual Body of Christ, or to a single mortal assembly.

As stated previously, the plural term is consistently used when speaking of the physical assemblies of Christ. Physically they were ecclesias. Out of those physical assemblies is drawn, by the sole authority and discretion of Christ (1st Peter 3:22; Matthew 28:18; Romans 14:9), The Spiritual Body of Christ, some of whom now sleep in the grave, for there are some who “sleep in Jesus” (1st Thessalonians 4:14) “who is not the God of the dead but of the living, for all” saints “live unto him” (Luke 20:38). The mortal ecclesias of the first century taken together are never “the body of Christ” or the “One Ecclesia.”

On the other side of the coin, there are no competing Christian

41

Fellowships mentioned anywhere in the New Testament – except one – the false, apostate, Harlot Church, that sits upon many waters. This is a significant point for we have a long period between the crucifixion of Christ and the record given in the Apocalypse. That covers a 65 year period, more than enough time for an apostasy which we know was already at work before the Apostles passed off the scene (2nd Thessalonians 2:7). Ananias and Sapphira appeared early – Acts 5. Non-resurrection (1st Corinthians 15:12) and many other heresies were recorded in the New Testament. Yet, there is no Apostolic command or hint to organize “inter-ecclesial unity of action” to address these problems. All problems were Apostolically addressed on an ecclesia by ecclesia basis. It took less than 24 years for clean-flesh to arise within Christadelphia – a false spirit that was also at work in the first century ecclesia (1st John 4:3; 2nd John 7). There was more than enough time to organize competing Fellowships over the course of 65 years prior to Revelation 1:1. Yet there is no such organization recorded. However, we are informed that an ecclesia can be “dead”; or that there be some “who separate themselves, sensual, not having the spirit”; or that brethren can go “out from us” (1st John 2:19); or that hireling shepherds may flee from Christ's sheep when wolves appear; or that false rival systems may set themselves up (Revelation 2:9, 3:9, 17:1, 5).

10. Inter-ecclesial Fellowship Associations almost invariably attempt to bind member ecclesias to limit fellowship based on an individual's membership in the mortal Fellowship Association. The result is unscriptural for two reasons. First, it joins together that which God has not joined, and second it results in putting asunder that which God has joined.

As to the first, all brothers and sisters in an ecclesia do not “abide in Christ” (2nd Timothy 2:20; 1st Corinthians 3:17;Romans 9:6). God has not joined together in Christ every person who claims membership in an ecclesia. Nor is every ecclesia faithful. “If we walk in the light” is a condition for fellowship in the Lord.

“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” – 2nd Peter 2:1

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” – Matthew 7:15

“Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck” – 1st Timothy 1:19

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But

42

shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth gangrene: of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.” – 2nd Timothy 2:15-18

“For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers,

having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables.” – 2nd Timothy 4:3-4

“But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.” – 2nd Peter 2:1-2

A confederation of ecclesias, that is a Fellowship, is likewise guilty of putting asunder that which God has joined. If you are not a member of that particular Fellowship, you cannot be accepted at the Lord's table by any ecclesia in that Fellowship unless and until you join the same mortal Association of ecclesias. A Scripturally qualified brother or sister may present themselves to an ecclesia, carry a letter of commendation from an ecclesia faithful to the doctrine and practices of Christ, and yet, if the individual is not a member of the same Fellowship the ecclesia is required, by the Fellowship, to exclude

the faithful brother or sister from the Lord's table. This is nothing less

than man “putting asunder” that which “God hath joined” in the most significant way He can join them in this age (Matthew 19:6; John 3:29; Revelation 21:2; Ephesians 5:29-32).

“For whosoever shall do the will of God, the same is my brother, and my sister, and mother. “ – Mark 3:35

“Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me” – Luke 9:48

“Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.” – Mark 9:37

“But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” – Matthew 18:6

“Take heed that ye despise not one of these little ones; for I say

43

unto you, That in heaven their angels do always behold the face of my Father which is in heaven.” – Matthew 18:10

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” – Matthew 18:14

“And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” – Matthew 25:40

Can there be any doubt as to how the Lord regards his brethren? The Lord says that to “receive” the Father, we must receive Christ and to receive Christ we must receive Yahweh's children. He says that what we do to the least of his brethren, we do to him. What, then, is the result of not receiving His children?

Paul plainly states that “he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body” (1st Corinthians 11:29). If you read 1st Corinthians 11:17-34, the context gives “the Lord's body” different meanings:

A) The nature which was condemned – “this is my body” – verse 24

B) A spiritual “body” inclusive of the individual associating himself with the Lord – “let a man examine himself” – verse 28

C) By extension, “my body” in the sense of all those who associate themselves with the Lord by examining themselves. That is to say, other brothers and sisters to whom regard should be given – “despise ye the ecclesia of God?”, “when ye come together to eat, tarry [gr. ekdechomai, to receive, to wait on] one for another” – verses 22, 30-33

“Discerning the Lord's body” obviously does not mean that we recognize the Lord's body in a literal or physical sense because we have never visually seen the Lord. Yet, a failure to “discern the Lord's body” is to eat and drink condemnation to one's self, and, “whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.” If we refuse Scripturally qualified brothers and sisters from the Lord's table, this is clearly a failure to discern the Lord's body.

In short, the apostolic measure for acceptance at the Lord's table is exclusively doctrine (e.g. Galatians 1:9; 2 John 10), and practice (eg. 1st Corinthians 5:11). Added to that, in the case of a visiting brother or sister, a letter of commendation from an ecclesia judged to be faithful. The Apostolic measure is never once “membership” in an Association of Ecclesias. It is a patently anti-apostolic system which leaves His children out in the cold (Luke 9:48), under the erroneous banner of upholding an assumed Apostolic doctrine which has no existence in the Bible and was never a

44

doctrine or practice of the original Christadelphians18. It was only a doctrine and practice of those who advocated a mortal “universal” Church.

11. The constant Apostolic warnings such as found in Philippians 3:2 do not make sense in the context of a Fellowship, especially those who claim to practice worldwide fellowship amongst all their individual members.

“Beware of dogs, beware of evil workers, beware of the concision.” (Philippians 3:2)

Who were the “dogs”, “evil workers” and “the concision”? These were corrupting elements working within various ecclesias, part of the “satanic element” that has always existed amongst the saints of God19.

Imagine, for example,

1. A Berean brother writing a letter to the Berean ecclesias which said that within the Berean ecclesial world one needed to “Beware of dogs, beware of evil workers”. But Paul issued this warning to the first century ecclesias.

2. Or that amongst the Berean Fellowship would “men arise, speaking perverse things” (Acts 20:30). Paul said this was the case within the first century ecclesias.

3. Or that they should “beware of false prophets, which come to you in sheep's clothing” (Matthew 7:15; 2nd Peter 2:1; 1st John 4:1). Christ, Peter and John said this of the first century ecclesias.

4. Or that amongst the Pioneer-Maranatha Fellowship there are “deceitful workers” (2nd Corinthians 11:13; Titus 1:10). Paul said this of the first century ecclesias.

5. Or men who had “crept in” the Berean Fellowship “unawares, who were before of old ordained to this condemnation” (Jude 4). Jude said this of the first century ecclesias.

6. Or that amongst the Bereans there are those who “concerning faith have made shipwreck” (1st Timothy 1:19). Paul said this concerning some in the first century ecclesias.

7. Or that there are some who “profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Titus 1:16).20 Paul said this concerning

18 . This is demonstrated in The Christadelphian Doctrine of Fellowship

19 . Eureka volume 5, p. 81

20 . You find similar characterizations of the Christadelphian community in the pioneer works

as well. e.g. Eureka volume 5, p. 80-82; The Christadelphian, 1866, p. 204-205

45

some in the first century ecclesias.

And that is only a small sample of some of the things said about the state of things in the Apostolic ecclesias. There is such a gulf of difference in how the Son of God and spirit-inspired men wrote about the first century ecclesial world, and the idealistic doctrines and practices of modern Christadelphian Fellowships, that any commentary on the gulf could only be an understatement.

If any Fellowship described itself in the terms the New Testament

writers used to describe the Apostolically established ecclesias, there would be no reason to even consider joining it, for its theories about worldwide fellowship with all its members would fall flat! Thus, minority Fellowships in particular, none of which use or could even think of using these Apostolic terms to describe their ecclesias, or some within their Fellowship, are synthetic (man-made) and not a Divine creation.21 No mortal worldwide Association of Ecclesias is based on Apostolic doctrine or example.

Other words, such as Paul's warning to Timothy in 2nd Timothy 4:14-15 would be equally incoherent in an Ecclesial Union during the Apostles' days:

“Alexander the coppersmith did me much evil; the Lord reward him according to his works: Of whom be thou ware also; for he hath greatly withstood our words”.

“Avoid this man”. Imagine such words in a modern Fellowship where brethren imagine they must communally regulate worldwide fellowship. In today's environment of Fellowships Paul's words are much too general, for Paul issued no order of excommunication or withdrawal of fellowship. He didn't even suggest withdrawal from Alexander. The Apostle leaves Timothy's actions to Timothy's judgment with the words “the Lord reward him according to his works: of whom be thou ware also”. Now, if the Lord was going to reward him according to his works, and we know his works were evil, Alexander was obviously not abiding “in Christ”. What were his specific sins? Doing Paul “much evil” and refusing Paul's sound words. Was he worthy of rebuke? Yes. Was he worthy of withdrawal? Paul does not say so. Was he worthy of Christ's condemnation? Yes, unless he repented. Fellowship “in the Lord” was conditional. When we find Paul telling the Galatians:

“I would they were even cut off which trouble you.” – Galatians 5:12

We should think about it thoughtfully before imposing our preconceptions on his words. He had the authority to command them to withdraw, as he had

21 . All Christadelphian Fellowships are man-made, but those who claim they are more

faithful or holier than other Associations are the most synthetic and the farthest removed from the Apostolic doctrine and practice of fellowship as a result of the purely man-made barriers they have erected.

46

done in the case of the sinning Corinthian brother (1 Corinthians 5:4-5) but he did not. Please, ask yourself why.

12. The Truth was delivered to teach individuals and individual

ecclesias how to behave. The Scriptures were not given to direct a Fellowship Association. This is an important point. You will not find within the Apostolic instructions details on how a Fellowship would operate. We are left to infer how ecclesial relations ought to be conducted22 based on the teachings of Christ and the Apostles. Ecclesial relations were left up to each individual ecclesia to determine. This is not to say that all ecclesias would decide wisely, or righteously. If an ecclesia refuses to receive a Scripturally qualified brother or sister, they are refusing Christ and therefore refusing God (Matthew 10:40, 18:5, 25:45; Luke 9:48; John 13:20). Likewise, if an ecclesia intentionally admits those who are not Scripturally qualified, they are not practicing the doctrines of Christ and the Apostles (1st Corinthians 5:13; Revelation 2:20) and are guilty of joining themselves with Belial.

How Do We Have Fellowship With the Father and His Son, Jesus Christ?

Physical fellowship with the Father requires that we be “partakers [koinonos] of the Divine nature”. Physical fellowship can only become a reality in the resurrection to immortality. That is contingent on developing a doctrinal and moral likeness, or a spiritual fellowship with the Father, through His Son. And so Paul writes, you “were called unto the fellowship of his Son Jesus Christ our Lord” (1st Corinthians 1:9). If we want to “know him, and the power of his resurrection” then we must “fellowship his [Christ's] sufferings” (Philippians 3:10) by upholding the One True Faith (Jude 3), and by living chaste lives (Philippians 3:10 , 1st Peter 3:2; 2nd Peter 3:11).

“That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full.” – 1st John 1:3

22 The Ecclesial Guide spends most of its time dealing with matters internal to an ecclesia. Two

pages are left to deal with external matters and even there the independence of the local ecclesia is advanced: “Ecclesial independence is a principle essential to be maintained.” (#42)

47

Biblical Figures of God's Servants Individually and Collectively

The idea that God's ecclesias, under the present mortal constitution, must be faithful to be accounted as an ecclesia by God is a man-made theory, born out of idealism, but bearing no resemblance to the reality found in the record of the Apostolic ecclesias, nor to various figures or symbols used throughout the Scriptures.

The Corinthian ecclesia is one obvious example. The ecclesia at Corinth had many problems in both doctrine and practice:

1. Contentions and divisions in the ecclesia – 1st Corinthians 1:11; 11:18-19

2. Glorying in the flesh – 1st Corinthians 3:1-7; 4:7-14

3. Use of the civil courts to coerce restitution – 1st Corinthians 6:1-8

4. Fornication – 1st Corinthians 5:1-6

5. Glorying in the toleration of sin – 1st Corinthians 5:6

6. Thoughtless partaking of meat sacrificed to idols; conditional fellowship, by some, with “the table of devils” – 1st Corinthians 8; 10:23-33

7. Drunkenness at the memorial – 1st Corinthians 11:20-22

8. Misuse of the Spirit-gifts – 1st Corinthians 14

9. Disorder in the ecclesial meetings – 1st Corinthians 14

10. Sisters speaking – 1st Corinthians 14:34-35

11. No resurrection – 1st Corinthians 15:12

Despite all these problems the Apostle says,

“Now ye are the body of Christ” – 1st Corinthians 12:27

This is what they were called to. Ultimately, continued disobedience to the call to sound doctrine and holiness would be met with a Divine retribution (Revelation 2:5). God does not call us for who we are but who He wants us to become. This is a long process owing to the weakness of flesh.

The Biblical symbols used are also consistent with the reality:

“The mystery of the seven stars which thou sawest in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven ecclesias: and the seven lampstands which thou sawest are the seven ecclesias.” – Revelation 1:20

The Lord Jesus Christ refers to “the seven ecclesias” as seven golden lampstands. Notice the word lampstand is plural which tells us that this is not a symbolic vision of The One Ecclesia in either a perfected or even spiritual state. “Golden” is what they were called to be. Despite the description of “golden”, less than two chapters later, one of these “golden” lampstands is described thus:

“And unto the angel of the church in Sardis write; These things

48

saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.” – Revelation 3:1

In fact, all seven golden lampstands had a “satanic element” within them, and even the strongest ecclesia, Philadelphia, is described as “thou hast a little strength” (Revelation 3:8). While Philadelphia was commended, it is not an endorsement even suggesting total unity of the ecclesia in Christ.

So while they were seven ecclesias, which were types of all the ecclesias throughout the ages, and while we mortals may long for an ecclesia or even a wider ecclesial community that, in our judgment, deserves to bear the description of “golden”, the Divinely recognized reality is that not a single lampstand can claim to be free of the satanic, or fleshly element.

Let us consider other metaphors used of the mortal ecclesia, or of members of an ecclesia, in both the “Old Testament” and the “New Testament”:

Ye Are God's Building – Gold, Silver, Precious Stones, Wood, Hay, Stubble

“For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.” – 1st Corinthians 3:9-15

Ye Are The Temple of God – If Any Man Defile The Temple of God

“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.” – 1st Corinthians 3:16-18

“For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven.”

49

– 2nd Corinthians 5:1-2

“And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.” – Ephesians 2:20-22

The Branches – Take Heed Lest He Also Spare Not Thee

“And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.” – Romans 11:17-23

Dough – That Might Be Corrupted

“Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” – 1st Corinthians 5:6-8

Members in Particular of the Body of Christ – Who May be Cut Off if Disobedient

“And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular.” – 1st Corinthians 12:26-27

“I would they were even cut off which trouble you.” – Galatians 5:12

“Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in

50

his goodness: otherwise thou also shalt be cut off.” – Romans 11:22

A Household – With Some Disobedient Servants

“And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.” – Luke 12:42-48

Brother, Sister and Mother – “Whosoever Shall Do the Will of My Father”

“While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” – Matthew 12:46

“The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.” – Romans 8:16-17

A King Making a Marriage for His Son – Many Are Called, But Few Are Chosen

“The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that

51

were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen.” – Matthew 22:2-14

The Wise and Foolish Virgins

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.” – Matthew 25:1-13

Israel Betrothed – But Israel Plays the Harlot

“The LORD said also unto me in the days of Josiah the king, Hast

52

thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it. And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightnessb of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah.” – Jeremiah 3:6-11

The Husbandman and The Vine – Branches that Might Be Cast Forth and Burned

“I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” – John 15:1-8

The Sand of the Sea – Yet A Remnant Shall Be Saved

“Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy,

53

which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Hosea, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and been made like unto Gomorrha.” – Romans 9:18-29

The Common Thread of All These Biblical Figures

The common thread of all these symbols, and others not listed, is that God recognizes that the visible manifestations of His household on earth, the ecclesias of Yahweh, are mortal, weak and erring. They are not without “spot or wrinkle”. That is what we are called to, but ecclesially, impossible to manifest under the dominion of sin in the flesh. The symbols therefore all show that our relationship with Him is conditional upon individual and personal accountability and responsibility.

Finally, notice that a common theme amongst the figures is that “the lord”, “the King”, the maker of the vessels – is consistently the one portrayed as either rewarding or cutting off the branches, or vessels, or servants. This is not to say that we are not commanded to withdraw from some. There are very clear commands to withdraw in cases of fundamental doctrinal error or unrepentant misconduct. But the figures make it clear that the Lord expects us to leave something for him to do in the way of judging, condemning, and cutting off23 (1st Corinthians 4:5; Matthew 7:1-2; Luke 6:37; Romans 2:16; Romans 14:4, 10-13; James 4:11).

The Doctrines and Attitudes of God's Finest Shepherds

“Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” – 1st John 3:16

“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.” – Isaiah 40:11

23 The Christadelphian, 1866, p. 93

54

“As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.” – Ezekiel 34:12

“Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause, And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them” – 1st Kings 8:47-50

“And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.” – Daniel 9:15

“We have sinned with our fathers, we have committed iniquity, we have done wickedly.” – Psalm 106:6

“And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.” – Ezra 9:5-6

“And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father’s house; but not on thy people, that they should be plagued.” – 1st Chronicles 21:17

“Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.” – Psalm 51:2-4

55

“Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father’s house have sinned. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.” – Nehemiah 1:6-7

“Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. Howbeit thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly: Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works.” – Nehemiah 9:32-35

“For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.” – Isaiah 64:4-9

“Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our

56

fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.” – Jeremiah 3:23-25

“O LORD, though our iniquities testify against us, do thou it for thy name’s sake: for our backslidings are many; we have sinned against thee.” – Jeremiah 14:7

“I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.” – John 10:11-13

Scriptural Proofs that a “Satanic Element” is to be Found in Mortal Ecclesias

“Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel” – Romans 9:6

“Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.” – 2nd Timothy 2:19-20

“And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen.” – Matthew 22:12-14

“Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.” – Luke 13:23-24

“Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men

57

gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” – Matthew 7:12-23

“But if ye bite and devour one another, take heed that ye be not consumed one of another.” – Galatians 5:15

“For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you.” – 1st Corinthians 11:18-19

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.” – 1st Corinthians 1:10-12

“For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.” – Acts 20:29-31

Some Biblical Passages Cited in Relation to fellowship

There are certain commonly cited passages that tell us who not to receive in fellowship. The smaller Fellowships emphasize these passages, while ignoring a much larger number of passages which tell us who we should receive and how we are to behave towards Christ's brethren.

They assume that an Association of Ecclesias, or mortal Fellowships, are scriptural, and then building on this assumption, they apply the “non-fellowship”

58

passages accordingly. One Berean, for example, has compiled and published a list of non-fellowship passages24 and then sets them forth under an assumption that these must be applied to a worldwide union of ecclesias. However, the New Testament writings were given to regulate individual and ecclesial behavior, not the behavior of a worldwide mortal Fellowship. Please notice that these passages always address the behavior of an individual brother or sister, or an individual ecclesia, and never once an Association of Ecclesias.

I also have to confess that before undertaking this study, I accepted most of these verses as my preconceptions25 predisposed me to understand them. I had not carefully looked at their context, or at the Greek words involved. I have, contrary to my predisposition, been forced to conclude that the mainstream interpretation, of a few of these verses, is incorrect. It would have pleased me well to have explained them all, just as I previously assumed they meant. To have done so would have avoided the censure of some – or the charge of having changed. I confess, as I have done in the past, to having changed my beliefs. Growth requires change, sometimes a change of understanding.

I must call attention to the fact that those who claim to know so much about fellowship and the Scriptures have never published their own detailed expositions of the subject, and therefore prevent a full and open testing of their own beliefs.

Most importantly, I have to face myself and also my Lord, and so as a matter of conscience, I have explained these passages in a way that respects the context from which they come.

I do not expect readers to immediately embrace everything written. In fact, I expect that some readers will reject some explanations on their first reading. I do hope that sober reflection will follow so that the spirits may be fairly tried without that spirit of partisanship that causes blindness.

Truth, as has been noted by others, is both powerful and dangerous. Truth eventually exposes those who have willfully ignored it, or profited from the promotion or sustaining of falsehoods26. How true this will be in relation to the Gospel will be fearfully and wonderfully manifest at the judgment-seat of Christ. It therefore behooves every brother and sister to seek after the Truth, and if it requires them to humble themselves or even suffer some shame before their brethren and admit to “change” so be it. Those who fail to do so will be humbled in a far more shameful way in the day of judgment.

24 He ignored the context of many of the passages and wrongly assumes that every word or

phrase that indicates keeping some distance from an erring brother or sister means withdrawal of fellowship from that brother or sister.

25 Which were at one time completely consistent with the preconceptions found in Fellowships such as the Bereans, Old Paths, Dawn and Pioneer-Marantha.

26 As the Lord says, “truly, they have their reward” but what a pathetic and meager reward it will be seen to be in the Day of Glory.

59

Matthew 18:15-17

“Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the ecclesia: but if he neglect to hear the ecclesia, let him be unto thee as an heathen man and a publican.”

Notice that in this account the final appeal is to the local ecclesia. There are no bishops, synods, conferences, or Fellowships which the Lord says to submit to, appeal to, or report to. The action taken by the ecclesia is a local decision and the final authority. The decision may have consequences beyond the local ecclesia, but the end of the matter is left by the Lord at the decision of the local ecclesia.

It is sometimes thought that “against thee” in verse 15 should not be included. This writer believes it should be included for the following reasons:

1. “Against thee” appears in the Textus Receptus. The “Majority Text” – a statistically generated text and not a real Greek manuscript – and the Codex Vaticanus both strike the words, but neither of these “manuscripts” are superior to the older Textus Receptus on which the King James was based.

2. The entire chapter should be carefully read. “Against thee” is consistent with the context. Notice when you read that the entire chapter is about the humble attitude a faithful saint will have in respect to Christ's children – namely other brothers and sisters. The entire chapter is warning and exhorting us to take heed how we treat other brothers and sisters, whose angels always behold the face of the Father – indicating the Divine favor these agents of God who minister to the saints hold; and by extension, those to whom they minister who are called to be the heirs of salvation. So the chapter is, in reality, focused on “what I do”, and “what my attitude is”, not what an erring fellow-servant may do and how they are to be “handled”.

3. The erring brother or sister is the one sheep of a hundred that has gone astray (Matthew 18:12-13). If the Good Shepherd seeks that lost sheep out, then we are to do likewise (1st John 3:16; Matthew 10:24; Ephesians 5:2; John 15:12; John 13:34). This is not to say that all who pass through an ecclesia are sheep. There are also washed sows (2nd Peter 2:22), wolves (Matthew 7:15; Matthew 10:16; Luke 10:3; Acts 20:29), false prophets (1st John 4:1; 2nd Peter 2:1), and false brethren (Galatians 2:4). This is where judgment must be brought to bear.

4. The instructions in verses 15-20 are therefore to be carefully observed such that we do not make ourselves like the debtor-servant who takes his

60

fellow-servant by the throat demanding that he repay all (Matthew 18:30). There is no mercy for those who do not show mercy for as the Lord said,

“For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” – Matthew 7:2

In Matthew 18:15-20 it is therefore important to note that the Lord is addressing a sin committed against an individual and how that individual should handle the matter.

In the case of an unrepentant sinner who has committed a serious27 sin (whose debt “exceeds” ten thousand talents so to speak – Matthew 18:24), the Lord says, “let him be unto thee as an heathen man and a publican”. But note that this is immediately followed by Peter's question,

“Lord, how oft shall my brother sin against me, and I forgive him? till seven times?” – Matthew 18:21

We cannot forgive sins that a brother or sister commits against God. But we are wholly at liberty, and commanded (Matthew 18:35) to forgive, from the heart, sins committed personally against us.

The Lord's response to Peter sets everything said into a sober balance, for the Lord's answer is:

“I say not unto thee, Until seven times: but, Until seventy times seven.” – Matthew 18:22

This author believes that verses 15-20 must be understood in the context of the surrounding verses 1-14 and 21-35. Matthew 18 is not addressing fundamental doctrinal error but misconduct which should be addressed for the erring person's sake.

Romans 16:17

“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.”

We have learned many doctrines, but not all of them ought be made a test of fellowship. Any doctrine could be made the cause of divisions; brethren can bite and devour one another over unimportant matters such as who baptized them (1st Corinthians 3:4; Galatians 5:15). Speaking the truth can cause offense when that truth is not understood, or is rejected, by some hearers (Matthew 1:12).

It is usually assumed that the command to “avoid” someone means that you withdraw fellowship from them. This interpretation is consistent with worldwide Fellowship actions. But “avoid” can also mean the same thing that Paul told Timothy: To “be ware” of Alexander the coppersmith (2nd Timothy 4:15); or to

27 All sin is serious, but 1st John 5:16 shows that all sins are not equal.

61

avoid those walking disorderly (2nd Thessalonians 3:6-12; see notes on this verse starting on page 65). There is in the Apostolic instruction such a thing as having “no company with him, that he may be ashamed” (2nd Thessalonians 3:14).

If Romans 16:17 is an unequivocal command to withdraw fellowship, why are we to “mark” them which cause divisions and offenses? Wouldn't it just be easier to withdraw fellowship from them and forget about them? The word “mark” means to take note of, to observe – and is used in both positive and negative situations.

“Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.” – Philippians 3:17

Mark them who walk godly. Notice them. Emulate them. Here in Romans 16:17 we are to mark those whose doctrines lead to division and ungodliness and avoid them. They may include brethren from another ecclesia who visit.

I believe that Paul's instruction here is left to judgment which will vary according to the circumstances of each situation. Some problems are of a minor nature, though they may lead to avoiding a brother or sister so that they might be ashamed of their walk. 2nd Thessalonians 3:6-12 is an example of that. Other problems rise to a much more serious level where “not to keep company”(1st Corinthians 5:11) includes judging (verse 12) and “put[ting] away from among yourselves that wicked person” (verse 13), that is to say, withdrawal of fellowship.

1 Corinthians 5:11-13

“But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person.”

This verse demonstrates that walk is a matter of fellowship in a faithful ecclesia. All the issues listed are matters of walk, though they may have some erroneous doctrinal source. If a brother or sister engages in wicked behavior, and is unrepentant, withdrawal from “that wicked person” is commanded, in the hope that they will come to repentance – 2nd Peter 3:9; Isaiah 30:18; Romans 9:22; 1st Timothy 1:16; 1st Peter 3:20.

Ephesians 5:11

“And have no fellowship with the unfruitful works of darkness, but rather reprove them.”

62

This verse is an example of how wide the Scriptural use of the word “fellowship” is and how there are different acts of fellowship. Here, we are instructed not to share in, or be partakers in, “the unfruitful works of darkness, but rather reprove them”. It would help to see the wider context of Ephesians 5:11,

“For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil.” – Ephesians 5:5-16

The meaning here is not that we are not to be partakers with whoremongers, unclean persons, the covetous, idolators, in partaking of the emblems, though that logically and plainly follows. The Apostle is addressing a matter where men were speaking “vain words” to the effect that saints could join them in “works of darkness”, and so the Apostle tells us “Let no man deceive you with vain words”. We are told to “walk as children of light”, not as the ungodly, and to have no sharing in the unfruitful works of darkness”, walking circumspectly, not as fools, but as wise.

An important point to take from these verses in relation to fellowship is that fellowship or partaking in something with others is a common daily practice of everyone who is alive. We need to take care that what we share in does not constitute or lead to evil. We may share a job, or even work with a fellow employee as a co-laborer in performing the work. So long as we are doing lawful and moral work, such “fellowship” does not constitute a breach of our relationship with Christ.

1st Timothy 6:3-5

“If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings

63

of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.”

The teacher of doctrinal error is addressed here. The Greek word for “withdraw” is aphistemi and is translated depart, fall away, drew away, refrain. Paul's words to Timothy are very strong: “men of corrupt minds, and destitute of the truth”. Such individuals should be withdrawn from, both individually and ecclesially.

Titus 3:10

“But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. A man that is an heretick after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself.”

A heretic is a schismatic, a follower of a false teaching that leads to contentions and divisions. The Greek word derives from a word that means “to choose” or “to belong to a sect” and suggests a proclivity for sectarian behavior – a preference for exhibiting self-will rather than self-sacrifice.

“Being condemned of himself” is translated in other versions as “self-condemned”, and in the NET translation as, “is conscious of it himself”. The heretic is one who willfully chooses something that is wrong28, and is aware that it leads to contention and division.

We are told that after two admonitions to reject such. The word “reject” is translated “excused”, “refuse”: as in “refuse profane and old wives' fables” (1st Timothy 4:7), “but the younger widows refuse” (1st Timothy 5:11).

In this case, the heretic is given “two admonitions” which indicates that ecclesiastical “fellowship” continues until the heretic proves to be unrepentant. Afterwards he is to be withdrawn from.

It is interesting to note that Titus 3:9-11 follows Paul's admonition in verse 8:

“I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works”

for, says he,

“These things are good and profitable unto men.”

Verse 9 starts with “But” and is a direct contrast to verse 8. “Good works” and being “good and profitable unto men” are contrasted with the heretic. The same contrast is made in 3rd John 8-11 where “he that doeth good” and is a “fellowhelper” (“good and profitable unto men”) is contrasted with Diotrephes.

28 It is something agreeable to his own self-will, or personal desires, or pride.

64

Notice the contrast:

Titus 3:8-11 3rd John 8-11

“This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. “But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. A man that is an heretick after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself.”

“We therefore ought to receive such, that we might be fellowhelpers to the truth. I wrote unto the ecclesia: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the ecclesia. Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.”

Diotrephes was a “model” heretic or schismatic and the antithesis of Christ.29

Diotrephes and Christ – a contrast

Diotrephes Christ

“loveth to have the preeminence”(3 John vs. 9)

“might have the preeminence” (Col 1 vs. 18)

“made himself of no reputation, and took upon him the form of a servant” (Phil 2 vs.

7)

“receiveth us not” (3 John vs. 9) “Wherefore receive ye one another, as Christ also received us to the glory of

God” (Rom 15 vs. 7)

“his deeds which he doeth, prating against us with malicious words” (3 John

vs. 10)

“mighty in deed and word before God” (Luke 24 vs. 19)

“with malicious words” (3 John vs. 10) “the gracious words which proceeded out of his mouth” (Luke 4 vs. 22)

“casteth them [the faithful] out of the ecclesia” (3 John vs. 10)

“him that cometh to me I will in no wise cast out” (John 6 vs. 37)

29 Thanks to bro. Jon Davies for the two charts on Diotrephes.

65

Diotrephes and the Pharisees – a comparison

Diotrephes Pharisees et al

“loveth to have the preeminence”(3 John vs. 9)

“And love the uppermost rooms at feasts, and the chief seats in the

synagogues” (Matt 23 vs. 6)

“receiveth us not” (3 John vs. 9) “He came unto his own, and his own received him not.” (John 1 vs. 11)

“with malicious words” (3 John vs. 10) “whet their tongue like a sword...shoot their arrows, even bitter words...at the

perfect” (Ps 64 vs. 3)

“forbiddeth them that would” (3 John vs. 10)

“Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering

in ye hindered [sw].” (Luke 11 vs. 52)

“casteth them [the faithful] out of the ecclesia” (3 John vs. 10)

“And they cast him out” (John 9 vs. 34 also cp Luke 6 vs. 22)

2 Thessalonians 3:6, 14-15

“Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly (gr. ataktos), and not after the tradition which he received of us.”

This verse, on the surface, seems clear enough. But there are some things that we need to take note of. The problems include the translation, the context, and what Paul says on the same subject elsewhere and in subsequent verses here.

Paul uses almost exactly the same word in 1st Thessalonians 5:14

“Now we exhort you, brethren, warn them that are unruly (gr. ataktos), comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.”

Paul does not counsel or command withdrawal of fellowship in 1st Thessalonians 5:14 so we should carefully consider the instructions found in this epistle since it addresses the same problem.

Paul defines their “disorderly” walk as: a) not working for their own bread and b) being “busybodies” in other mens' matters. Paul then commands and exhorts such “that with quietness they work, and eat their own bread”. Instead of “disorderly”, other translations say, “an unruly life” (NASB), “living in idleness”

66

(RSV), and “lives an undisciplined life” (NET). These seem to fit the context better than the less precise word “disorderly”. Disorderly simply means lacking order. But when we have the additional facts that they are not working and they are intruding into other peoples' business, we get a clearer picture of an undisciplined life.

When we read “withdraw” we assume it means withdraw from fellowship. The word translated “withdraw” is only used one other time and it means to “avoid”.

The Apostle adds, in the context of this matter, in verse 11 that:

“And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.”

Instead of “withdraw”, other translations say “keep away from” (RSV, NET), and “keep aloof from” (NASB). “Keeping aloof from” agrees with what he commands in verse 11: “have no company with him, that he may be ashamed. Yet count him not as an enemy but admonish him as a brother”. Elsewhere, such as in Matthew 18:17, the unrepentant is to be treated as an unbeliever. But here, he is not to be treated so. This is consistent with his previous epistle to the Thessalonians: that the ataktos are to be warned.

The Apostle then addresses those walking disorderly directly:

“Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.” – verse 12

It is not logical that he would command the Thessalonians to withdraw fellowship from these brethren, and then command those very brethren how they need to behave, particularly in light of the fact that he doesn't include giving them time to repent before commanding “withdrawal”. If withdrawal means avoidance, then the absence of this is understandable. He then commands and exhorts those walking disorderly, by our Lord Jesus Christ, to walk as becometh saints. If they rejected the dominion of our Lord Jesus Christ, why would he appeal to them on that basis?

Looking at the complete chapter (context), the Apostle's concern is for the bad influence busybodies were having upon the ecclesia and so these verses do not advocate withdrawal of ecclesial fellowship, but avoidance, “that he may be ashamed” (vs. 14) and so repent.

The proof really is to be found in the sins listed. They are certainly a problem to be addressed, but not sins that rise to the level of withdrawal of ecclesial fellowship. The misconduct could however become more serious leading to ecclesial action.

Finally, notice that in verse 10, he says in support of his argument:

“For even when we were with you, this we commanded you, that if any would not work, neither should he eat.”

67

The command was not that those who were refusing to work should have fellowship withdrawn. The command was that:

they were not to be relieved or aided

that they were to be warned; and

that they were to be avoided until they repented

These actions would force the erring brethren to be more self-disciplined, to work for their own bread and needs, as they would not be welcomed into the homes of those they were taking advantage of.

Verse 10 in itself is interesting because it indicates that some kinds of misconduct do not rise to the level of withdrawing fellowship, but it might exclude them from regular company of the faithful; and may very well exclude someone from the kingdom of God. If, as we are told:

“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” – 2nd Peter 3:9

then this verse plainly declares that God knows, and is telling us that, “in an ecclesia” does not always mean “abiding in Christ” or “walking in the light”.

James 3:17

“But the wisdom that is from above is first pure, then peaceable”

The phrase “first pure, then peaceable” is traditionally understood as a sequence of steps. First you establish the purity of doctrine, then, peace will ensue. This is a true principle, but this explanation does not take into account the context of what James is speaking about. James chapter 3 opens with a warning to those who would be teachers (vs 1). He speaks of the difficulty of controlling the tongue, and, what destruction can be wrought through its folly. He closes the chapter by showing that there is a contrast between the wisdom that comes from above, and the wisdom that is earthly, sensual, devilish.

“Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace. From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?” – James 3:13-4:1

68

James is telling us that those who would be good shepherds must manifest God's wisdom in their lifestyle, in their words and in conduct. They had envying and strife in their hearts, which is earthly, sensual, devilish and confusion and every evil work. James then tells them that first the purity and then peace must reside in them personally. The purity James is speaking of is required in them and not something extracted from others. God's wisdom is pure in its morality, and it loves and begets peace and this is what they failed to manifest. James then shows in chapter 4 what their earthly wisdom leads to: “from whence come wars and fightings among you?” James is using personal pronouns; ye, you and your. It was not because of other brethren they had problems; it is because they had this problem in themselves and it came, “even of your lusts that war in your members.”

There is a false peace that is premised on earthly wisdom (John 14:17; Jeremiah 8:12, 23:17; Ezekiel 13:16). There is also a Divine peace that is begotten through the Truth and by those who embrace it in spirit (Galatians 1:3; Ephesians 1:2, 6:15).

“Blessed are the peacemakers: for they shall be called the children of God.” – Matthew 5:9

“And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.” – Isaiah 32:17

“For the wrath of man worketh not the righteousness of God.” – James 1:20

“And the fruit of righteousness is sown in peace of them that make peace.” – James 3:18

“Let him eschew evil, and do good; let him seek peace, and ensue it.” – 1st Peter 3:11

“Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.” – 1st Peter 5:14

1 John 1:5-7

“This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”

John denies that fellowship in Christ exists amongst those who claim fellowship but walk in darkness. This, again, is an admission that there are false brethren or unfaithful brethren in the ecclesias.

1) Fellowship in Christ is conditional. We must individually walk in the light, as he is in the light (inward cleansing), to have Spiritual union in Christ and the blood of Jesus Christ cleanses us from all sin.

69

2) Fellowship amongst brethren also has outward Scriptural conditions but outward conformance is not equivalent to circumcision of the heart. Outward fellowship is not the same as the true fellowship that exists in Christ.

3) Breaking bread together does not automatically create union in Christ (1st Timothy 5:24; Acts 1:17; Acts 5:4; 2nd Peter 2:20-21), though we do have Scripturally delineated responsibilities about who we should and should not break bread with (3rd John 8; 2nd John 10).

See page 14 for further discussion of 1st John 1.

2nd John 10-11

Verses 7-9 provide necessary context to verses 10 and 11 so let us read it in full:

“For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.”

The first important point is to determine what “this doctrine” John speaks of is. It is set forth in verse 7:

“For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.”

The serious nature of the doctrine is reinforced by the statement “this is a deceiver and an antichrist”. Now, to deny that Jesus is “come in the flesh” cannot merely mean that he was “born of a woman”, for even papists admit that, in that sense, he “came in the flesh”. But it is the kind of flesh, that is to say clean-flesh, that the antichrist system advocates. This is the sense in which I believe John's words are to be understood: if any deny that Christ came “in the flesh”, in the sense of a physical nature termed “sin in the flesh” (Romans 8:3), a nature common to all born in the Adamic race (1st Corinthians 15:22; Heb 2:16; Romans 5:14), then there are two commands John charges us with:

“If there come any unto you, and bring not this doctrine,

1. receive him not into your house,

2. neither bid him God speed”

Some expositors, incorrectly, have interpreted this to mean you cannot receive brethren bearing this false doctrine into your personal home, while you can receive them into the ecclesial assembly. This interpretation cannot bear

70

Scriptural scrutiny for the following reasons:

1. “Your”, as in “receive him not into your house” is in italics which means it was added by the translators. The early ecclesias frequently assembled in an oika, or house (Romans 16:5; Colossians 4:15).

2. According to the Apostle's spirit-inspired definition, “the doctrine of Christ” includes the proper understanding of what it means for the Lord to have “come in the flesh”. To emphasize the necessity of holding this necessary doctrine, he states, “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.” The word “transgresseth” literally means to go by the side, or pass over without touching a thing, to overstep or to go beyond. The Apostle clearly states, such a one “hath not God”.

3. After stating the doctrine, he says “This is a deceiver and an antichrist”. The NET Bible translates this as, “This person is the deceiver and the antichrist!”, putting, by metonymy, the heretic in place of the result of their false doctrine. Either interpretation leads to the same result: 1) the doctrine and the individual are not only against Christ, but 2) the doctrine and the individual deceive people away from holding the true doctrine of Christ. That deception leads to death. Thus:

4. John calls our attention to “abiding in the doctrine” by which he calls our attention to the fact that keeping company with those who hold this false doctrine is to allow a deadly deceit to work. The Apostle tells us to take heed “that we lose not those things which we have wrought, but that we receive a full reward” by being faithful to the doctrine of Christ.

It would not be rational to conclude that John would welcome someone described as not “in the doctrine of Christ”, and not having God, and as being a bearer of deceitful doctrine, as someone who should be welcomed into an ecclesia, or into the private home of a saint!

5. Finally, John commands us not to “bid him God speed”. The word is chairo and is a salutation related to rejoicing, joy and suggests that they prosper. Thus, to bid God speed is bid, gr. lego, to intend, command or exhort to joy, to bless the person's efforts, and this we must remember, in the context of the truth, is to hope their efforts prosper! John is warning us not to join in, share in, that is, to fellowship with, someone who he has plainly declared “hath not God” for he promotes a deceitful doctrine which opposes Christ. To do so is to be, as John says, a “partaker [koinoneo, to be a sharer] of his evil deeds”. Again, how could a person of whom John forbids us to bless in prosperity of their work related to the Gospel, and who “hath not God” be welcomed at the Lord's table of fellowship? How could he be shown private hospitality? He cannot, according to the Apostle, without becoming a partaker of his evil deeds.

71

Revelation 2:14-16

“But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.”

The command to the ecclesia at Pergamos was “repent”. The command to “repent” is made “because thou hast there them that hold the doctrine of Balaam” and “So hast thou also them that hold the doctrine of the Nicolaitans”. These names indicate that the ecclesia tolerated doctrinal and moral seducers.

The true brethren at Pergamos are described by the Lord in verse 13

“I know thy works... and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you”

So far as their own system of doctrine went, the true brethren at Pergamos were sound except on the doctrine of fellowship. The condemnation they received was that within their own ecclesia, they tolerated those who held false doctrine. The position they held would be similar to that held by bro. John Thomas 1848 to circa 1855.

To “repent” would mean that these brethren would withdraw fellowship from doctrinal and moral seducers. This passage demonstrates that our responsibility begins locally, and radiates out to the extent that we personally or ecclesially can influence others. Fellowship starts with the individual and radiates out. It does not begin with a worldwide body of confederated ecclesias and move inward.

The Emphasis of Scripture vs. The Misemphasis on Withdrawal

I would be negligent if I did not make this point and it is worthy of a study in itself. For every one verse that instructs us on how to handle erring or disobedient brethren – and most of them do not advocate withdrawal of fellowship – there are probably 20 or more verses that tell us to treat Christ's brethren with love, care, respect and ministration. It would be interesting to count the ratio of these verses, not because one side negates the other. They do not. Both sides are necessary to know and manifest the true love of God. But rather, the emphasis of God's Word shows God's emphasis in constrast with the misemphasis some brethren

72

advocate in their efforts to justify a mortal worldwide Fellowship organization.

God's emphasis is that:

we love one another (John 13:34-35; John 15:12, 17; Romans 12:10, 13:8; Galatians 5:13-14; Ephesians 4:2; 1st Thessalonians 3:12, 4:9; Hebrews 10:24; 1st John 2:5, 10; 1st John 3:10-14; 1st John 4:20-21)

“washing” one another’s feet (Genesis 18:4; 1st Timothy 5:10; Luke 7:44; John 13:5-17)

being servant of all (Galatians 5:13; 1st Corinthians 8:9; 1st Peter 2:16; John 13:15; Acts 20:35; Romans 15:1-2; 2nd Corinthians 4:5, 12:15; 1st Thessalonians 1:3; James 2:15-17)

laying down our life for the brethren (1st John 3:16-19; John 15:13; Ephesians 5:2, 25; 1st John 2:6; Romans 16:4; Philippians 2:17, 30)

being fellow-helpers (2nd Corinthians 8:23; 3rd John 8) to those who labor in the truth, and so forth.

The New Testament overflows with positive instructions, and warnings, about how we are to treat brethren and how we are to take special care in what we do in relation to Christ's brethren. When unscriptural walls are erected: when a mortal universal Church, or worldwide Association of Ecclesias is erected, it guarantees disobedience to some of those doctrines and commandments of Christ.

“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” – Philippians 2:3

The heart of the matter is that we have to reflect our Heavenly Father's love to all His adopted children, when and where it comes under our power to do so.

“Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” – Hebrews 13:2

We must learn to reflect His character, taking special consideration of others whom He has called whose angels do always behold the face of the Father (Matthew 18:10). And while chastisement and withdrawal are a necessary and beneficial part of His ways, they are, nevertheless, a minor part of what He expects in a healthy ecclesia.

One extreme, loose or low standards of fellowship, will never justify the other extreme of man-made barriers to fellowship under the plea of “faithfulness”. To claim that it does is to claim that your apostasy is justified by someone else's apostasy. You cannot erect such barriers, constitute ecclesias in an anti-Apostolic manner, wash your hands of those who refuse to endorse anti-Apostolic barriers, and then think you will be held guiltless for violating all the plain and forthright instructions that Christ gives us to demonstrate our faithfulness in ministering to his

73

brethren (Matthew 18:6, 24:49, 25:40; Luke 18:11; John 13:15).

Where the Catholic Church Came From

Catholic is an adjective derived from the Greek adjective καθολικός (katholikos), meaning “universal”.

It wasn't that the katholikos advocates were building an “open door” Fellowship. Far from "loose doctrine" or "loose fellowship", the intent of the katholikos advocates was to close the door on heresies and schisms.

The term "catholic" was chosen because “The Faith” of the Church was to be universally held in the worldwide Confederation of churches.

It was an adjective that eventually morphed into a proper noun as a denominational appellative of that Church and what it stood for: One [Universal] Faith. As the Nicene Creed of 381 says,

“I believe in one holy catholic [universal] and apostolic Church.”

This confederation's little 'c' adjective, universal, later morphed into, a big 'C', 'Catholic' (Universal). Notice, how advocates of a worldwide Church, leaders of the first apostasy, had substituted the “mystical body of Christ” for a mortal Confederation of churches "one holy catholic and apostolic Church"; that it was "universal"; and that it claimed Apostolic authority? It was an “authority” which did not actually exist!

Here are some quotes about Ignatius and his work in establishing the Catholic Church.

“Ignatius, as Schaff says, 'is the incarnation of three closely connected ideas: the glory of martyrdom, the omnipotence of episcopacy, and the hatred of heresy and schism.'” (Encyclopedia Britannica, 1911, vol 14, p. 294)

“As Lightfoot puts it: 'The ecclesiastical order was enforced by him (Ignatius) almost solely as a security for doctrinal purity.'” (Encyclopedia Britannica, 1911, vol 14, p. 294)

“The age of the apostles had passed away and their successors did not inherit their authority. The unity of the churches was in danger. Ignatius was resisting this fatal tendency which threatened ruin to the faith. The only remedy for it in those days was to exalt the authority of the ministry30 and make it the centre of church life.” (Encyclopedia Britannica, 1911, vol 14, p. 294)

“Ignatius constantly contends for the recognition of the authority of the ministers of the church. 'Do nothing,' he writes to the Magnesians, 'without the bishop and the presbyters.' The 'three orders' are essential to the

30 Even as the “pioneer” works are now altered, misquoted, and misused as an authority by some

Fellowships.

74

church, without them no church is worthy of the name (cf.' Trail. 3). 'It is not lawful apart from the bishop either to baptize or to hold a love-feast [memorial]' (Smyrn. 8).” (Encyclopedia Britannica, 1911, vol 14, p. 294)

Concluding Thoughts – Bringing the Conscience into Submission – Submission to Biblical Doctrine

When I began mentally working through this issue, for some reason, I thought the issues of ecclesial organization were unique to the Christadelphians. It was an extraordinarily naïve idea, because ecclesial organization is simply another Biblical doctrine that, thankfully, was manifested in Apostolic example. I think as Christadelphians we want to view ecclesial organization and matters of fellowship as a matter of conscience. In fact, they are first a matter of Apostolic teaching and example. Our conscience must be brought into submission to the Divine mind, as expressed in Yahweh's Word.

Neither the Closed Door Fellowship model or the Open Door Fellowship model find any place in the teachings of Christ and the Apostles or in Apostolic example. The ODF and CDF models are both distorted pictures of Biblical fellowship that good-intentioned men have created.

1. Yahweh's children have always sought fellowship with Him. But if you imposed today's mainstream ideas about fellowship onto Israel of old – and I ask readers to soberly think this through – fellowship could never have been faithfully practiced because Israel as a whole was invariably astray of their calling and therefore filled with corruption. Old Testament doctrine and practice do not support modern Christadelphian doctrine and practice of fellowship.

2. Even as Israel was invariably astray, New Testament ecclesias had many doctrinal and moral problems – just like modern ecclesias. Some of the problems first century ecclesias had are listed in this book. The ecclesias addressed in the Apocalypse, which are types of all the ecclesias throughout history, were like Israel, astray to varying degrees, for mortal men never rise to the perfection we are called to. New Testament doctrine and examples do not support mainstream teachings on “how fellowship works” either.

3. The Apostles did not set up a worldwide (“universal”) mortal church, an Association of ecclesias, a.k.a. a Fellowship. This is an assumption that has no Scriptural support. There were no standardized documents to base fellowship on and ecclesias remained independent until corruption set in and a universal Church was set up. Since this same doctrine evolved from the 1930's into a mainstream doctrine and practice of Christadelphians, most brethren never think to challenge whether the commonly held doctrine and practice is Scriptural.

75

4. The only Scriptural worldwide Body of saints that can be said to exist is a spiritual body composed tangibly, through the sole selection and authority of Jesus Christ, consisting of faithful brothers and sisters, “taken” out of the current ecclesias. It is not a union of mortal ecclesias, but a spiritual union of individuals chosen by Christ as faithful to their calling. And what we see from the Scriptures is that this union includes the Apostles and all those who sleep (are dead) in Christ. This body cannot exist as a physical reality until after these just men and women have been made perfect in the resurrection to immortality.

5. The word “fellowship”, and its associated words, show that “fellowship” in a Scriptural sense includes a very wide variety of activities most of which are not “in the Lord” – unless you exist on a commune with only faithful saints. Something as common as partnering with a fellow employee to complete a task constitutes “fellowship”, or sharing. Collecting money to support the needs of Jews in Israel constitutes fellowship. We are called to a special – a holy – fellowship with the Father through His Son. But daily life consists of sharing in, or partaking in, many activities, which Scripturally, constitute a different kind of “fellowship”.

We take Apostolic doctrine and example in every other facet of the Truth, so why should we not do likewise when it comes to ecclesial organization and ecclesial practices in relation to fellowship? Why would we willingly emulate The Mother of Harlots in regards to ecclesial organization?

An argument against the Apostolic model, regularly repeated, is that without a worldwide Union of ecclesias, chaos would ensue. There are a number of points to be made in response.

1. Chaos already prevails. Look at any Fellowship and you will see the weakness of the universal Church doctrine. The small Fellowships, no matter how small they get, continue to fracture and fracture into ever more isolated “outposts” claiming unique faithfulness to Christ! Meanwhile, they disobey the commandment of Christ and the Apostles to receive into fellowship those who are Scripturally qualified. They write new “fellowship defining” documents, rewrite old documents (such as The Berean Restatement) and confuse themselves about what a first principle is and is not. Brethren are losing an important distinction between a commandment of Christ and a first principle or a doctrine to be rejected. In North America some in the Central Fellowship want to open fellowship to various other groups such as COGAF and the Unamended. Others are resisting this by trying to argue that a worldwide Fellowship exists and the “walls” must be upheld. When it comes to their own ecclesial practices, they wouldn't allow just anyone in Central at the table of fellowship... say a visitor from the Endeavor group. So claiming to be a “member” of Central isn't the end all, even for ecclesias that want to enforce the fictitious (apostate) Fellowship wall.

76

2. If God through Christ or the Apostles had intended to establish a universal confederation of ecclesias, we'd have the clear instructions in Scripture how to organize and conduct such a confederation. The Scriptures are not only silent on such a confederacy but condemn the Apostasy that created the confederation that does “sit on many waters”.

3. What a reversion to this system would create is growing pains as ecclesias are forced to once again judge doctrinal and moral standards for themselves. That's a very positive thing.

4. Chaos and disorder are a feature of this age. It's like expecting life to be fair. Life is not fair. Nor ever can be as it is so constituted. The ecclesial world was chaotic in Apostolic days, chaotic in the days of the first Christadelphians, is chaotic today (no matter how many innovations men try to force peace with), and will be chaotic till Christ establishes justice and judgment throughout the earth. God's way is best. History has repeatedly proved it. Men fail to learn the lesson.

The Churches of the apostasy have, in fact, fought this battle repeatedly over the years, and so we find advocates of a Universal Church at one end of the spectrum, and independent congregationalist sects at another, with many variations in between – mostly dividing over the types and numbers of clergymen it takes to run a church. They argue whether an “elder” was a church office or merely a label of honor to the wise hoary head.

But where Church historians almost unanimously agree is in admitting that early ecclesial order bears no resemblance to Church organizations today. This fact does not disturb them. They usually justify this under the plea that the Gospel allows the Church to organize as cultural conditions require. They do not make an appeal to Apostolic teaching or Apostolic example because they know their practices cannot be brought in conformance with Apostolic teachings and examples. And with the wave of a hand, the amalgamations of history, the apostasy, remains undamaged.

This is exactly what some Christadelphians are doing today. “This is all we've known”, “this is the way it is”, and, some assume, incorrectly, that “this is the way Christadelphians have always operated”. Some brethren think that they are victims of history and must accept the lot they have been handed. The Christadelphian Doctrine of Fellowship proves otherwise. The pioneer Christadelphians recognized and embraced the Scriptural doctrines and practices of the first century – excepting that the holy spirit gifts had been withdrawn and there were no Apostolically appointed leaders left alive. They therefore embraced all else that could be implemented. There is no reason we cannot do the same, and many reasons in relation to our own salvation that we should. The Scriptures show us a better way. It is The Way. That way ought be embraced by all brethren who seek the Father's approval.

77

“What therefore God hath joined together, let not man put asunder.”

“For all those things hath mine hand made, and all those things have been, saith the LORD: but

to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.”

78

79

Appendix 1: New Testament Use of the Singular Form of the Word Ecclesia

If New Testament use of the word “ecclesia”, in the singular, always refers to either the Spiritual Ecclesia (the immortalized One Body), or a single mortal ecclesia, what should we conclude about the idea that multiple mortal ecclesias constitute, in a larger sense, the ecclesia? Or that multiple mortal ecclesias constitute The Ecclesia? Look at New Testament usage of the word and see how it was used by the Spirit of God:

Spiritual. Refers ultimately to the immortal saints as a single community for the gates of hell shall not prevail against it.

“And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” – Matthew 16:18

The example refers to a specific ecclesia. To say that you are to go from the two or three witnesses to a worldwide community, bypassing the local ecclesia would be illogical.

“And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” – Matthew 18:17

Acts chapter 2 is an account relating Pentecost and immediately thereafter. The subject is the ecclesia in Jerusalem. The ecclesia composed of the “they” is further detailed in verses 42, 44 (“and they that believed were together, and had all things common”, 45 and 47, with the work of the Apostles amongst them being mentioned in verse 43.

“Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.” – Acts 2:47

The specific ecclesia involved was the one to which Ananias and Sapphira his wife belonged, though the fear would have certainly come upon “as many as heard these things”.

“And great fear came upon all the church, and upon as many as heard these things.” – Acts 5:11

This refers to Israel as an ecclesia in the wilderness when they were assembled together as one body (though some were faithful and most were unfaithful).

“This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:” – Acts 7:38

The ecclesia is specified as the Jerusalem ecclesia.

“And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.” – Acts 8:1

80

The ecclesia is the same mentioned two verses previous, which is an account of the persecution of the ecclesia at Jerusalem. Verse 4 says that the result was “they that were scattered abroad went every where preaching the word” (“every where” is defined as Judea and Samaria in verse 1).

“As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.” – Acts 8:3

The ecclesia in Jerusalem. “Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.” – Acts 11:22

The ecclesia in Antioch, an ancient city near the modern city of Antakya, Turkey.

“And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.” – Acts 11:26

The “certain” listed are James and Peter, both members of the Jerusalem ecclesia. Herod “saw it pleased the Jews” verse 3. He was not trying to placate worldwide Jewry, but those in Jerusalem, the leaders whom he relied on for helping to maintain order.

“Now about that time Herod the king stretched forth his hands to vex certain of the church.” – Acts 12:1

This is still part of the chapter 12 account of Herod's persecution of the Jerusalem ecclesia. If the news had travelled to other ecclesias before Peters release, they would have undoubtedly prayed for him. But chapter 12 recounts the actions of those in the Jerusalem ecclesia.

“Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.” – Acts 12:5

The ecclesia at Antioch. “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.” – Acts 13:1

Elders ordained in every ecclesia. “And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.” – Acts 14:23

“And thence sailed to Antioch...” (verse “And when they were come, and had gathered the church together, they rehearsed all that

81

26). God had done with them, and how he had opened the door of faith unto the Gentiles.” – Acts 14:27

The end of chapter 14 has Paul and Baranabas at the ecclesia in Antioch. Chapter 15 opens by saying that “certain men came down from Judea and taught the brethren, 'unless you are circumcised'”. Most translations, including the NKJV say, “being sent on their way by the ecclesia”. This is consistent with verse 2 which tells us “when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.”

“And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.” – Acts 15:3

The Jerusalem ecclesia. “And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.” – Acts 15:4

The whole church is the entire ecclesia at Jerusalem who, following the meeting, sent Paul and Barnabas back to where the problem had originated.

“Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:” – Acts 15:22

The ecclesia at Caesarea. “And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.” – Acts 18:22

The elders of the ecclesia at Ephesus, a city on the west coast of Anatolia, were called to meet with Paul.

“And from Miletus he sent to Ephesus, and called the elders of the church.” – Acts 20:17

The ecclesia at Ephesus. The elders of Ephesus, called in verse 17, are spoken to by Paul, starting in verse 18 which says, “And when they had come to him, he said to them...”

“Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” – Acts 20:28

The ecclesia at Cenchrea. “I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:” – Romans 16:1

The ecclesia in the house of Priscilla “Likewise greet the church that is in their

82

and Aquila (vs. 3). house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.” – Romans 16:5

The ecclesia Paul was with when he wrote to the Romans who could send their greetings. Gaius was a brother at Corinth (1st Corinthians 1:14) and the ecclesia may have met in his home thus he showed hospitality to the holos ecclesia.

“Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.” – Romans 16:23

The ecclesia at Corinth. “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:” – 1 Corinthians 1:2

Every ecclesia in which Paul ministered. “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.” – 1 Corinthians 4:17

The ecclesia at Corinth. “If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.” – 1 Corinthians 6:4

Paul is addressing the ecclesia at Corinth but obviously the principles he lays down, “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense...” are not limited.

“Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:” – 1 Corinthians 10:32

The ecclesia at Corinth. “For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.” – 1 Corinthians 11:18

Paul addressing a specific problem at the ecclesia in Corinth.

“What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not.” – 1 Corinthians 11:22

These were various positions in the ecclesia before the holy spirit was withdrawn given to mature the ecclesia. There were different kinds of apostles sent to minister. We are more familiar

“And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of

83

with the 12, but Epaphroditus was an apostle (Philippians 2:25) as was James, the Lord's brother (Gal. 1:19). Chapter 12 is a prelude to chapter 13 and 14 where Paul counsels these various members of the ecclesia's body to speak in turn and for edification. There was no clergy. The setting in order was performed in each individual ecclesia.

tongues.” – 1 Corinthians 12:28

The ecclesia at Corinth. “He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.” – 1 Corinthians 14:4

The ecclesia at Corinth. “I would that ye all spake with tongues, but rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying.” – 1 Corinthians 14:5

The ecclesia at Corinth. “Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.” – 1 Corinthians 14:12

The ecclesia at Corinth. “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.” – 1 Corinthians 14:19

The ecclesia at Corinth. “If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?” – 1 Corinthians 14:23

The ecclesia at Corinth. “But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.” – 1 Corinthians 14:28

The ecclesia at Corinth. “And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.” – 1 Corinthians 14:35

The “church of God” that Paul persecuted was at Jerusalem. See comments on Galatians 1:13.

“For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.” – 1 Corinthians 15:9

Notice it is not the Ecclesia of Asia that “The churches of Asia salute you. Aquila and

84

saluted Corinth, but the ecclesias of Asia.

“the ecclesia” was the ecclesia in Aquila and Priscilla's house.

Priscilla salute you much in the Lord, with the church that is in their house.” – 1 Corinthians 16:19

The ecclesia at Corinth. “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:” – 2 Corinthians 1:1

The ecclesia which Paul persecuted was at Jerusalem, Acts 8. Nothing more occurs until chapter 9 when he attempts to do the same thing in Damascus. His efforts were arrested by his conversion.

“For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it:” – Galatians 1:13

The book of Ephesians is focused on the spiritual Bride of Christ, the “One True Ecclesia”.

“Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the ecclesia, Which is his body, the fulness of him that filleth all in all.” This is the spiritual Ecclesia.

“And hath put all things under his feet, and gave him to be the head over all things to the church,” – Ephesians 1:22

This is the spiritual Ecclesia. Only members of “the whole family in heaven” (vs 15) know “the manifold wisdom of God”.

“To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,” – Ephesians 3:10

This is the spiritual Ecclesia. It cannot be the mortal ecclesias because they will not exist “world without end”.

“Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.” – Ephesians 3:21

This is the spiritual Ecclesia, the saviour of the body.

“For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.” – Ephesians 5:23

This is the spiritual Ecclesia, those who are subject unto Christ, not nominally, but who reflect in their lives the submission that is due unto the Husband, Christ.

“Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.” – Ephesians 5:24

85

This is the spiritual Ecclesia. Those for whom Christ's sacrifice brings redemption.

“Husbands, love your wives, even as Christ also loved the church, and gave himself for it;” – Ephesians 5:25

This is the spiritual Ecclesia. “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” – Ephesians 5:27

This is the spiritual Ecclesia. “For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:” – Ephesians 5:29

This is the spiritual Ecclesia. “This is a great mystery: but I speak concerning Christ and the church.” – Ephesians 5:32

The ecclesia which Paul persecuted was at Jerusalem, Acts 8. Nothing more occurs until chapter 9 when he attempts to do the same thing in Damascus. His efforts were arrested by his conversion.

“Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” – Philippians 3:6

No ecclesia communicated with Paul, saving for the ecclesia at Philippi which appears to have started with the house of Lydia, Acts 16:12-15, 40.

“Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.” – Philippians 4:15

The spiritual Ecclesia. “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

“And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” – Colossians 1:18

86

The spiritual Ecclesia. “His body”. “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:” – Colossians 1:24

“the ecclesia which is in his house.” “Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.” – Colossians 4:15

The ecclesia of Laodicea. “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” – Colossians 4:16

The ecclesia of Thessalonica. “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.” – 1 Thessalonians 1:1

The ecclesia of Thessalonica. “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:” – 2 Thessalonians 1:1

While a brother's care may extend to the Ecclesia, elders were ordained in every ecclesia, indicating that his “care” was to be chiefly demonstrated within his local ecclesia.

“(For if a man know not how to rule his own house, how shall he take care of the church of God?)” – 1 Timothy 3:5

c.p. 1st Corinthians 12:27. Timothy could only “behave” within a mortal ecclesia. It seems that he was at Ephesus (1:3) at the time these words were written but they apply to every brother and sister in any ecclesia. Sardis was a “dead” ecclesia, yet an ecclesia in which the spirit of Christ worked. The mortal ecclesias collectively are not “the ecclesia of the living God” though out of those ecclesias Christ spiritually unites his true brethren. Every mortal ecclesia should labor to be the pillar and habitation of the truth.

“But if I tarry long, 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 3:15

The local ecclesia. Those who would be charged with relieving their own widows.

“If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.” – 1 Timothy 5:16

87

The ecclesia in the home of Apphia, and Archippus.

“And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:” – Philemon 2

The spiritual Ecclesia. “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me.”

“Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” – Hebrews 2:12

The spiritual Ecclesia. “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.”

“To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,” – Hebrews 12:23

If someone was sick, he was instructed to call for the elders of his ecclesia.

“Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:” – James 5:14

The ecclesia at Babylon. “The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.” – 1 Peter 5:13

The well-beloved Gaius is being addressed in this letter. His love had been made manifest before his ecclesia. In the next verse:

“Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:” – 3 John 6

The same ecclesia where Gaius' love had been demonstrated is being addressed, of which Diotrephes was a member.

“I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.” – 3 John 9

Diotrephes was not travelling throughout Asia casting out members as he went. He was casting brethren out of the

“Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren,

88

ecclesia which Gaius was at. and forbiddeth them that would, and casteth them out of the church.” – 3 John 10

The ecclesia at Ephesus. “Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;” – Revelation 2:1

The ecclesia at Smyrna. “And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;” – Revelation 2:8

The ecclesia at Pergamos. “And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges;” – Revelation 2:12

The ecclesia at Thyatira. “And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass;” – Revelation 2:18

The ecclesia at Sardis. “And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead.” – Revelation 3:1

The ecclesia at Philadelphia. “And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;” – Revelation 3:7

The ecclesia at Laodicea. “And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;” – Revelation 3:14

89

Appendix 2: New Testament Use of the Plural Form of the Word Ecclesia

“Then had the ecclesias rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied.” – Acts 9:31

“And he went through Syria and Cilicia, confirming the ecclesias.” – Acts 15:41

“And so were the ecclesias established in the faith, and increased in number daily.” – Acts 16:5

“For ye have brought hither these men, which are neither robbers of ecclesias [trade guild; secular usage], nor yet blasphemers of your goddess.” – Acts 19:37

“Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the ecclesias of the Gentiles.” – Romans 16:4

“Salute one another with an holy kiss. The ecclesias of Christ salute you.” – Romans 16:16

“But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all ecclesias.” – 1 Corinthians 7:17

“But if any man seem to be contentious, we have no such custom, neither the ecclesias of God.” – 1 Corinthians 11:16

“For God is not the author of confusion, but of peace, as in all ecclesias of the saints.” – 1 Corinthians 14:33

“Let your women keep silence in the ecclesias: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law.” – 1 Corinthians 14:34

“Now concerning the collection for the saints, as I have given order to the ecclesias of Galatia, even so do ye.” – 1 Corinthians 16:1

“The ecclesias of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the ecclesia that is in their house.” – 1 Corinthians 16:19

“Moreover, brethren, we do you to wit of the grace of God bestowed on the ecclesias of Macedonia;” – 2 Corinthians 8:1

“And we have sent with him the brother, whose praise is in the gospel throughout all the ecclesias;” – 2 Corinthians 8:18

“And not that only, but who was also chosen of the ecclesias to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:” – 2 Corinthians 8:19

“Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the ecclesias, and the glory of

90

Christ.” – 2 Corinthians 8:23

“Wherefore shew ye to them, and before the ecclesias, the proof of your love, and of our boasting on your behalf.” – 2 Corinthians 8:24

“I robbed other ecclesias, taking wages of them, to do you service.” – 2 Corinthians 11:8

“Beside those things that are without, that which cometh upon me daily, the care of all the ecclesias.” – 2 Corinthians 11:28

“For what is it wherein ye were inferior to other ecclesias, except it be that I myself was not burdensome to you? forgive me this wrong.” – 2 Corinthians 12:13

“And all the brethren which are with me, unto the ecclesias of Galatia:” – Galatians 1:2

“And was unknown by face unto the ecclesias of Judaea which were in Christ:” – Galatians 1:22

“For ye, brethren, became followers of the ecclesias of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:” – 1 Thessalonians 2:14

“So that we ourselves glory in you in the ecclesias of God for your patience and faith in all your persecutions and tribulations that ye endure:” – 2 Thessalonians 1:4

“John to the seven ecclesias which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;” – Revelation 1:4

“Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven ecclesias which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.” – Revelation 1:11

“The mystery of the seven stars which thou sawest in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven ecclesias: and the seven lampstands which thou sawest are the seven ecclesias.” – Revelation 1:20

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” – Revelation 2:7

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias; He that overcometh shall not be hurt of the second death.” – Revelation 2:11

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” – Revelation 2:17

“And I will kill her children with death; and all the ecclesias shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.” – Revelation 2:23

91

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias.” – Revelation 2:29

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias.” – Revelation 3:6

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias.” – Revelation 3:13

“He that hath an ear, let him hear what the Spirit saith unto the ecclesias.” – Revelation 3:22

“I Jesus have sent mine angel to testify unto you these things in the ecclesias. I am the root and the offspring of David, and the bright and morning star.” – Revelation 22:16

92