The exhortation in Scripture is not to forsake “the assembling of ourselves together” (Heb. 10:2525Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:25)). In searching the book of the Acts and the epistles, we see that the early Church “continued stedfastly” in assembling together in a variety of meetings (Acts 2:4242And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)). A Scriptural assembly today, under normal conditions, will have a full menu of meetings too. These meetings fall into two categories:
• Assembly meetings.
• Meetings of the assembly.
“Assembly meetings” are meetings where the Lord is in the midst, in a collective sense (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)), leading and guiding the proceedings by the Holy Spirit—whether in worship, prayer, ministry, or for binding administrative judgments. In these meetings nothing is pre-arranged as to who will do what; all is left to the Lord to guide in the spirit of holy spontaneity.
“Meetings of the assembly,” on the other hand, are occasions when the saints gather together for ministry, for fellowship and encouragement, where the responsibility is given to a brother who has some gift for preaching or ministering the Word to conduct the meeting. He is responsible to the Lord and the assembly to preach and teach according to the Scriptures and to use the time for the spiritual profit and encouragement of the saints thus gathered. It is not that these meetings are of lesser importance but that the character of them is altogether different.
Assembly Meetings
The Breaking of Bread
• In the epistle to the Corinthians it is expounded (1 Cor. 10:16-17; 11:23-2616The 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)
23For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. (1 Corinthians 11:23‑26)).
The purpose of the Lord’s Supper is simply to remember Him in His death as He has requested—“this do in remembrance of Me” (Luke 22:1919And 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. (Luke 22:19)). We do not come to the Lord’s Supper to remember our sins; we come to remember Him. It is not a command, but it takes the power of a command over a heart that loves Him. Affection for Christ will cause the believer to respond to this request. The breaking of bread is not called a worship meeting, but remembering the sufferings of the Lord in His death cannot but call forth worship from the hearts of the saints gathered to partake of the supper. When the Lord instituted it, they did three things:
• They gave thanks (Matt. 26:26-2726And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; (Matthew 26:26‑27)).
We learn from this that reading pertinent Scriptures, singing hymns, and giving thanks have their place in the breaking of bread.
Christians gathering together on “the first day of the week” was not something that was just done in Corinth and Troas; it was what “the disciples” of the Lord did universally. It indicates the specified time when the Church should break bread. Note: it was not done on the first Lord’s day of every month, or each quarter of the year—as is the practice in many Christian circles today—but a weekly custom on the resurrection day. They did not come together to meet the Apostle Paul or to hear a sermon, but to break bread.
The manner in which the supper is to be eaten is in a state of having judged ourselves. The Apostle Paul said, “Let a man examine himself, and so let him eat of that bread, and drink of that cup” (1 Cor. 11:2828But let a man examine himself, and so let him eat of that bread, and drink of that cup. (1 Corinthians 11:28)). Thus it is to be eaten in a holy and reverent manner. He warns that if we eat it without judging ourselves, we could incur the governmental judgment of the Lord in our lives—citing examples such as sickness, and even death (1 Cor. 11:27-3427Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 33Wherefore, my brethren, when ye come together to eat, tarry one for another. 34And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. (1 Corinthians 11:27‑34)). If partaking of the Lord’s Supper depended on our personal worthiness, no one on earth could partake of the emblems, for no one is worthy in himself. We are only worthy because of what Christ has done in His finished work on the cross. He has fitted us for the presence of God by what He accomplished in redemption.
As in all assembly meetings, the Lord is in the midst to guide the proceedings by the Spirit. A Scripturally gathered assembly will not have an elder or a man appointed to conduct the service. In coming together and waiting on the Lord, He will lead a brother here and another brother there to offer thanksgiving and praise as the mouthpiece of the assembly. All will be carried on spontaneously, as the Spirit leads.
Another aspect of truth, subsidiary to the central feature of remembrance set forth in the Lord’s Supper is that the “bread which we break” represents the mystical body of Christ (Rom. 12:4-54For as we have many members in one body, and all members have not the same office: 5So we, being many, are one body in Christ, and every one members one of another. (Romans 12:4‑5); 1 Cor. 12:12-1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13); Eph. 1:22-2322And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23); Col. 1:1818And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (Colossians 1:18)). First Corinthians 11:23-26 refers to the Lord’s personal body in which He accomplished redemption on the cross. In eating the bread at the supper in this aspect, we have fellowship with Him in what He accomplished in His body for the glory of God. But 1 Corinthians 10:15-1715I speak as to wise men; judge ye what I say. 16The 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 10:15‑17) refers to His mystical body composed of many members (1 Cor. 12:12-1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13)). By partaking of the bread in this aspect we express “fellowship” with each other as members of that “one body.”
Since the act of breaking bread expresses that we are “members one of another” in the one body, only those who are proven members in the body of Christ should partake of the bread. Therefore, the meeting for the breaking of bread in a Scriptural assembly will not have an open communion, nor will it have a closed, but rather, a guarded communion in regards to who may partake, as mentioned earlier. A Scriptural assembly will receive to the Lord’s Table only those who are sound in doctrine and godly in walk.
The Prayer Meeting
In this meeting, the local assembly comes before “the throne of grace” (Heb. 4:1616Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:16)) in a collective sense—in united prayer. We can pray at home privately and receive answers to prayer, if they are according to God’s will, but there is nothing like prayers at the prayer meeting. It is absolutely vital for the Church to express its dependence and its needs to the Lord in this way. An assembly that does not have a regular prayer meeting cannot expect to prosper spiritually. Therefore, stated times for collective prayer are vital and essential for every assembly. From the numerous references in the book of the Acts, we can see that the early Church had such meetings, and the Church today should have them too (Acts 2:42; 4:23-33; 12:12-17; 13:342And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)
23And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28For to do whatsoever thy hand and thy counsel determined before to be done. 29And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. 32And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. (Acts 4:23‑33)
12And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. 13And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. 16But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. 17But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. (Acts 12:12‑17)
3And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:3), etc.).
The prayer meeting is the time when felt needs and weaknesses are expressed, and where answers to prayer requests are expected. It is not a time for long rambling prayers, or worse yet, teaching the saints on our knees. What characterized the prayer meetings in Scripture is definiteness. They generally had some specific request or need that they brought to the Lord in prayer. And they were thoroughly in agreement in what they asked for, praying with “one accord.” We are encouraged to “come boldly” before the throne of grace and make our “requests” (Heb. 4:1616Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:16); Phil. 4:66Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (Philippians 4:6)). In this meeting the brothers who pray audibly act as the mouthpiece of all who are there on that occasion. They bring the concerns of those in the assembly to the Head of the Church. There is no need for a prayer leader (Nehemiah 11:1717And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun. (Nehemiah 11:17)), for the Holy Spirit is to preside in this meeting, and He will lead brothers to audibly express the concerns of the assembly to the Lord.
The prayer meeting has been nicknamed, “The Thermometer Meeting,” because the general temperature or state of those in a particular gathering can often be discerned by their interest and attendance to this meeting. The tone of this meeting is a manifestation of the spiritual condition of the assembly as a whole.
The Open Meeting
This is a meeting for ministry from the Word of God (1 Cor. 14:26-3326How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. 27If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. 28But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 29Let the prophets speak two or three, and let the other judge. 30If any thing be revealed to another that sitteth by, let the first hold his peace. 31For ye may all prophesy one by one, that all may learn, and all may be comforted. 32And the spirits of the prophets are subject to the prophets. 33For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:26‑33)). Since the Lord is in the midst, and leading by the Spirit in this assembly meeting, He will lead two or three brothers to minister something from the Scriptures that will be for the profit of the assembly. Scripture says, “Let the prophets speak two or three, and let the other[s] judge.” Those who act as prophets in this meeting are to speak for the “edification, and exhortation, and comfort” of the others assembled on that particular occasion (1 Cor. 14:33But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. (1 Corinthians 14:3)).
Since the meeting is open to the leading of the Spirit to use whomsoever “He will” (1 Cor. 12:1111But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:11)), some have mistaken this meeting to be a time for the flesh to have liberty in divine things and thus occupy the time unprofitably. This was the problem in Corinth. They abused this meeting and turned it into a free-for-all (vs. 26). It seems that everyone had something that they wanted to “show and tell,” whether it edified the assembly or not. They were so eager to speak that they were tripping over each other. Some wanted to use their gift of tongues, but they had no interpreter to bring what was said into the common language of those in the assembly. The result was that no one profited from it.
This needed to be regulated. This is what the Apostle did in writing to them. He shows that ministry in the meetings is to be done in an orderly manner. “If any thing be revealed to another that sitteth by, let the first hold his peace [be silent]” (vs. 30). In other words, they were not to interrupt one another, but wait until the first speaker was finished before the next brother spoke. All things were to be done decently and in order (vs. 40). He tells us that if a person persists in speaking with little or no profit, the assembly has recourse in that it can “judge” that person’s ministry and have him silenced (vs. 29).
In this passage (1 Corinthians 14) the Apostle states three things that are to regulate ministry in the assembly meetings:
• We are to give place to the leading of the Spirit, which is implied in the word “let”—8 times (vss. 26-30):
• The prophets are to use self-control over their own “spirits” (vs. 32).
The assembly is to exercise administrative judgment of silence on those who are not subject to the leading of the Spirit, and who will not control their own spirits (vs. 29).
A Meeting for Disciplinary Action
In a perfect world there would be no need for this meeting, but as long as the Church is on earth, and we have the flesh in us, there will be outbreaks of sin in the saints, if they neglect to judge themselves. Hence, there will be a need for disciplinary actions by the assembly on those who do not control the impulses of the flesh in their lives.
When an assembly makes a binding decision to silence a brother, or excommunicate someone (Matt. 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)), it must be done in assembly when the saints “are gathered together” and the Lord is in the midst (1 Cor. 5:44In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, (1 Corinthians 5:4)). This action may be against any manner of sin that a person could be charged with. This action is not done by a group of brothers, or elders, apart from the assembly, but by the assembly when it is gathered together (Acts 15:2222Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)). A meeting for disciplinary action is usually appended to the breaking of bread meeting because the breaking of bread is where the oneness of the body and the fellowship at the Lord’s Table is expressed. Since the person is “put away” from among the fellowship of the saints at the Lord’s Table, it is fitting that it would be appended to the breaking of bread meeting (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)).
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Looking over these assembly meetings that Scripture presents, and then at the denominational fellowships in Christendom, we see that the Church today does not even have these meetings in its services—at least with any kind of regularity. The main kind of a meeting we see today is what is often called “family worship,” where people gather to hear a sermon and to praise the Lord. If the Lord’s Supper is kept, it is usually done once a month or once every quarter—and it is barely recognizable from what we read of in Scripture. For instance, the loaf of bread, which is an emblem of the one body of Christ, is usually replaced with wafers. Also, if prayer meetings are held in the mid-week, there is an appointed prayer-leader. Open meetings are unheard of, and so are meetings for disciplinary action and excommunication.
Meetings of the Assembly
The meetings in this second category have a different character from those which we have called “assembly meetings.” The main difference is that these meetings are carried on by responsible, gifted brothers, rather than being under the direct spontaneous leading of the Spirit. This does not mean that the Spirit of God is not needed or depended upon in these meetings; those who speak should be “filled with the Spirit” (Eph. 5:1717Wherefore be ye not unwise, but understanding what the will of the Lord is. (Ephesians 5:17)) and “led by the Spirit” (Rom. 8:1414For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:14)).
A Reading Meeting
The essentials for a Bible reading meeting are mentioned in 1 Timothy 4:1313Till I come, give attendance to reading, to exhortation, to doctrine. (1 Timothy 4:13), where it says, “Till I come, give attendance to reading [the readings], to exhortation, to doctrine.” The “reading” that Paul speaks of here is not personal and private reading of Scripture or ministry, but that of public readings of Scripture when the saints are gathered together (J. N. Darby Trans. footnote). It was the custom of the early Church to come together to hear the Scriptures read. It was a practise of the Jews in the synagogues (Acts 13:1515And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. (Acts 13:15)) which was carried on (rightly) in Christianity. The fact that Paul included “exhortation” and “teaching” in 1 Timothy 4:1313Till I come, give attendance to reading, to exhortation, to doctrine. (1 Timothy 4:13) indicates that after the Scriptures were read aloud, there was opportunity for any who had a gift for exhorting or expounding the truth, to make comments for the spiritual help and understanding of the saints. This is what a Bible reading meeting is. The Scriptures which they read were the Old Testament, but as time went by and the epistles were written, they too would be included in these readings (Col. 4:1616And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea. (Colossians 4:16); 1 Thess. 5:2727I charge you by the Lord that this epistle be read unto all the holy brethren. (1 Thessalonians 5:27)).
This was done in the early Church because most in that day did not have a copy of the Scriptures. It was a way for all such to hear the Word of God and get some helpful ministry. Also, many back then were illiterate, and could not read even if they had a copy of the Scriptures. Furthermore, these occasions promote fellowship. “They continued stedfastly in the apostles’ doctrine and fellowship” (Acts 2:4242And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)). The Bible reading meeting is still a wonderful means of learning the truth.
Paul encouraged Timothy to attend those reading meetings and to use the opportunity to exercise his gift in exhortation and teaching. He told him that he definitely had a gift for it, and therefore, he should not neglect to use it. He also reminded him that he had the support of his older brethren (“the elderhood”) who had recognized his gift and had given him the right hand of fellowship in the use of it (vs. 14). We should not encourage someone in this way if he does not have a gift for ministering the Word. The person could embarrass himself, and there would be little spiritual profit for the saints. While the meeting should be used for those who can teach, if there are none present with a distinctive gift for teaching, the saints can still be fed. If various brothers in a gathering express what they do understand in connection with the passage in dependence on the Lord, He will give the saints something, because God always blesses the reading of His Word (Rev. 1:33Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. (Revelation 1:3)).
Since the reading meeting today is usually carried on after the character of an “assembly meeting,” some have thought that it could be included in the first category—and maybe it should be—but brethren in the 1800s carried it on as a time for exposition by gifted brothers, where questions and answers had a large part.
An Address
An example of this meeting is found in Acts 20:77And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. (Acts 20:7). It says, “Paul preached [discoursed] unto them, ready to depart on the morrow; and continued his speech [discourse] until midnight.” When the occasion arises, and there is a brother present who is gifted in ministering the Word of God, the assembly may take advantage of the opportunity and ask him to have an address. He will take up a subject that the Lord has laid on his heart that would be a help to the saints in their understanding of the truth once delivered to the saints (2 Peter 1:1212Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. (2 Peter 1:12); Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). Or, the meeting might take the character of exhortation and encouragement. If the brother is in that area for any length of time, and the saints desire it, he might have a series of addresses on a subject.
A Gospel Meeting
This is a meeting that is usually not carried on under the responsibility of the assembly, though it would have something to say about it if it were in a hall that belonged to the assembly. We would link the Sunday School with this kind of meeting.
The purpose of the gospel meeting is quite obvious—it is to preach the gospel. In the book of the Acts we see the Apostle Paul preaching the gospel to the lost; in the epistle to the Romans he speaks of announcing it to believers (Rom. 1:1515So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. (Romans 1:15)). Hence, there is a place for both in the Scriptures. We might wonder why we would announce it to believers. But it is important in helping the saints to get grounded in the truth of the gospel and its related blessings. When it is announced to the saints, it would take more of an expounding character, rather than a beseeching character. This was the purpose of Paul in writing to the Romans. A gospel meeting can be carried on almost anywhere.
• In Acts 13:14-4314But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. 16Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18And about the time of forty years suffered he their manners in the wilderness. 19And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24When John had first preached before his coming the baptism of repentance to all the people of Israel. 25And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30But God raised him from the dead: 31And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37But he, whom God raised again, saw no corruption. 38Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40Beware therefore, lest that come upon you, which is spoken of in the prophets; 41Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. (Acts 13:14‑43) it was in a synagogue.
• In Acts 16:25-3425And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 26And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. 27And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30And brought them out, and said, Sirs, what must I do to be saved? 31And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32And they spake unto him the word of the Lord, and to all that were in his house. 33And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. (Acts 16:25‑34) it was in a jail.
• In Acts 17:22-3422Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. 33So Paul departed from among them. 34Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. (Acts 17:22‑34) it was in the open air.
A Meeting to Report Missionary Labours
An example of this meeting is found in Acts 14:2727And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. (Acts 14:27). “When they were come, and had gathered the church [assembly] together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles.” This meeting gives the saints an opportunity to hear what the Lord has been doing in foreign fields. It is not for labourers to boast of what they are doing for the Lord (2 Kings 10:1616And he said, Come with me, and see my zeal for the Lord. So they made him ride in his chariot. (2 Kings 10:16)), but to rehearse what God is doing in saving souls and gathering them unto the name of the Lord Jesus Christ.
A brother who labours in a foreign land may pass through an area, and the assembly may take the opportunity to have him give a report of the work in that land. He might put up a map or show some pictures of the work in that particular area where he and others have been serving. The main purpose of this meeting is to encourage the local saints to pray for the work in various places. Hearing of it in this way enables the saints to pray more intelligently. It also gives them an opportunity to have practical fellowship with the work in a monetary way. The result of such a meeting “caused great joy unto all the brethren” (Acts 15:33And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. (Acts 15:3)).
A Care Meeting
This meeting is different in character from all other meetings. The meetings mentioned thus far are for the assembly as a whole, but this meeting is not. It is a private meeting for the elders and responsible brethren in regard to the administrative cares of the assembly (Gal. 2:22And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. (Galatians 2:2) – “privately”).
Acts 15:6; 20:186And the apostles and elders came together for to consider of this matter. (Acts 15:6)
18And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, (Acts 20:18); and 21:18 indicate that it is quite acceptable for responsible brethren to meet apart from the assembly to address administrative concerns. These references are not exactly a model for a care meeting; they were apostolic councils, which included brethren from different localities. Nevertheless, they do give the principles for such a meeting. A care meeting, as we know it, is purely for local brethren.
It is not a “brothers” meeting, as it is often called, but a “care” meeting, because this meeting is not necessarily for all the brothers in an local assembly. Scripture says, “The apostles and elders came together for to consider of this matter” (Acts 15:66And the apostles and elders came together for to consider of this matter. (Acts 15:6)). It does not mention younger brothers, new converts, or sisters. Those who are not established in the faith could easily be stumbled when they see “war in the gates” (Ex. 13:17-1817And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: 18But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. (Exodus 13:17‑18); Judg. 5:88They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel? (Judges 5:8)). Moreover, the young in the faith have not had their consciences sufficiently enlightened in Scriptural principles to be able to form an accurate, spiritual judgment, and therefore would not be needed in such a meeting. As they get a little older, they can come and learn how things are to be handled by observing the experienced older brethren.
A Fellowship Meeting (Love Feast)
The early Church considered fellowship important and continued “stedfastly” in it (Acts 2:4242And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)). Fellowship strengthens our bonds in Christ and encourages us in the path of faith. Let us note that Christian fellowship is fellowship in regard to what we have in common as Christians—Christ. Sometimes we get together for sports and recreation without reference to the Lord, and imagine that it is Christian fellowship. It is really natural fellowship done with Christians, and there is nothing wrong with it, but the essence of Christian fellowship is to have fellowship over Christian things.
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Summary: Under normal conditions, a Scriptural assembly will have a variety of meetings to meet the needs of the brethren in the local assembly. Note that there is no mention in Scripture of healing meetings, tongues meetings, or testimonial meetings. These meetings are found in the Church today, and may be interesting, but they are not found in the Word of God, and therefore will not be found in a Scriptural assembly.