Question:
Why did the brethren in the 1800s receive all Christians to the breaking of bread, but the brethren today don’t? It sounds like they have departed from the truth and have become sectarian.
Answer:
I think that it’s important to understand a little history of the “Brethren.” The recovery of the truth in the 1800s did not happen in a matter of days or months; it took a period of years. The early brethren who met simply to break bread hadn’t considered the need of reception, and hence, had no real reception principles. It wasn’t until the Bethesda trouble (the Open Brethren division in 1845-48) that it came to light that care was needed in regard to receiving people into fellowship—especially those who came from that divergent group. Therefore, to point to the practice of the brethren in those early days as being a model for assembly function today is bogus.
To some, meeting on the ground of the “one body” (Eph. 4:33Endeavoring to keep the unity of the Spirit in the bond of peace. (Ephesians 4:3)), as we profess to do, means that we receive into fellowship every member of the body of Christ. To them, to refuse fellowship with any true believer is to deny the ground that we take. In a perfect world we would be able to receive every true believer, but, as mentioned earlier, we are in the closing days of the church’s testimony on earth, and there is a great ruin. Many believers are walking in doctrinal error and/or moral evil, and Scripture tells us that these persons are not to be received. Obeying Scripture by not receiving such people is not a denial of the truth of the one body.
The preeminent thought of the “one body” is unity. Ephesians 4:3-43Endeavoring to keep the unity of the Spirit in the bond of peace. 4There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:3‑4) says, “Endeavouring to keep the unity of the Spirit in the uniting bond of peace; there is one body.” Keeping the unity of the body is God’s work and responsibility; but keeping the unity of the Spirit is our responsibility. The Lord would have us to express the unity that exists in the body in the way in which we meet for worship and ministry with fellow Christians. We do it in the breaking of bread (partaking of the one loaf) and in matters of inter-assembly fellowship and discipline. In short: wherever people are on earth gathered on that ground, they act together administratively and in matters having to do with all aspects of fellowship. Hence, when we say that we meet “on the ground of” the one body, we mean that we seek to express in practice this unity that exists. It does not mean that we automatically receive every believer regardless of how he or she is walking. Meeting on the ground of the one body is not co-equal with meeting with every member of the one body. Perhaps it would be clearer to say that we meet on the principle of the unity of the body.
There Should Be Care in Reception
Care for the Lord’s glory, in regard to what we bring into fellowship, is something that is almost non-existent in Christendom today. Nevertheless, the Bible teaches that the assembly must be careful not to bring someone into fellowship who may be involved in evil; whether it is moral, doctrinal, or ecclesiastical. The principle is simple. If a local assembly is responsible to judge evil in its midst by excommunicating evildoers (1 Cor. 5:1212For what have I to do to judge them also that are without? do not ye judge them that are within? (1 Corinthians 5:12)), then it naturally follows that it must be careful what or who it brings into its midst.
It has been rightly said that the local assembly is not to have an open fellowship, nor is it to have a closed fellowship, but rather, a guarded fellowship. The assembly is to receive to the Lord’s table every member of the body of Christ, whom Scriptural discipline does not prohibit. While every Christian has a title to be at the Lord’s table, every Christian does not necessarily have the privilege to be there, because his privilege may be forfeited by his engagement in some evil.
Who Decides Who Should Be In Fellowship?
It is important to understand that the brethren in the local assembly do not decide what is suitable to the Lord’s table and what is not—the Word of God does. This is because it is not their table: it is “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)). Personal preferences of those in the assembly have nothing to do with reception; the Word of God decides all. If there is no Scriptural reason why a person should be refused, the person is received. If a believer has been baptized, is sound in the faith, and is godly in walk, there is no reason why he should be refused. Knowledge of Scripture is not a criterion. A person may be a simple believer, but Scripture says, “Him that is weak in the faith receive ye, but not to doubtful disputations” (Rom. 14:11Him that is weak in the faith receive ye, but not to doubtful disputations. (Romans 14:1)).
However, whether one is sound in the faith and godly in walk often cannot be determined immediately. The greater the confusion from which a person comes within the Christian testimony or in the world, the more difficult it may be to determine. If this is the case, then wisdom would dictate that the assembly should ask the person desiring to be in fellowship to wait. This does not mean that the assembly is saying that the person is connected with evil. He could be, but they simply do not know, and they should wait until they are satisfied that he is not; because they are ultimately responsible to God for whom they bring into fellowship. Scripture says, “Lay hands suddenly on no man, neither be partaker of other men's sins” (1 Tim. 5:2222Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22)). This verse is speaking of personal fellowship on an individual basis, but the principle is broad enough to guide the saints in collective assembly fellowship at the Lord's table. It should not offend a mature and godly believer who desires to come into fellowship, for certainly, no godly Christian would expect the assembly to violate a principle of Scripture. In fact, it should give him confidence that he is coming into a company of Christians where there is a concern for the Lord’s glory and the purity of the assembly.
Are Personal Testimonies Enough?
Another principle that needs to be understood in connection with this subject is that the assembly, functioning Scripturally, does not do anything in the mouth of one witness. Things having to do with the assembly must be done according to the principle: “In the mouth of two or three witnesses, shall every word [matter] be established” (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)). Compare also John 8:1717It is also written in your law, that the testimony of two men is true. (John 8:17) and Deuteronomy 19:1515One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. (Deuteronomy 19:15). Accordingly, the assembly is not to receive persons on the basis of their own testimony. Naturally, people give a good report of themselves, as the Scripture says, “All the ways of a man are clean in his own eyes” (Prov. 16:22All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits. (Proverbs 16:2)). And again, “He that speaketh of himself seeketh his own glory” (John 7:1818He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. (John 7:18)). This is why a person desiring to come into fellowship may be asked to wait. Once brethren in the assembly have gotten to know a person desiring to be in fellowship, it can receive him on the basis of the testimony of others.
This is a principle that runs throughout Scripture. Even the Lord Jesus Christ, the Lord of Glory, submitted to this principle when He presented Himself to the Jews as their Messiah. He said, “If I bear witness of Myself, My witness is not true [valid]” (John 5:3131If I bear witness of myself, my witness is not true. (John 5:31)). He then proceeded to give four other witnesses who testified as to who He was: John the Baptist, His works, His Father, and the Scriptures (John 5:32-3932There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33Ye sent unto John, and he bare witness unto the truth. 34But I receive not testimony from man: but these things I say, that ye might be saved. 35He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. (John 5:32‑39)). While having many witnesses to authenticate His Messiahship, the Lord warned the Jews that there was a day coming when the nation would receive a false messiah (the Antichrist) without witnesses. He said, “Another shall come in his own name, him ye will receive” (John 5:4343I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:43)). Thus, the Lord denounced the practice of receiving someone on the grounds of personal testimony.
Acts 9:26-2926And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28And he was with them coming in and going out at Jerusalem. 29And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. (Acts 9:26‑29) gives us an example of the carefulness the early church had in receiving someone into its fellowship. When Saul of Tarsus got saved, he desired to come into fellowship with the saints at Jerusalem but was refused. Even though everything he may have said to the brethren in Jerusalem about his personal life was true, still, he was not received on his own testimony. It was not until Barnabas took Saul and brought him to the brethren and testified of Saul’s faith and character—so that there was the testimony of two men—that they received him. Thereafter, “he was with them coming in and going out at Jerusalem” (Acts 9:2828And he was with them coming in and going out at Jerusalem. (Acts 9:28)).
The Test of a Person's Profession
Another principle in receiving is that there is such a thing as putting a person's profession to the test. If a man says that he is a Christian, he is to prove it by departing from all known sin. Second Timothy 2:19 says, “Let everyone that nameth the name of Christ depart from iniquity.” (See also Revelation 2:22I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: (Revelation 2:2) and 1 John 4:11When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (John 4:1).) If a person does not depart from iniquity, he is not true to his confession. This is especially important in a day of ruin and breakdown in the Christian testimony, where all kinds of evil doctrine and practice abound. An example of this is seen in type in 1 Chronicles 12:16-1816And there came of the children of Benjamin and Judah to the hold unto David. 17And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it. 18Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band. (1 Chronicles 12:16‑18). David was the rejected king of Israel at that time, and as ones from various tribes in Israel realized their wrong in rejecting him, they came and owned him as Israel’s rightful king. When those from the tribe of Benjamin (king Saul’s tribe) came to him, he put their profession to the test. When their confession was deemed to be real, and they showed that they were truly on David's side, it says, “Then David received them.”
If a person holds bad doctrine, it is clear that the assembly is not to receive him, for it will be in fellowship with the evil teaching. (Compare 2 John 9-119Whosoever 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. 10If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds. (2 John 9‑11).) We do not speak of differences people may have on topics such as baptism, but of things which touch the foundations of the Christian faith. Scripture says, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God” (Rom. 15:5-75Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7Wherefore receive ye one another, as Christ also received us to the glory of God. (Romans 15:5‑7)). If a person who held some evil teaching was received, how could the assembly “with one mind and one mouth glorify God?” They would be speaking one thing, and this person would be speaking another. It would be confusion. The Apostle Paul said to the Corinthians, “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” (1 Cor. 1:1010Now 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. (1 Corinthians 1:10)).
With ecclesiastical evil, patience and discernment are required in discerning it in a person. There is a difference between someone being associated with clerical error out of ignorance and someone actively upholding and promoting it. A believer, who is ignorant of God’s Scriptural order for Christian worship and ministry, may come to the assembly from a man-made denomination that practices a clerical order of things, and want to break bread at the Lord’s table. Even though he may be associated with ecclesiastical error, he is not at that point, in ecclesiastical evil. And if such a person is known to be godly in walk and sound in doctrine, there should be no hindrance to allowing him to break bread, even though he has not formally severed his association with that denomination.
The great question is, “When does ignorance of ecclesiastical association become ecclesiastical evil?” We believe the answer is when the person’s will is involved. To ascertain this requires priestly discernment on the part of the assembly. In such cases, the assembly needs to be much cast on the Lord to know His mind in the matter. Under normal conditions, the brethren should allow him to break bread, trusting that God has been working in his heart—and that he will, after being at the Lord’s supper, leave that ground he has been on formerly, and continue with those gathered to the Lord’s name.
This is illustrated in type in 2 Chronicles 30-31. Hezekiah encouraged the people of Judah, and those from the ten departed tribes, to partake of the Passover and to worship the Lord at the divine centre in Jerusalem. After they did this, they went home and destroyed their idols and images. (We are not insinuating that man-made denominations are akin with idolatry. We are speaking of the principle only.) The interesting thing to note here is that Hezekiah had not told them to do it! It was a response from their hearts that came purely from their being in the Lord's presence in Jerusalem. However, if a person wants to continue to go to both places regularly, it should not be permitted. J. N. Darby has remarked that such a person is not being honest with either position. He also said that as looseness and corruption in the Christian testimony rises, it will become increasingly more difficult to practice this principle. More discernment will be needed as the days grow darker. In our day this principle is acted on very infrequently.
Another Old Testament type illustrates this care in receiving. When the city of Jerusalem, the divine centre on earth where the Lord had put His name, was re-built in the days of Nehemiah, there was great danger from the enemies around them. Consequently, they did not open the gates to allow persons into the city until “the sun was hot [literally – ‘midday’]” (Neh. 7:1-31Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. 3And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. (Nehemiah 7:1‑3)). They made sure there was no trace of darkness around before they received persons into the city. Until that time, they made those wanting to come in to “stand by,” or wait. (See the same principle in 1 Chronicles 9:17-2717And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief; 18Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi. 19And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, were keepers of the entry. 20And Phinehas the son of Eleazar was the ruler over them in time past, and the Lord was with him. 21And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation. 22All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. 23So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards. 24In four quarters were the porters, toward the east, west, north, and south. 25And their brethren, which were in their villages, were to come after seven days from time to time with them. 26For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. 27And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them. (1 Chronicles 9:17‑27) regarding “doorkeepers.”) As the darkness in Christendom grows in these last days, this kind of care must be exercised in receiving.
Contrary to what some may say, the early church was careful in receiving people into fellowship. This is seen in how they handled Saul of Tarsus (Acts 9:26-2826And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28And he was with them coming in and going out at Jerusalem. (Acts 9:26‑28)). Apollos needed a letter of commendation in going to Achaia (Acts 18:27-2827And 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: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:27‑28)). This shows that he wouldn’t have been received without it. Phebe also needed a similar letter in going to Rome (Rom. 16:1-21I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2That 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 succorer of many, and of myself also. (Romans 16:1‑2)). See 1 Timothy 5:2222Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22)—“Lay hands suddenly on no man.” Moreover, Paul told Timothy to walk with those who “call on the Lord out of a pure heart” (2 Tim. 2:2222Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:22)). How would anyone discern this in a person without taking time to get to know them? If the assembly is responsible to put evil out of its midst (1 Cor. 59Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, (1 Corinthians 6:9)), then it obviously should be careful in what or whom it brings into its midst. Hence, there is a need of care in receiving persons into fellowship.
Summary:
The truth was in the process of being recovered in the early days of “Brethren” history. In the beginning J. N. Darby and those with him had, so to speak, “one eye open” to the truth. There was a development of understanding that can be traced in his writings. Later in life he wrote to Mr. Kelly, who was compiling his writings, reminding him that care needed to be taken because of this. He said, “I should think that some of the notes require revising, but I have no objection to them if they are useful being printed as Notes. Even the sermons contain things I should not accept. Some of the earlier publications would require a note or two, where clearer light was acquired, but had better not be altered.”
One of the subjects that they got “clearer light” on was reception. The problem in connection with Bethesda gave occasion to this. Thereafter, they were more careful in receiving persons into fellowship. Therefore, it is not valid to point to the practice of brethren in their earliest days as a model for the assembly today.