Christian Fellowship
and related matters
– Part One

G.A.R.

Of course, we would rejoice to have you here, but the Lord may have something for you to do there.

The Works of the Flesh

The negative features you notice among your group are "the works of the flesh", Galatians 5: 19-21.

These features – which should never be seen among Christians – often persist in young believers as the result of defective teaching and the lack of shepherding. In such isolated circumstances as yours, both of these causes may apply.

Be a Model of the Believers

If you are to be a real help to your young friends, you must be sure that you have first judged and dealt with yourself. Galatians 6: 1; Matthew 7: 1-5.

• "Let no one despise thy youth, but be a model of the believers, in word, in conduct, in love, in faith, in purity", 1 Timothy 4: 12-16.

• It is important to maintain a high spiritual standard, and I am glad to hear that you are getting on better in your personal relationship with the Lord.

• This requires daily exercise to sustain. Be sure that you maintain a good spirit and give the right leadership in these matters.

Accuracy of the Scriptures

I am glad that your regard for Paul is growing, and trust that our earlier correspondence will confirm you in the accuracy of the Scriptures.

Dear H—,
Your letter raises some very important matters. You said, "I broke bread with the brethren here for about one year, but I have stopped doing so. I still go to their Bible studies and prayer meetings for three reasons:

"1. to have fellowship;"

The word "fellowship" is commonly used very loosely to cover companionship.

In Scripture, however, fellowship has the sense of a partnership based on explicit principles setting out responsibilities and privileges, in much the same way as in a business partnership.

• See Luke 5: 10, Hebrews 2: 14, and the notes in Mr. Darby's translation.

The early believers "persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers", Acts 2: 42.

• The authoritative apostolic teaching governed the fellowship into which those first converts were introduced by the separating and identifying effect of baptism.

Paul wrote

"to the assembly of God which is in Corinth" - local – "to those sanctified in Christ Jesus, called saints, with all that in every place" – general – "call on the name of our Lord Jesus Christ, both theirs and ours … God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord", 1 Corinthians 1: 2, 9.

Fellowship then is local and general, both being governed and characterized by the same Lord and the same principles.

• We are not at liberty to choose a fellowship that we find congenial.

• Rather, we are to own that which has been divinely constituted, and to which God has called us – as well as all those He has set apart for Himself.

The apostle wrote further as to the basis of Christian fellowship:

"The cup of blessing which we bless, is it not the communion" fellowship "of the blood of Christ? The bread which we break, is it not the communion" fellowship "of the body of Christ? Because we, being many, are one loaf, one body; for we all partake of that one loaf. See Israel according to flesh: are not they who eat the sacrifices in communion" fellowship "with the altar?", 1 Corinthians 10: 16-18.

Paul took up the elements of the Lord's Supper, but in the sacrificial order, to establish the principle that moral conformity to the death of Christ, by which we have been secured for God, is the true and only basis of fellowship.

• Paul specifically refers to the peace-offering. As was true of all the blood offerings, the blood was shed before the body was offered on the altar. Leviticus 3: 5, and elsewhere.

• Therefore, we cannot be linked in fellowship with anyone or any group that denies the practical claims of His sacrificial death. 2 Corinthians 6: 14-18.

Although the application of the above may appear unworkable in the present day, the compromise or disregard of divine principles will only bring great personal sorrow and, more importantly, dishonour to our Beloved Lord Jesus.

"2. to give them time as one of them has offended me;"

The Lord clearly prescribes the procedures to be followed in the settling of any personal offences towards another or towards oneself.

"If therefore thou shouldest offer thy gift at the altar and there shouldest remember that thy brother has something against thee, leave there thy gift before the altar, and first go, be reconciled to thy brother, and then come and offer thy gift", Matthew 5: 21-26.

• The one who has offended his brother is to take the lead in humbling himself in view of reconciliation. This is such an urgent matter that it must be settled before drawing near to God in worship.

• However, if the one who has offended is so spiritually insensitive that he either does not realize or care about what he has done, then the offended brother is to humble himself and take the initiative.

"But if thy brother sin against thee, go reprove him" show the true character of his action so as to convict him, "between thee and him alone" privately.

• "If he hear thee" accepts the reproof, "thou hast gained thy brother" the practical brotherly relationship is restored, and the matter is finished.

• "But if he do not hear thee, take with thee one or two besides" bringing added moral weight, "that every matter may stand upon the word of two witnesses or three" competent testimony; if he listens, the matter should go no farther, it is finished.

• "But if he will not listen to them" proof of wilfulness; both private remonstrance and that before the additional one or two witnesses having failed, "tell it" the two or three bring a united testimony "to the assembly" the supreme court;

• "and if also he will not listen to the assembly" open lawlessness and contempt of court, "let him be to thee as one of the nations and a tax-gatherer" completely refuse all social recognition; compare 1 Cor. 5: 11.

"Verily I say to you, Whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven", Matthew 18: 15-18. God will uphold a judgment based on divine principles.

Refusal to hear the assembly is extremely serious and exposes the wilfulness of the one who has offended. Such a person has no place in the assembly until he repents.

The gravity of the whole procedure shows that it must not be embarked on frivolously – for any fanciful or trivial grievance – or as a personal vendetta.

Even, and especially, in a day of public ruin it is imperative to hold firmly to divine principles and to seek, in lowliness, to work them out despite the difficulties.

• Competent witnesses should establish the facts, and then the relevant Scriptural principles should be applied by spiritual persons.

To withdraw from fellowship without following the Scriptural procedure, even if in ignorance of the principles, puts one out of court and in a lawless position.

If the Scriptural procedure has been followed, as far as possible, and the one who offended could not be gained and (those who claim to represent) the assembly will not act, then one must withdraw.

• Such a group – being itself lawless – cannot be recognized, in any sense, as walking in the light of the assembly.

Of course, the foregoing is based on normal assembly conditions. The question is as to where such conditions can be found today.

• The meetings you attend are associated with a group whose origin is based on the rejection of spiritual ministry and maligning the ministers.

• You could not therefore expect to find a subject state in which such an exercise could be worked out in a Scriptural manner.

"3. to be, at least, useful to the Lord".

It is quite normal to want to be useful in the Lord's service and to be of help to His people. However, to do so one must be under the Lord's direction and in circumstances of His ordering.

"I have a problem of deciding with whom to break bread. 1. Should I break bread with anyone who is a Christian?"

For some time after Pentecost there was no question as to the persons with whom you could break bread.

• At the beginning "They persevered … in the breaking of bread . . . and all who believed were together", Acts 2: 42-47.

• On their release from prison, Peter and John "came to their own company … and the heart and soul of the multitude of those that had believed were one", Acts 4: 23-35.

• That peaceful and united state was quickly marred by an attempt to deceive God. The offenders were removed by divine judgment. Acts 5: 1-16.

At Corinth the enemy succeeded in corrupting the morals of some who were "sanctified in Christ Jesus, called saints", 1 Corinthians 1: 2.

• Paul had to exercise his apostolic authority to cause the most notable offender to be excluded from the fellow-ship and from all social intercourse. 1 Cor. 5: 1-13.

• Underlying and fuelling the moral corruption at Corinth was false teaching which denied the resurrection both in fact and in its practical consequences. 1 Corinthians 15: 1-22, 29-34.

• From that time on care has been required as to who may break bread together.

All the apostles warn of false teachers then present, and to come. In our day there is

• widespread error as to the Person and work of Christ,
• clericalism which denies the rights of the Holy Spirit,
• sectarianism which denies the one body,
• and a growing acceptance of every kind of immorality.
• These errors infect all groups more or less, even those who have a knowledge of the truth of the assembly.

The breaking of bread is not a matter of individual choice or preference.

• It is the outward expression of "fellowship" – see earlier comments – and must be governed by the terms of that fellowship, as expressed in Scripture, or divine approval will be forfeited.

As in service – see 'Usefulness to the Lord' above – so in fellowship in the breaking of bread we are to separate from

• both doctrinal and ecclesiastical iniquity, as well as moral iniquity,

• and from all, whoever they may be, who teach or support such wickedness.
  • 2 Timothy 2: 16-22; 2 Corinthians 6: 14-18.

"2. The purpose of breaking bread is to remember the Lord. Does this require that we be of one accord in terms of belief, principles and practices?"

We not only break bread in remembrance of the Lord Jesus, but it is also the expression of unity.

• "Because we, being many are one loaf, one body; for we all partake of that one loaf", 1 Corinthians 10: 17; 11: 23-25.

1 Corinthians is the only epistle which speaks specifically of the breaking of bread.

• Immediately before the first reference to it, Paul censures the Corinthians for their divided state as they come together, thus denying the true character of "the Lord's Supper".

• He cannot practically be Lord to those who disagree and are disunited – no matter what they may claim.

Earlier, after speaking of their being "called into the fellowship of His Son, Jesus Christ our Lord", Paul continues

• "Now I exhort you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be not among you divisions; but that ye be perfectly united in the same mind and in the same opinion", 1 Corinthians 1: 9-10. Could anything be clearer?

Disunity and disagreement are so damaging and so obnoxious that Paul says:

• "But I beseech you, brethren, to consider those who create divisions and occasions of falling, contrary to the doctrine which ye have learnt, and turn away from them", Romans 16: 17.

Disagreement with the apostle's teaching is so serious that he does not hesitate to say:

• "If any one thinks himself to be a prophet or spiritual, let him recognize" i.e., acknowledge "the things that I write to you, that it is the Lord's commandment", 1 Corinthians 14: 37.

"Hear this word that Jehovah has spoken against you … Shall two walk together except they be agreed?", Amos 3: 1-3.

• If the disagreement of His people with God is denounced, shall not disagreement between brethren who break bread together be condemned?

• "Behold how good and pleasant it is for brethren to dwell together in unity! . . . for there hath Jehovah commanded the blessing, life for evermore", Psalm 133: 1-3.

The policy of agreeing to disagree on teachings, principles and practices – the worldly custom of compromise – as a basis for breaking bread together will ultimately result

• in the very divisions which many thus seek to avoid,

• or in a situation which is nauseous and revolting to the Lord and to all who seek to honour Him.

"3. What features of the truth held and valued by close brethren are opposed by open brethren? "Do such disagreements form valid and justified grounds for not breaking bread together? If yes, tell me why".

Christ dignified the expression "brethren", using it to associate His own with Himself as "My brethren".

As knowing and valuing individuals from the open as well as the exclusive persuasions, having once been identified with each, I have attempted to be both faithful and fair in commenting on their respective positions.

My reasons for standing apart from both connections have been expanded on elsewhere.

We must always remember that they, and all believers, are our brethren in Christ.

• The fact that we cannot walk with some should not diminish our love and respect for them as individuals.

As to your questions, I have given you my understanding of the Scriptures that bear on them and should govern us. The responsibility is now yours.

• Paul said to Timothy: "Think of what I say, for the Lord will give thee understanding in all things", 2 Timothy 2: 7.

• The key that opens the gateway to a path pleasing to the Lord in the present difficult day is still the same as at the beginning – 2 Timothy 2: 19-22.

Be assured of our continuing prayerful interest in all that concerns you, and in the practical working out of the truth in your isolated circumstances.

Yours in the Lord Jesus, Gordon.

Dear H—,
The practice of women reading the Scriptures publicly, even with covered heads, is a shameful violation of 1 Corinthians 14: 34, involving them in ministry.

• 1 Corinthians 11: 2-16 obviously refers to a private setting, as it precedes the reference to the public gathering of the assembly in verses 17-18.

• The teachers, whoever they may be, who promote or tolerate this practice, prove that they are unspiritual, and either ignorant of or opposed to the "the Lord's commandment", 1 Corinthians 14: 37.

The prohibition of women taking part publicly is as to speaking.

• In congregational singing, or "Amens" at prayers, they are not acting independently but are joining in the collective expression of praise and worship.

• They are not giving a lead in such matters. There is no usurping of authority, 1 Timothy 2: 11-12, in women thus participating in – or assenting to – what has been Scripturally initiated by the men in the assembly.

But remember, women are not inferior to men.

• Their role in the public assembly is governed by the divine order in creation and by the governmental consequences of the fall of man.

• They have, however, a vital supportive part to play.

• In a Scripturally gathered assembly, spiritual women are a reservoir of devotion and experience on which the Lord Jesus and the Spirit can draw in the service of God in worship, and in other gatherings of the saints.

The so-called charismatic movement is a modern imitation without any Scriptural support.

• It disregards the public ruin of the assembly,
• contributes to the prevalent sectarianism
• and blindly ignores Scriptural principles.

You seem to have a judgment of the alleged speaking in tongues; but if that practice is wrong, would God show His approval of such a movement by healings?

Great care and discernment is required as to healings.

• Miracles and wonders can and will be done by both Satan and his agents and many will be deluded by them. 2 Thessalonians 2: 9-12.

• Other considerations apart, the obsession with so-called healings by certain groups is both carnal and childish. 1 Corinthians 13: 11.

Miracles marked the commencement of changes in God's ways throughout the Scriptures e.g., Acts 10: 38; Hebrews 2: 3-4,

• or were clustered at specific times of crisis – the exodus, time of Elijah and Elisha.

• They were never established as a continuing feature of the divine testimony.

Healings were signs for unbelievers, as also was speaking in tongues. 1 Corinthians 14: 22.

• The power to heal, which was largely apostolic, was not used to relieve the sufferings of believers. 1 Timothy 5: 23; 2 Timothy 4: 20.

• Paul refers to "Luke the beloved physician" indicating the normal provision, under God, for needed medical help and care. Colossians 4: 14.

Ephesians and Colossians, the epistles which deal with the higher levels of the truth, do not mention either healings or tongues;

• they are however found in the Acts, as a testimony to establish the gospel,

• and they are also referred to where carnality was prevalent. 1 Corinthians 3: 1-3.

When one is isolated from normal Christian fellowship, there is a temptation to rationalize practices, which would otherwise be rejected as unscriptural, in order to find some basis, however flimsy, for desired companionship.

• This is a deception of the devil and should be avoided at all costs.

I am glad that you are keeping in touch with K— and trust that you may soon be able to spend some time together and encourage each other.

You are always in our prayers for preservation from involvement in the systems of men and for positive blessing in your own soul and in service to others.

With love from all the brethren, Gordon.

In reply to a later letter:

The "Charismatic" Movement – Again

After your earlier contacts and experiences with them, it is good to read, "On the other hand, I do not find the charismatic (movement) preachers very well founded on their basic belief. It's more feeling and musical". This is a sound judgment.

In reply to another later letter:

The "Charismatic" Movement – Yet Again

Your further observations on the charismatic movement are perceptive.

• It appeals to immature and uninstructed believers, whether young or old, by holding out to them the – illusory and unscriptural – promise of a super-spirituality, but which is only sinful flesh decked out in a popular religious disguise.

The preachers of this doctrine are no more spiritual than those they lead astray.

• They quote disconnected and out-of-context passages of Scriptures – but only expose themselves as unqualified workmen who cannot cut the word of truth in a straight line. 2 Timothy 2: 15.

Because they preach – a defective gospel limited to – relief from the penalty of sins, as many so-called evangelicals do, they claim to "preach Christ crucified". However they are ignorant of the truth, not understanding that:

• "the word of the cross" i.e., that speaks of the cross "is to them that perish foolishness" – such persons cannot admire and will not trust in a Saviour who suffered such an ignominious death;

• to "preach Christ crucified" is "to Jews an offence, and to nations foolishness" because it sets aside completely the religious man and the educated, cultivated man.1 Corinthians 1: 18, 23-24.

Neither the teachers nor those they deceive understand that

"what the law could not do, in that it was weak through the flesh, God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh, in order that the righteous requirement of the law should be fulfilled in us, who do not walk according to flesh but according to Spirit", Romans 8: 2-4.

Therefore, while they may talk about the Spirit, they go on trying to improve, reform and make acceptable the man that God has judged in the death of Christ, the man with whom the Spirit will not identify Himself.

Ignorant of the true grace and favour of God, these misguided teachers keep sincere souls in perpetual bondage through fear of losing their salvation.

• Their lives thus become devoted to – fleshly religious – works in an attempt to keep what has been so freely given – as well as to gain some tangible evidence of God's blessing – rather than being the joyous expression of those who know a God of grace.

The result of the whole system – like the Romanism it often supersedes – is that while these misguided teachers receive what man in the flesh always desires – personal exaltation and the reward of money to gratify their lust – Jude 11 –

• the Holy Spirit is grieved and quenched, and God is robbed of the free and happy response of those for whom He gave His beloved Son.