So that no one would be confused as to what exactly “the assembly” is, the Lord goes on in Matthew 18 to define it as being the saints gathered unto His Name. “For where two or three are gathered together in My Name, there am I in the midst of them.” The “for” in this verse connects with the foregoing verses which speak of the local assembly. This verse shows that the assembly gets its judicial authority to act in administrative matters from the presence of the Lord in the midst, thus sanctioning its actions.
However, not all who claim the promise of this verse in a day of division are necessarily on this ground. A careful look at the verse will show that there are a number of conditions from the “where” to the “there” that must be met before a company of Christians gathering together for worship and ministry could be said to be on the Scriptural ground of the assembly as gathered unto His Name. The Lord gives some very important principles here that are enlarged upon in the epistles. We need to read this passage carefully and prayerfully so that we do not miss the import of it.
“Where”
Many Christians think that when the Lord said “where,” that He simply meant “wherever.” They have the idea that the Lord was saying that a group of believers can get together as they please, whenever and wherever they want, and they will automatically have the promise of His presence vouchsafed to them. They imagine that if a few go out for coffee, or go skiing together, etc., they can claim the promise of this verse with the Lord being in their midst. This again, is taking this precious passage of Scripture wildly out of context. Now, it’s true that the Lord is with all believers wherever they may be as individuals, at all times (Matt. 28:2020Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:20), Heb. 13:55Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (Hebrews 13:5)), but that’s not the context of this verse in Matthew 18. As mentioned, this verse has to do with the Lord being in the midst of a divinely gathered assembly to sanction its administrative actions. We might call it His presence collectively; whereas, the other would be His presence individually. They are not to be confused. There is a difference of His being with Christians, and of Christians having Him in the midst of their assembly meetings. His presence known, in this collective sense, is what sanctions the existence of that company which He has gathered by the Spirit. This could not be true of all Christian groups that men have formed, for if the Lord gave His presence in this sense to all such groups, He would be sanctioning the God-dishonoring divisions in the public testimony of the church. This, we believe, He would not do.
Nor should we confuse Christ’s presence and the presence of the Holy Spirit. The presence of the Spirit of God is also known in two ways. He is both “in” and “with” believers (Jn. 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17), Acts 2:1-41And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1‑4)). Firstly, He dwells in every believer (Jn. 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17), Rom. 8:9, 119But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)
11But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. (Romans 8:11), Eph. 1:13, 4:30, 1 Thess. 4:88He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. (1 Thessalonians 4:8), Jam. 4:5, 1 Jn. 3:24, 4:13). Secondly, He dwells in the house of God where both believers and unbelievers are (Jn. 14:1717Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:17), Acts 2:22And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. (Acts 2:2), Eph. 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22)). If an unbeliever should come in among believers, where the Spirit of God dwells, he may “partake” of the Spirit of God in His lost state, in the sense of tasting of the privileges that they enjoy (Heb. 6:4-54For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5And have tasted the good word of God, and the powers of the world to come, (Hebrews 6:4‑5)). The partaking would only be an outward thing, of course – not a full common sharing of what the believer has. This is indicated by the use of the Greek word “metecho,” which implies participation, without specifying how far the participation goes. It means that even an unbeliever can partake of the outward privileges of Christianity if he comes into the house of God where the Spirit of God is working.
We quote from “Help & Food,” regarding this point of the Spirit’s presence being everywhere in the house. “To be gathered unto His Name, means that His Name constitutes the Centre of union. What unites us is the truth of what [Who] He is; where He finds a people for whom this bond suffices, there He promises the blessing of His personal presence in the midst. This presence must be distinguished from the presence of the Holy Spirit in the saints or in the assembly as the house of God at large. The Holy Spirit is always in the saints and in the assembly of God at large, unconditionally as to any principle of gathering whatever; and His presence therefore does not sanction the gathering as such. This should be as plain as it is important, for it shows how God can work in His grace amid all the confusion of Christendom, without sanctioning the discordant and sectarian principles which prevail, in the least. Christ’s presence in the midst, on the other hand is sanction (not, of course, of the state of the assembly) otherwise ‘Whatsoever ye shall bind on earth shall be bound in heaven’ is connected with it.”
The “where,” in this verse (20), indicates that the Lord has a place where He has put His Name on earth, and that He is there in the midst of those He has gathered by the Spirit around Himself. It is the ground of New Testament principles upon which Christians are gathered for exercising administrative actions (the context of the passage), and would include collective worship, ministry, and prayer. Brethren have called it the divine ground of gathering.
“Wherever,” makes it a place of our choosing (as men say, “Go to the church of your choice”); “where,” on the other hand, makes it a place of His choosing – the place of His appointment. The place is not a geographical center as it was in Judaism – Jerusalem, but a spiritual ground of principles upon which Christians are gathered together by the Spirit. Christians thus gathered may meet in many different places all over the earth, but they are on one singular ground, and they are all in fellowship with one another. The various local companies might meet in a plain room, a kitchen, or a barn – but it is where the Spirit of God has gathered them together unto the Name of the Lord Jesus Christ.
We learn from Hebrews 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13) that this place where the Lord is in the midst is outside “the camp” – an expression that denotes Judaism and all of its Judaistic principles and practices. Christians, generally, have missed this point, and have carried many things connected with Jewish worship into their places of worship. They have ignored the plain teaching of Scripture that says that the tabernacle is a figure of the true sanctuary into which we now have access by the Spirit (Heb. 9:8-9, 23-248The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (Hebrews 9:8‑9)
23It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: (Hebrews 9:23‑24)). Instead, they have used it as a pattern for their church organizations and worship. They have erected great temples and cathedrals “made with men’s hands,” borrowing many things from the Old Testament, in a literal sense, for their worship. They have missed the fact that the true Christian ground of gathering and worship is wholly a new thing with a new order of approach to God “in spirit and in truth” (Jn. 4:23-2423But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:23‑24), Heb. 10:19-2019Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; (Hebrews 10:19‑20)). We know then, that this ground of gathering for Christians is totally outside, or free of Judaism. Anyone looking for this place of the Lord’s appointment would have to look away from all such places in Christendom, because whether it is St. Peter’s in Rome, or the smallest evangelical chapel, there are usually the trappings of Judaism woven into the fabric of their so-called Christian worship services.
The whole principle of gathering, in Christianity, is different from Judaism. The Lord contrasts the two in John 10, by speaking of the Jewish ground of gathering as a “fold” and the Christian ground as a “flock.” (See J. N. Darby’s Translation on John 10:1616And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16).) The fold, which is an enclosure (or a corral), denotes the legalistic way the law had of keeping the sheep together. The external forces or commands of the law which necessarily cut them off from the nations, kept the Israelites together. On the other hand, a flock is a gathering of sheep without an enclosure. The sheep are together, not because of any external influence, but because there has been a work done in them whereby they are attracted to the Shepherd in their midst. There is no need for a fence to keep them together; they want to be there because they have one common attraction – the Shepherd. F. C. Blount said that one was a circumference without a center, and the other was a center without a circumference. To indicate the transition from Judaism to Christianity, the Lord spoke of leading His sheep out of the “fold” and into the “flock.”
“Two or Three”
Another condition for a divinely gathered assembly is that there must be at least “two or three.” This is because there cannot be an assembly with only one person. Everything done at the divine center is to be done “in the mouth of two or three witnesses” (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1), 1 Tim. 5:1919Against an elder receive not an accusation, but before two or three witnesses. (1 Timothy 5:19)). “Two or three” is the divine minimum. In saying this, it seems that the Lord was anticipating the days when things in the Christian testimony would be in such ruin that there might be only a few Christians in a locality who would be exercised about being on the divine ground of gathering. If this were the case, they could still enjoy the privileges of the Lord in their midst.
The Lord had just said, “If two of you shall agree on earth as touching anything ... ” (vs. 19); now He said, “two or three ... ” (vs. 20). In these few words, the Lord established the fact that even a small assembly of “two or three” that is on the ground of the church of God (as being truly gathered to His Name) is competent to make binding decisions. Those decisions are ratified in heaven, and are to be bowed to by all on the true ground of the church on earth.
As we said earlier, we will be tested on every principle having to do with the ground of gathering. This very thing, of the divine minimum for a Scripturally gathered assembly, has been challenged. There have been occasions when a small assembly gathered to the Lord’s Name has made a binding decision, but some influential (gifted) individuals from other assemblies thought that they knew better, and encouraged saints abroad to disregard the action because they considered the assembly to be incompetent. As a result, the enemy made use of it and many were drawn away into division. An example of this would be the action of the Tunbridge Wells assembly in 1908-9. While that assembly had dozens more than the divine minimum of two or three, it was small in relation to the size of assemblies in those days. Some said that it was a small assembly that was not competent to make a godly judgment; and that the action that was made by them in the Name of the Lord was done in a wrong way; therefore, it could not be regarded. However, the truth is that if a small assembly is truly gathered on the ground of the one body, it has the same authority to act as a large assembly. Numbers have nothing to do with it.
“Are Gathered”
The Lord went on to say, “are gathered.” Note, He didn’t say, “come together,” or “meet together,” as some modern translators put it. This is because the divine ground of gathering is not a voluntary association of believers. It is true that there should be personal exercise and energy on the part of those that are gathered to be found there where Christ is in the midst, but the passive tense – “are gathered” – points to the fact that there has been a gathering power outside of themselves that has been involved in their meeting together on that ground. The divine Gatherer is the Holy Spirit. This is pictured in Luke 22:7-207Then came the day of unleavened bread, when the passover must be killed. 8And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9And they said unto him, Where wilt thou that we prepare? 10And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? 12And he shall show you a large upper room furnished: there make ready. 13And they went, and found as he had said unto them: and they made ready the passover. 14And when the hour was come, he sat down, and the twelve apostles with him. 15And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22:7‑20), where the Spirit of God is seen in the figure of “a man ... bearing a pitcher of water” leading the disciples to the place of the Lord’s appointment where they could be with Him for the supper. “Water,” in Scripture, often signifies the Word of God (Eph. 5:2626That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26)). We learn from this, that the Spirit of God uses the principles of the Word of God, and thus, guides believers to the place of the Lord’s appointment. The man’s name is not mentioned, which points to the fact that it is not the object of the Spirit of God to draw attention to Himself (Jn. 16:13-1413Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14He shall glorify me: for he shall receive of mine, and shall show it unto you. (John 16:13‑14)). The fact that the Spirit of God is not directly mentioned in Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), though His work is, is certainly in keeping with this. He does not take a place of prominence in Christianity, but works behind the scenes guiding exercised souls to that Scriptural ground of principles where Christ is in the midst of those thus gathered.
Over the years, the truth of the Spirit’s work depicted in the words, “are gathered,” has also been hotly contested. Some have tried to say that it is only brethren of recent years who teach that, “are gathered,” refers to the work of the Holy Spirit. They imply that it is a new invention of the brethren. They have even tried to go into the Greek to prove that it is not so. Incidentally, the word here in the Greek is sunago, and means, to “lead together.” This clearly shows that there is a power outside of those who are thus assembled that has brought them together on that ground. Who else could the Lord entrust with the gathering of His people together unto His Name, but the Spirit? The best-intentioned men have sought to gather the Lord’s people together and have made a mess of it. They have shunted them into denominational sects and groups, telling them to “go to the church of their choice.” The result has been that the saints of God have been scattered into something like 1500 different divisions. This surely is not the work of the Holy Spirit.
Now, if we think that all Christians who come together for worship and ministry are gathered to the Lord’s Name by the Spirit in the collective sense, as Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20) states, then what we are really saying is that the Spirit of God is to blame for the Christ-dishonoring divisions in the church! He has gone and led them to meet in division from one another! If there is more than one ground of fellowship for Christians to meet on, to which the Spirit of God leads, then He is the Author of division. Surely, no sober Christian would charge the Spirit of God with responsibility for the sad and divided state of the church’s testimony. No, the Spirit of God could only be leading to one place – one fellowship of the saints – one ground of gathering.
“Together”
Then the Lord said, “together.” As we have stated earlier, the Lord did not want His people to be merely “gathered” to where He was in the midst, but to be “gathered together.” This is an allusion to the universal (worldwide) fellowship among the saints. All those whom the Spirit of God would gather unto the Lord’s Name, wherever they may be on earth, are to be “together.” As already stated in chapter one, this does not mean that they should all be gathered together in one place geographically (as it was in Judaism–at Jerusalem), but that they would act together in the various localities where the Spirit has gathered them, so as to give a universal expression to the fact that they are one. This points us to the truth of the one body in practice. It shows that the Lord’s desire for the assembly, from the very outset, was that there would be one universal fellowship of the saints.
This great truth of the “one body” in practice has also been under attack. Those who believe in the autonomy of assemblies (Open Brethren) will tell us that if we try to practice the truth of the one body, we will necessarily have to walk in fellowship with every member of the body, regardless of the things (moral, doctrinal, or ecclesiastical) that they might be going on with, which in turn means that we would have to compromise holiness. Those who say such things clearly do not understand God’s ways in a remnant testimony, when the public profession in Christianity has gone into ruin. Walking in fellowship with all of the corruption in the house is not what is meant by keeping “the unity of the Spirit.” The Spirit of God is a divine Person, and keeping the unity that He has formed involves being in fellowship with that divine Person. Walking in fellowship with the Spirit means that we are to walk in holiness and truth, because He is called “the Spirit of holiness” and “the Spirit of truth” (Jn. 14:17, 15:26, 16:13, Rom. 1:44And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: (Romans 1:4)). This, necessarily, means that we must walk in separation from everything that is inconsistent with His holy Person, as we have seen in 2 Timothy 2:19-2219Nevertheless 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. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22).
These same ones will tell us that Revelation 2-3 proves that each assembly is to be run autonomously because the Lord addressed each assembly individually, and held them individually responsible. While this is true, they forget that each address ends with the Lord saying, “What the Spirit saith to the churches” (plural), because although each was addressed to an individual local assembly, it also had a bearing on all the assemblies. Each assembly is firstly responsible for what goes on in it, but responsibility does not end there. The whole truth of the matter is that responsibility does not stop at each local assembly. There is such a thing as collective or corporate responsibility. When things are not dealt with in a local assembly, the other assemblies have a responsibility to deal with that assembly. Compare Deuteronomy 13 for the principle in type. When sin was evident in a certain city in Israel, the other cities were responsible to deal with that city for allowing sin to go on unjudged in it. It does not mean they are to involve themselves in another assembly’s matters, but if one assembly will not judge evil in its midst, after much remonstrance and patience exercised by the brethren at large, another assembly (usually one that is circumstantially nearest to it – Deut. 21) may have to rise up and, on behalf of the body at large, disown that sinful assembly as a leprous house (Lev. 14). It is an action made in the Name of the Lord, and therefore, bowed to by all the assemblies that are on the Scriptural ground of the church.
“Unto My Name”
Then lastly, the Lord said, “unto My Name.” It is not “in My Name,” as the KJV renders it, but “unto My Name.” This implies that there is a submission involved – a submission unto that Name. His Name represents His authority. So the thought is that they are gathered on that ground in submission to His authority. And where is His authority revealed? We say unequivocally, “In the Word of God.” Therefore, those thus gathered are to uphold, bow to, and seek to practice all the truth of God. There are many Christian groups today that only practice parts of the truth. For instance, a group may uphold those things having to do with the truth of Christ’s Person, but not care for the exhortations having to do with Christ’s authority as Head of the church. For instance, they might be very careful to uphold His deity, etc., but disregard the Scriptures that speak of the sisters wearing a head covering or forbidding women to minister publicly in the assembly, forgetting that those things are “the commandments of the Lord” (1 Cor. 14:3737If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. (1 Corinthians 14:37)).
Moreover, the Lord said, “My Name.” He did not mean some man-made denominational name. The church, in its earliest days, met only in the Name of the Lord Jesus Christ when it assembled for worship and ministry. They took no other name than His. Notwithstanding, the church today has divided itself up into hundreds of groups, distinct from one another; and has given each of those divisions a sectarian name. We ask, “Is this what the Lord intended for His church?”—Surely not. God thinks so much of His Son that He has set the highest value on His Name, and has “given Him a Name which is above every name: that at the Name of Jesus every knee should bow” (Phil. 2:9-109Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:9‑10), Eph. 1:2121Far 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: (Ephesians 1:21)). What must He think as He looks down on the Christian profession and sees Christians coming together for worship and ministry bearing all sorts of denominational names? While He sets the highest value on the Name of Jesus, men say that it doesn’t really matter what name you bear! Where in Scripture are we told to departmentalize the church into sectarian groups and name them Presbyterian, Baptist, Christian Reformed, Christian Alliance, etc.? Do we think that the Lord’s people will bear those names in heaven? No! all other names will fall at once. If the Name of Christ is supreme in heaven, it should be on earth too. The Lord taught His disciples to pray to that end, saying, “Thy will be done in earth, as it is in heaven” (Matt. 6:1010Thy kingdom come. Thy will be done in earth, as it is in heaven. (Matthew 6:10)).
Oftentimes we hear it said that those on the true ground of the assembly are gathered unto the Lord Jesus. We surely know what they mean, but this verse does not exactly say that. It says that we are gathered unto His Name. Christians are still waiting to be gathered unto Him. This will happen at His coming – the rapture (2 Thess. 2:11Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, (2 Thessalonians 2:1)). Today, because of ignorance, self-will, and failure, there are relatively few who are gathered, but at that moment all Christians will be gathered! It will be a triumphant end to the Church’s sojourn in this world. The church will end its history in this world in the same state in which it began – “all with one accord in one place” (Acts 2:11And when the day of Pentecost was fully come, they were all with one accord in one place. (Acts 2:1)). Only then, it will not be in an upper room in Jerusalem; it will be in the air!
The truth of being gathered unto His “Name” has also been under attack, but perhaps in a little different way – through imitation. There are many groups that profess to be gathered to the Lord’s Name. They will often put a sign out on the front of their meeting place quoting Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20). However, declaring publicly that we are gathered to the Lord’s Name does not necessarily mean that it is so. G. Hayhoe used the illustration of a charlatan who sets up a doctor’s office, putting a sign up declaring that he is a physician and surgeon. However, when you go into the office you notice that he doesn’t have any diplomas posted proving what medical school from which he has matriculated. Upon asking the nurse what school he has graduated from, she informs you that he doesn’t have any diplomas, and that it’s really not important because the sign in the window is good enough. Likewise, in the case of Christians meeting together, the proof of whether they are truly gathered to the Lord’s Name is not whether they say they are, but whether they submit to the authority of His Name that they profess. The question is, “Do they meet on the principles of gathering that we have been reviewing?”
“There am I in the Midst”
It is only when the above conditions are met that a company of Christians could be divinely gathered; and thus, have the promise of the Lord’s presence in their midst. As we have already stated, His presence known in this collective sense is what sanctions the existence of that company which He has gathered by the Spirit. This could not be true of all Christian groups that men have formed, for if the Lord gave His presence to all such groups in this sense, in a day of division, He would be sanctioning division in the public testimony of the church.
There are those who think that what constitutes a Scripturally gathered assembly, according to Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), is simply that Christians meet in a right moral state. They think that if there exists a condition among the saints in a place where they are going on happily together in a good state, that the Lord would be pleased to come into their midst, and thus, fulfill Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20). Now we do not condone for a moment a low moral state in an assembly, but having the saints all happily going on together is not what qualifies an assembly as being gathered according to Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), and thus, having the Lord’s presence in their midst. If that were so, then the converse would be true. As soon as an assembly’s state gets low it would lose the Lord’s presence in its midst, and then it would no longer Scripturally gathered on divine ground! To make moral state the qualifier is to completely misunderstand the whole subject of Matthew 18:18-2018Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18‑20).
Two Aspects of the Assembly
The use of the word "assembly," is also something that has been confused in the minds of some. The Bible uses the word in application to Christians in two ways – to describe the church in its universal and local aspects. (It is also used in connection with Israel and the heathen – Acts 7:38, 19:32, but that is not connected with our subject, since we are looking at the word in its application to Christians.) It is noteworthy that Scripture refers to the local aspect of the assembly far more often (about 90 times) than of the universal aspect (about 20 times).
When the universal aspect of the assembly is in view, it is referring to every true Christian (Matt. 16:1818And 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), Eph. 1:22, 5:25, etc.). It is something that all Christians are part of as a result of their faith in the finished work of Christ, and the consequent sealing of the Holy Spirit. This is true regardless of where they are, or in what state of soul they may be in, or when they may have lived between Pentecost and the rapture. Those that compose this aspect of the assembly have a fixed and an eternal place of blessing with Christ.
While the universal aspect of the assembly has to do with the fixed position of blessing that all Christians have as united to Christ, the local aspect of the assembly has to do with the practical functioning of Christians in a city or town (Matt. 18:1818Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18), Acts 11:22, 13:1, Rom. 16:1, 51I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)
5Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. (Romans 16:5), 1 Cor. 1:22Unto 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), Col. 4:15-1615Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house. 16And 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 4:15‑16), etc.). It embraces all true believers in a locality, but may not involve all in that locality practically. This is because some in that locality, through ignorance or disobedience, may not be engaged in its practical assembling. They might, however, belong to some recognized group of Christians in the town that does not properly meet on the ground of the assembly as found in Scripture. Distinguishing the universal aspect of the assembly from its local aspect simply requires getting the context of the passage.
While all believers seem to agree on what the universal aspect of the assembly is, there are many that seem to be confused about its local aspect. They have the idea that the local aspect of the assembly is nothing more than the sum total of all believers in a particular city or town, including those gathered to the Lord’s Name (if there is such a gathering in that town) and all those in the various church denominations. Consequently, they think that we should not refer to the saints gathered to the Lord's Name as the assembly in such and such a locality because all in the town are not there with them. However, when we compare this definition with Scripture, we find that it is sadly deficient and needs qualification.
The first reference to the local assembly in the Word of God is in Matthew 18:15-2015Moreover 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. 16But 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. 17And 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. 18Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:15‑20). As we have already seen, when attempting to clear up problems that might develop among the saints, they were to "tell it to the assembly." After speaking of the authority vested in the assembly, the Lord went on to define the assembly, saying, "For where two or three are gathered together unto My Name, there am I in the midst." Very clearly, then, none other than the Lord Himself tells us that the local assembly is made up of the saints gathered to His Name. The Lord's wisdom in mentioning the minimum number of saints (two or three) that could compose a local assembly is clearly seen. In view of the great ruin that would come upon the Christian testimony, He knew that things would get so weak that there might be only two or three so gathered in a locality. And if there were but two or three, it would still be viewed as "the assembly."
When we look at the various references to the local assembly in the Word of God, we learn that it is something that visibly comes together and functions practically in a city or town (1 Cor. 11:1818For 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)). We learn that it assembles for worship and ministry, etc. (1 Cor. 11:20-26, 14:3-5); and that in it sisters are to be silent (1 Cor. 14:34-3534Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35And 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 14:34‑35)). More than this, the apostle Paul spoke of the assembly as something that people could come into and go out of at various times. He also said that he personally was not always in the assembly! (1 Cor. 14:18-1918I thank my God, I speak with tongues more than ye all: 19Yet 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 14:18‑19)) And that even unbelievers could come into it! (1 Cor. 14:23-2423If 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? 24But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: (1 Corinthians 14:23‑24)) Moreover, the apostle John spoke of the local assembly as being something from which a person could be cast out! (3 Jn. 1010Wherefore, 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 church. (3 John 10)) This clearly shows that the local assembly is something more than some abstract concept of all the Christians in a particular town.
Now, if the idea of the local assembly being nothing more than all Christians in a town were accurate, the apostle John could not have rightly called it "the assembly," when ones, as he mentioned, were already cast out of it. We also find that Paul addressed the saints in Corinth as “the assembly” in that place (1 Cor. 1:22Unto 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)), yet later in the epistle he allowed for the fact that there might be other Christians in the city ("unlearned" or “simple” ones) who were not among them, and who might come into their meetings to observe things there (1 Cor. 14:16, 23-2416Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? (1 Corinthians 14:16)
23If 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? 24But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: (1 Corinthians 14:23‑24)). If there were such Christians around in the city of Corinth, then it is clear that Paul did not subscribe to the idea that all must be present in order for it to be called “the assembly” at Corinth. Again, in Paul's second epistle to the Corinthians, he addressed the saints there as "the assembly" in Corinth (2 Cor. 1:11Paul, 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)), even though there was at least one of them that was not there practically among the saints, having been excommunicated (1 Cor. 5:12-1312For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12‑13)). The plain fact of the matter is that those whom he was addressing were not the sum total of all the Christians in Corinth—yet he still called them "the assembly."
How different all this is from the universal aspect of the assembly. If one were to apply the references mentioned above to the assembly in its universal sense, he would come away with all sorts of wrong ideas. And we would be equally as confused if we tried to apply these references to that incomplete definition of the assembly being merely the composite total of all the Christians in a city or town. For instance, how could someone be cast out of being part of the sum total of all Christians in a locality? They would have to literally be expelled from the city or town where they live! Or, how could an unbeliever come into the sum total of all Christians in a city, and still be an unbeliever? If he entered the assembly in that sense, he would have to be a believer. Or, how are we to understand Paul’s injunction to the sisters to be silent? Were they to be silent wherever they went in the city? Or, how could the instructions laid out by the Lord for settling personal disputes among the saints be carried out? He said, "Tell it to the assembly." Where, or to whom, would they take their difficulty? They would have the near impossible task of going to all the Christians in that city. Surely we can see from these few references that there is something sadly deficient in that idea of the local assembly.
We conclude, then, that the local assembly embraces all true believers in a locality, but may not involve all in that locality practically. While most in a given place are not gathered to the Lord's Name, those that are on that ground, morally and functionally act as the assembly in that town or city, and are owned of God as such by the presence of Christ in their midst.
It may be asked, “What about a city or town that doesn’t have any Scripturally gathered Christians meeting on the ground of the assembly, yet there are Christians in that place?” In such a case, even though Christians may be meeting together in their church denominations in that town, they are not meeting on the ground of the truth of the assembly. Thus, they have no administrative standing before God as found in Matthew 18:1818Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18). We would say that those Christians in that place are part of the universal aspect of the assembly, but that there is no local assembly owned of God in that place. W. Kelly said, "Where there are but three meeting upon God's principles [that is, church ground], it is, if I may so say, church, if not the church. If there were three thousand real saints meeting, but not on God's principles, they would not be the church." J. N. Darby said, "It is clear that the Christians of a certain place, being gathered together, were truly the assembly of that place, but it was not only the assembly that owned God, but that which God owned, and which enjoyed exclusively the privileges He could vouchsafe unto it, as being His assembly." He also said, "The assembly of God is distinguished by the possession of the truth. An assembly which has not the truth as the condition of its existence is not the assembly of God." He also said that those kinds of gatherings of Christians are an assembly, but not an assembly of God, as owned by Him as such.
Perhaps an illustration will help us to see this point. When the Senate of the United States government convenes in Washington to pass some pending legislation, it is not necessary for all 100 senators to be present before they can be called to act as the Senate. As long as there is a quorum (something like 51%) the senators meeting in Washington are regarded as the Senate. They have just as much authority to act as the Senate as if all 100 senators were present. Their authority to act as such does not come from all being present, but by the senators who are present assembling as the Senate is directed by the laws of Congress. Those in the Senate would acknowledge that the others who were not present are equal Senators with them, and would surely miss those not there and feel their lack of contribution. Yet that would not negate the fact that the authority to act as the Senate was only vested in those assembling in the Senate, so long as there was a quorum.
It is just the same with the local assembly. Although there may be many Christians in a locality who are not gathered to the Lord's Name on the ground of the truth, it does not change the fact that those on that ground are morally the assembly in that locality and are owned of God as such. The quorum, so to speak, is the divine minimum of two or three divinely gathered (Matt 18:20).
Having established this point, we hasten to say that it is certainly out of keeping with the whole character of Christianity for those truly gathered to the Lord's Name to formally call themselves "the assembly" of such and such a place. How unfitting it would be in a day of ruin for those so gathered to go about proclaiming that they are the assembly in a particular city or town, even though they believe that they are morally on that ground. J. N. Darby said, "It is clear that if two or three are gathered together it is an assembly, and if Scripturally assembled, an assembly of God; and if not, what else? If the only one in the place, it is the assembly of God in the place, yet I do object practically to taking the title, because the assembly of God in any place, properly embraces all the saints in the one place; and there is a practical danger for souls in assuming the name, as losing sight of the ruin, and setting up to be something. ...but if there will be one such, and another is set up by man's will independent of it, the first only is morally in God's sight the assembly of God, and the other is not at all so, because it is set up in independency of the unity of the body." J. N. Darby also said, "Allow me to say that the assemblies of so-called 'Plymouth Brethren,' far from calling themselves ‘the assembly’ or ‘the church of God’ in a particular place, have always formally opposed the title...the pretension to be the church of God in a place would be a false pretension."
Nevertheless, there are some who strenuously oppose this, calling it sectarian. They insist that the local assembly is composed of all Christians in a city – nothing more and nothing less. We ask, “Why do they want to put the definition of the local assembly in the most abstract of terms?” Why do they argue for this kind of a definition? It seems that what is at the bottom of that kind of reasoning is that an effort is being made to throw the door open to walking in a wider path – to have fellowship with all the Christians in their community. It has been our observation that many who speak in such terms also lean toward fellowship with those of the church denominations in the community. It seems that if they can negate the idea of God having one center of gathering, practically, then they have conveniently given themselves the liberty they want to go to other places of fellowship. It seems that keeping things to do with the local assembly in the most abstract of terms as possible facilitates this desire.
We conclude, therefore, that there are two ways of being in the church (assembly). We are in it in the universal sense, by being saved through resting in faith on Christ’s finished work on the cross and having the indwelling presence of the Holy Spirit. Secondly, we can be in it in a local sense, by being part of its local expression and participating in its assembling together for worship, ministry, and fellowship. While all Christians are in the church in its universal sense, not all may be in it practically, in its local sense.
The Lord’s Table
The term, “the Lord’s Table” (1 Cor. 10:2121Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. (1 Corinthians 10:21)), is another thing that seems to have many erroneous ideas associated with it. The enemy has thrown much dust in the air on this subject too. Some say that all Christians are at the Lord’s Table. Others say that the Lord’s Table is in heaven. And again, others tell us that it is in every place where Christians break bread, and could not be identified with any one company. Usually, these ideas are invented to excuse the path that a person walks in ecclesiastically.
Nor should we think that the Lord’s Table is a literal table that brethren may have in the middle of their meeting rooms. A “table,” in Scripture, symbolizes fellowship. In the case of the Lord’s Table, it symbolizes the ground of fellowship God has for all Christians, where the Lord’s authority is recognized and bowed to. That is why it is called the Lord’s Table. It symbolizes the spiritual ground upon which Christian fellowship is expressed, how the unity of the body is exhibited, and where Christ is in the midst. The various tables, or grounds of fellowship that men have set up which have not the Lord’s authority, are what we might call men’s tables. There is, however, only one “Lord’s Table” (singular). There is no such thing in Scripture as “the Lord’s tables (plural).” He has only one fellowship to which all Christians are called (1 Cor. 1:99God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9)). When we see what the Lord’s Table is, we can well understand why there are so many definitions. People don’t like the exclusivity of it, and therefore, manufacture other meanings to allow for the path that they are in ecclesiastically.
Perhaps the most common error is in confusing the Lord’s Table with the Lord’s Supper (the breaking of bread). At the Lord’s Table we show the fellowship of the (mystical) body of Christ (1 Cor. 10:16-1716The 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 Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:16‑17)); at the Lord’s Supper we show the Lord’s death (1 Cor. 11:2626For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. (1 Corinthians 11:26)). Because Christians eat a form of the Lord’s Supper in their denominations they assume that they are at the Lord’s Table, when in reality, they are eating the supper at a schismatic table that men have set up. The question may be asked, “Can those who are not at the Lord’s Table, being scattered into the various denominations, really partake of the Lord’s Supper?” J. N. Darby said, “They may individually remember the Lord’s death, and in that sense have the Lord’s Supper.” W. Potter said, “Take the tables in the various denominations: To these Christians, the table with them is that of the Lord and the supper His, and as such they partake of it. Some among us were for years at one or the other of these tables, and there in all sincerity, there for want of further light. Could it be said in truth we had never partaken of the Lord’s Supper until we were found among those gathered on Scriptural ground? Surely not, though the way in which we had partaken of it was not according to Scripture. ... So, again, there are those professedly gathered to the Lord’s Name who are on independent ground, and the table with them is, as we know, a schismatic one, and as such to be refused; but it is not such to them. But could it be said, they do not partake of the Supper, and that they do not remember Him?” Christians, we conclude, can eat the Lord’s Supper in their denominations, but if it is to be eaten rightly, it must be eaten at the Lord’s Table.
Some will ask, “If there is only one Lord’s Table, and it signifies the only ground of Christian fellowship that He owns, then who (which group of Christians) has it?” This question has got the focus of the matter in the wrong direction. It is focusing on the people that are at the Lord’s Table and asking which group of Christians has it. Our answer as to who has the Lord’s Table is – the Lord! It is His table, and He is leading exercised believers to it. There is always a danger of shifting the focus from the Lord in the midst to the people whom the Spirit of God has gathered, and saying the Lord’s Table is with them. This is a mistake; our focus should be on Christ in the midst. Our gathering is to be “unto Him” (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)).
The fellowship expressed at the Lord’s Table in the breaking of bread embraces all true Christians, even though all may not be at the Lord’s Table. We see in the “one loaf” every member of the body of Christ (1 Cor. 10:1717For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:17)). The Lord’s Table is where all true Christians should be. It is for exercised Christians to seek out that place using the resources that God has given – the principles of the Word of God, prayer, and the leading of the Spirit of God (Ps. 25:9, Prov. 25:22It is the glory of God to conceal a thing: but the honor of kings is to search out a matter. (Proverbs 25:2)). It comes down to this simple fact – there cannot be two (or more) Lord’s Tables. There cannot be two (or more) fellowships of Christians in the earth that the Lord identifies with as being on the divine ground of gathering. Christ is not divided (1 Cor. 1:1313Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Corinthians 1:13)).
“Within” and “Without”
Scripture clearly indicates that there is a “within” and a “without” in connection with the fellowship of the assembly (1 Cor. 5:12-1312For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12‑13)). In the days when the Apostle Paul wrote to the Corinthians there were no other fellowships of believers besides those on the ground of the church. The sad outward sectarian divisions in the Christian testimony had not yet developed. There was “the whole church;” outside of that, there were only “simple persons” or “unbelievers” (1 Cor. 14:2323If 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)). Those who were “called a brother,” were in the one fellowship of Christians who were gathered unto the Lord’s Name. When the assembly at Corinth acted to put away the fornicator, they acted on behalf of the whole church. He was, therefore, outside the fellowship of the whole church of God on earth. If anyone was outside of the assembly in that day he was in the world where he would have no Christian fellowship. Today things are different because of the ruin of the Christian testimony. As a result, there are many man-made fellowships of Christians meeting independently of one another. If a person today is put out from among the saints gathered to the Lord’s Name (who are but a remnant testimony of the unity of the church), while he is universally outside the fellowship of the saints so gathered, he is not necessarily outside of Christian fellowship. He could quite easily go down the road to another group of Christians and feel welcome there. The question is, “Is that person ‘without,’ in the sense that Paul spoke of in the days of the early church?” Today, because of the ruin, we would have to say no. He cannot be put into a place where there is no Christian fellowship, but the person can still be put “without” the fellowship of the saints gathered on the ground of the one body. The “within” and the “without,” whether it be then or today, has to do with being in or out of the fellowship of the saints gathered to the Lord’s Name at God’s divine center – where Christ is in the midst.
Since the breaking of bread is the meeting at which our fellowship at the Lord’s Table is expressed (1 Cor. 10:1616The 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 Christ? (1 Corinthians 10:16)), the “within” and the “without” should be outwardly marked so as to distinguish those in fellowship and those who are not. This was especially needed in the early days of brethren when the meetings were very large. Otherwise, it would be difficult to know who was in fellowship and who wasn’t, and it could lead to confusion. There is no rule as to this, but things should be done decently and in order (1 Cor. 14:4040Let all things be done decently and in order. (1 Corinthians 14:40)). A. P. (Lord) Cecil said, “I have no doubt that the within and without of the assemblies should be outwardly marked and kept distinct: otherwise there is confusion.”
We would also add that the apostle was not teaching that the assembly was to put the fornicator outside the house of God, but rather, outside of the fellowship of the saints—which was all Christians in that day. (A person could not be put out of the house of God, the vast sphere of Christian profession. The formal entrance into the house of God is by water baptism: to put him out of it would require a negation of his baptism—which is impossible.)
Conclusions
Looking back over the various principles found in Matthew 18:18-2018Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18‑20), one might think that we are seeing a lot more in these verses than what the Lord intended. Again, we say that if we had only this one passage of Scripture a person might have grounds to question these things; but when we turn to the book of the Acts and to the epistles and we interpret these verses in the light of the whole tenor of the Christian revelation, we see these great principles of gathering developed. The Lord only gave the seed of the truth of gathering while He was here and then left it to be developed through the apostles when the Spirit came.
We can also see from this that the enemy has been relentless in his attack upon the Christian’s one ground of gathering. This passage has been particularly under a barrage of attacks. Almost every phrase in this passage has been challenged in some way. It seems that whenever a new idea comes along touching the subject of gathering, behind it is just another attempt of the enemy to undermine the saints’ confidence in what they have been taught in these verses. If the Lord should leave the church on earth for any length of time to come, we expect that there are going to be more attacks against these principles.