Taking things up from this side, a great point to see is that God has a gathering center on earth in Christianity. The Scriptures indicate that He has a place—an ecclesiastical ground—where He would have Christians gather for worship and ministry. This gathering Center is Christ Himself.
The Promise of a Gathering Place in Christianity
Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), which we have referred to a number of times already, indicates this. It says, “For where two or three are gathered together in [unto] My name, there am I in the midst of them.” "Where" in this verse indicates that there is a place of divine appointment where God is gathering Christians together unto the Lord's name. As mentioned, this place of gathering in Christianity is not a literal geographic center, but a spiritual ground involving Scriptural principles having to do with how Christians meet together for worship and ministry. Those on that ground are not gathered to principles, but to the name of a Person—the Lord Jesus Christ—who is in the midst of them.
This gathering center is a place of the Lord’s choosing where He has set His name and where He gathers believers. Note: this verse does not say “wherever”—as some Christians would like to read it (i.e. Phillips Modern English Version). “Wherever,” makes it a place of our choosing, but “where”—which is what Scripture says—makes it a place of His choosing. This is why it is often called, “the place of His appointment.” Many think that Matthew 18:20 is simply saying that whenever and wherever Christians get together—whether it is at a local coffee shop, or for some recreational purpose, etc.—they have the collective presence of the Lord with them. Now it is true that when Christians get together for whatever purpose they have in mind, that the Lord’s presence is with them as individuals, for He said, “Lo, I am with you alway, even unto the end of the world” (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)). And, “I will never leave thee, nor forsake thee” (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 is not what Matthew 18:20 is speaking about. There is a difference in Scripture between the Lord’s presence with His people as individuals, and the Lord’s presence with a company of believers collectively, as gathered in assembly for worship, ministry, and to make binding administrative actions. This latter collective thing (binding and loosing) is what Matthew 18 is referring to.
Context is everything in Bible interpretation. If we look at Matthew 18, we’ll see in the verses leading up to verse 20 that the Lord was speaking of “the assembly” in its administrative capacity in making binding actions. The chapter has to do with the authority the local assembly has for such actions, because the Lord Himself is in the midst. The Lord is there in the midst sanctioning the ground on which they meet as gathered to His name, and therefore their administrative actions. Having said that, we hasten to say that the Lord’s presence in the midst of those whom He has gathered does not sanction their state—for it may be low—but rather the ground on which they meet. This is important to note.
The Upper Room
Luke 22:7-107Then 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. (Luke 22:7‑10) establishes this same point; there was a place “where” the Lord wanted His own to meet with Him—the “upper room.” He was about to institute the Lord’s Supper—the breaking of bread (Luke 22:19-2019And 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 22:19‑20); 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))—and He desired that His disciples would do so in the place of His choosing. There were many rooms in Jerusalem that night in which the feast was kept, but there was only one room where the Lord was present—the place that He had appointed for His disciples to meet with Him. Similarly, Christendom is in disarray, and as a result, there are many places where Christians meet today, but the Lord is not in every place in this collective sense to sanction the ground upon which they meet. If He were, He would be sanctioning the divided state in the public testimony of the Church. More will be said about this as we proceed.
Philadelphia
The Lord’s addresses to the seven churches in Asia confirm the same point (Rev. 2-3). If we go back over the Lord’s remarks to these churches, we can see that there is an ecclesiastical ground—a corporate testimony on earth—with which He approves. We cannot but think that this is where the Lord would want us to be, and where the Spirit of God would lead exercised believers.
As mentioned earlier, these addresses present a prophetic history of the Church. Each assembly, taken consecutively, represents a stage through which the Church at large would pass in history. It is significant that the Lord’s coming is mentioned in each of the last four churches, but it is not found in the first three. This indicates that what existed historically in the first three periods has passed off the scene, but what is presented in the last four churches continues until the Lord comes. The last four churches are: Thyatira, Sardis, Philadelphia, and Laodicea. They set forth four existing conditions in the public testimony of the Church today.
The assembly at “Thyatira” represents a powerful system that arose in the Church around 580 A.D. known as Catholicism (Rev. 2:18-2918And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; 19I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. 20Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. 21And I gave her space to repent of her fornication; and she repented not. 22Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. 23And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 24But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. 25But that which ye have already hold fast till I come. 26And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 28And I will give him the morning star. 29He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 2:18‑29)). It depicts the period when this ecclesiastical system ruled the Church and the world (in Europe). The word “Thyatira” means, “continual sacrifice,” and refers to the Catholic Mass. “Jezebel” represents the wicked teaching of Catholicism. She called herself “a prophetess” and assumed a role in the Church that God had never given to her. She began to “teach and to seduce” her subjects with her evil doctrines and practices. The Catholic system legislated its dogmas and forced them on the Christian profession and the world.
Since the Lord’s coming is mentioned in His remarks to Thyatira (Rev. 2:2525But that which ye have already hold fast till I come. (Revelation 2:25)), we are to understand that what this church represents will continue until He comes—the Rapture. It will actually continue on after the Rapture until the middle of the seven-year tribulation period—under the figure of Mystery Babylon (Rev. 17). This great ecclesiastical system is easily identified in the world today.
The assembly in “Sardis” represents Protestantism, which began in 1529 A.D. (Rev. 3:1-61And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:1‑6)). The word “Sardis” means “those escaping” and signifies what happened at that time. Just as Jehu of old was used to break the hold that Jezebel had on the kingdom in Israel (2 Kings 9-10), God raised up the reformers and used them to break the power of Romanism. It allowed many of the saints to escape from its clutches. The two chief things that the reformers insisted on were the supremacy of the Bible over the Church and that salvation was by faith alone.
It is significant that the Lord said to this assembly, “I have not found thy works complete.” What began in the power of the Spirit lapsed into cold, formal, dead orthodoxy. The reformers turned to the State for protection from the persecution of the Church of Rome and established the great national churches in Protestantism that still exist today. The assembly at Sardis represents the condition of things in Christendom after the impulse of the Reformation had passed. It is a description of what the reformers fell into—Protestantism. Sad to say, the reformers came out of Romanism, but unfortunately Romanism did not altogether come out of them. Hence, the Protestant churches have a lot of Romish principles and practices.
Again, the Lord’s coming is mentioned in Sardis. It is actually His Appearing, which occurs after the Great Tribulation (Rev. 3:33Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. (Revelation 3:3)). It means that Protestantism will continue until the Rapture, and beyond it. The religion of Christianity, as far as outward Church practice is concerned, will be destroyed in the middle of the prophetic week, but the lifeless professors connected with it will continue on to be judged at the Appearing of Christ. Like Thyatira, what Sardis represents in the Christian world is also easily identifiable today in the great national Protestant churches and the dissenting church organizations that have come out of them.
The assembly in “Philadelphia” represents a movement in the Church that began in 1827 A.D (Rev. 3:7-137And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; 8I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. 9Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. 10Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. 11Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 12Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 13He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:7‑13)). “Philadelphia” means “brotherly love” and signifies the happy state of a remnant testimony of believers who were exercised to return to first principles in regard to assembly order and practice.
The Lord presents Himself to this church in a three-fold way. In apprehending Him in these characteristics, three great things resulted at that time.
First, the Lord said, “He that is holy, He that is true.” Exercised Christians saw the Lord in His true character and understood that to have fellowship with Him, holiness and truth were required of them. This led them through various exercises in regard to separation from evil. It resulted in them breaking all unequal yokes—secular and ecclesiastical (2 Tim. 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)).
Secondly, the Lord presents Himself as having “the key of David.” This is a reference to the Old Testament prophecies concerning the Messiah of Israel (Isa. 22:2222And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. (Isaiah 22:22)). They are prophecies connected with the promises made to David regarding Christ who would come out of his lineage to reign in His kingdom. At that time, the Lord opened to the saints an understanding of prophetic subjects. There resulted a general awakening and interest in prophecy in the Christian profession. In learning prophetic subjects, they discovered that the Church had no part in the future earthly blessings of Israel but had its own distinct and heavenly blessings. They were given to see the true nature and calling of the Church, as well as its practical arrangements for worship and ministry while on earth. The full revelation of Christian truth that was once delivered to the saints (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)) was recovered at this time—including the truth of the Lord’s coming (the Rapture).
Thirdly, the Lord presents Himself to this church as “He who opens and no man shall shut, and shuts and no man shall open.” This points us to the fact that what happened at that time was a sovereign movement of God, that no man or devil could stop. Apprehending this, gave those connected with this testimony the courage to meet together for worship and ministry according to the simplicity of Scripture, and there was no man that could forbid it (compare Acts 28:3131Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. (Acts 28:31)).
It is significant that this church is marked by having “a little power.” They had the same spiritual power that the early Church had (Acts 4:3333And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. (Acts 4:33)), but it was “little.” Hence, this revival was not a large-scale movement in the world. It had no great worldly status, as did the Catholic Church and the churches of Protestantism. Keeping His “Word” also marked this church. Historically, those connected with this movement were known for being students of the Scriptures (Acts 17:1111These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. (Acts 17:11)). This church is also marked by not denying His “name.” They forsook all denominational names and titles and were happy to meet simply in His name alone (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)).
They are commended for keeping the Word of His “patience,” which is an aspect of the truth that has to do with the hope of the Lord’s coming (vs. 10). Keeping it (not just knowing it) made them heavenly strangers in this world. Hence, as pilgrims they did not involve themselves with the political affairs of the world. The Lord promises this church that He would come “quickly” (vs. 11). This refers to the imminence of His coming, which was particularly before them.
The Lord warned the Philadelphians of the danger of letting go of what they had been given, and consequently losing their “crown” (vs. 11). A Philadelphian’s ever-present danger is surrendering the truth that God had given him. Even so, this is exactly what has happened with some who have been connected with this movement. They have given up bits and pieces of the truth recovered in this period and have been drawn away and scattered into divisions among brethren and into the denominational churches.
It is significant that Philadelphia is the only one of the four churches that goes on to the end that the Lord finds nothing to judge. Unlike the other churches, there is not one word of condemnation given to them. They are not called to “repent,” as was the case with the other churches, because they were already in a state of repentance. They felt the broken and ruined state of the Church at large and confessed their part in its public failure (compare Daniel 9; Ezra 9; Nehemiah 9). It is clear, therefore, that this is a corporate testimony that the Lord approves of. It is obvious that this is the ecclesiastical position where the Lord wants us to be.
Since the Lord mentions His coming for those in Philadelphia, we know that what this church represents goes on to the Rapture. We can rejoice that there is some ecclesiastical position out there in Christendom existing today that meets the Lord’s approval. However, since this testimony bears a remnant character, it is not easily identified in Christendom, as are Thyatira and Sardis. It may take some exercise and a little searching to find it.
Laodicea
The assembly at “Laodicea” represents a condition in the Church that grew out of what took place in Philadelphia (Rev. 3:14-2214And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:14‑22)). This began in the latter half of the 19th century. What is described in Laodicea answers to the Church’s testimony in its closing days. “Laodicea” means, “the rights of the people,” and it denotes the modern democratic ideas that have influenced the Church in these last days. The forming of independent churches that choose their elders and nominate their Pastors characterizes this last period. The result is that many so-called “evangelical” churches have sprung up in Christendom.
Laodicea is descriptive of a sector in the Christian testimony that is characterized by self-sufficient greatness that imagines itself to be endowed with spiritual riches and powers, but really is “wretched, and miserable, and poor, and blind, and naked.” Instead of the Lord assessing the state of the assembly in Laodicea, as He does with the previous churches, the Laodiceans put Him outside their door and assumed His place and assessed their own condition as being right and good! This is quite incredible. The state of those in Laodicea was “lukewarm” and so obnoxious to the Lord that He announced that He was “about to spue” it out of His mouth. This will occur at His coming—the Rapture.
Laodiceanism is having Philadelphian light and truth but without the power of it in our walk. It is the holding of truth recovered in Philadelphian times (or parts thereof) nominally or intellectually, but without it having any moral bearing on one’s life. For example, most evangelical Christians believe in the truth of the Lord’s coming (the Rapture) at any moment, but with many, it has had little or no practical effect on their personal lives. As a result, instead of it making the Church more pilgrim-like in character, the Church has become worldlier than ever.
This church is marked by gross indifference to the claims of Christ. It is portrayed as a Christless church having put the Lord of glory outside of its door. It’s hard to believe that they had the audacity to excommunicate the Head of the Church—at least in practice! Such is the pitiful condition that marks modern Christendom in these last days. This is the solemn picture in which chapter 3 closes, and with it, the Church’s history on earth.
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Looking over what these four churches represent, we see that there is only one corporate testimony of the four of which the Lord approves. If He has chosen to put His name somewhere on earth, and He is gathering Christians there (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)), Philadelphia would have to be it. We cannot think that the Spirit of God would lead people anywhere but to that which meets the Lord’s approval. The personal exercise of every Christian should be to be identified with what Philadelphia represents, though it may be carried on in much weakness.
The last two churches describe ecclesiastical sectors in Christendom, but they also describe two spiritual states in the Church. It is possible, therefore, to be connected with Philadelphia’s ecclesiastical position but be in a Laodicean state. The book of Malachi illustrates this point. The people in that day were in a right position (at Jerusalem) but in a wrong condition (spiritually). Therefore, the moment we think that we are Philadelphia, we prove that we are Laodicea. True Philadelphians are not occupied with themselves and their testimony; they are occupied with the Lord and trying to please Him.
The One Gathering Center in the Old Testament Is a Type of the One Gathering Center In Christianity
The truth of God having one divine gathering center can be traced through the Old Testament. We cannot think that the divine center of gathering in the Old Testament has no counterpart in the New Testament. In fact, His center in the Old Testament is actually a type of His gathering center in Christianity.
Abraham on One of the Mountains of Moriah
The truth of a divine gathering center is first seen in Genesis 22. God had a specific “place” where He wanted Abraham to offer up His son Isaac for a burnt offering. It is significant that it was not any place in Moriah, but on “one of the mountains” to which God would direct him (vs. 2). He didn't say to Abraham, "Go to a mountain of your choice...." It was not a question of Abraham choosing the place, but God. It was the very place that the Lord chose to have His people to gather for their worship in the land of Canaan many years later (Deut. 12:5-75But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: 6And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: 7And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee. (Deuteronomy 12:5‑7); 2 Chron. 6:66But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. (2 Chronicles 6:6); Psa. 78:6868But chose the tribe of Judah, the mount Zion which he loved. (Psalm 78:68); Psa. 132:1313For the Lord hath chosen Zion; he hath desired it for his habitation. (Psalm 132:13)). Jerusalem was built there, and the temple was erected on that spot (2 Chron. 3:1; 5:13-141Then Solomon began to build the house of the Lord at Jerusalem in mount Moriah, where the Lord appeared unto David his father, in the place that David had prepared in the threshingfloor of Ornan the Jebusite. (2 Chronicles 3:1)
13It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; 14So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God. (2 Chronicles 5:13‑14)). It was the very place where God’s Son would become a sin offering and accomplish redemption through His work on the cross (Luke 9:3131Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. (Luke 9:31); Matt. 20:18-1918Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. (Matthew 20:18‑19)). It appears that God had His eye on that place from the moment He laid the foundations of the earth. The place that God chose (Jerusalem) is a type of His gathering place in Christianity.
The fact that God said to Abraham, “Which I will tell thee of ... ” indicates that there would be a need for divine guidance to find “the place.” Notice also: there was seeing the place afar off (vs. 4), which would imply apprehending the truth of the one gathering center. And then there was going there (vs. 9); this implies the exercises of heart in regard to being led to the place. Abraham had the eye to see the place, and he also had the energy to seek and find it. God desires that we would have both. This means that being led to the place of God’s appointment is not a mere intellectual exercise.
In going to this place to “worship,” Abraham left the “young men” behind with the “ass.” This tells us that the energy of nature (the young men) must be put in the place of the flesh (the asses). These things need to be out of the way when seeking to be guided by the Lord. Personal preferences and natural likes and dislikes have nothing to do with it. It also tells us that in going to “the place,” we may have to leave friends and acquaintances behind who do not see what we see in the place.
How many mountains were there in “the land of Moriah?” We don’t know, but we do know that God had “one” and only one in mind to which Abraham was to go. There was only one mountain that had “a ram caught in the thicket by its horns”—a type of Christ (vs. 13). If Abraham had gone to any other mountain in Moriah, he would not have seen this incredible sight. When Abraham got there, he “lifted up his eyes” and saw the ram (vs. 13). If he hadn’t done this, he would have missed this sight, even though he was at the place. This would tell us that it’s possible to be where the Lord is in the midst, but miss the object to which the Spirit of God would focus our hearts’ attention—Christ in the midst.
The Gathering Center is a Person
This prophecy indicates that “Judah” (the Jews) would retain its place in the land “until” Christ came, and then after that the “sceptre” would depart from them. This happened when Titus and the Romans conquered the land and scattered the Jews (70 AD). The prophecy goes on to say that after that “Shiloh” would become the gathering Center of all nations. This will happen in the Millennium (Zech. 2:1111And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. (Zechariah 2:11); Psa. 47:99The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. (Psalm 47:9)). The word, “people,” in this verse, should be translated “peoples” (plural), which refers to the Gentile nations being gathered to Him.
The great point to see in this prophecy is that God’s gathering center is not only a geographical place on earth; it is also a Person—the Lord Himself. Hence, in these first two references to God’s gathering center in Scripture, we learn that He has a PLACE to which He has chosen to gather His people for worship (Gen. 22), and there is a divine PERSON who is there in the midst—the Lord (Gen. 49).
The One Place Foretold in Deuteronomy 12
It is significant that the characteristics that marked the place of God’s appointment in the Old Testament are the same in principle of the place of the Lord’s appointment in Christianity. Some of these corresponding features are:
• Jerusalem was the place that the Lord had “chosen” for Israel to gather—the people did not choose it (Deut. 12:55But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: (Deuteronomy 12:5); 2 Chron. 6:66But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. (2 Chronicles 6:6)). Similarly, the ground the Lord has chosen in Christianity for Christians to meet together is not wherever they choose to meet, but “where” He has chosen (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20); Luke 22:7-107Then 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. (Luke 22:7‑10)).
• Jerusalem was the place where the Israelites were to offer their sacrifices to God, and not in any other place (Deut. 12:6, 11-146And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: (Deuteronomy 12:6)
11Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: 12And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. 13Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: 14But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. (Deuteronomy 12:11‑14); Lev. 17:1-91And the Lord spake unto Moses, saying, 2Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the Lord hath commanded, saying, 3What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, 4And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the Lord before the tabernacle of the Lord; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: 5To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the Lord, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the Lord. 6And the priest shall sprinkle the blood upon the altar of the Lord at the door of the tabernacle of the congregation, and burn the fat for a sweet savor unto the Lord. 7And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations. 8And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, 9And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the Lord; even that man shall be cut off from among his people. (Leviticus 17:1‑9)). Similarly, Christians should meet together to break bread and worship only at the place of the Lord’s choosing.
• Jerusalem was the place where the Israelites were to have happy fellowship with their brethren (Deut. 12:7, 12, 18; 14:267And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee. (Deuteronomy 12:7)
12And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. (Deuteronomy 12:12)
18But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto. (Deuteronomy 12:18)
26And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household, (Deuteronomy 14:26)). Similarly, the center of gathering today is a place for not only worship and ministry, but also fellowship (Acts 2:4242And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)).
• Jerusalem was the place where Israel held their yearly feasts (Deut. 16:2, 6, 11, 15-162Thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place his name there. (Deuteronomy 16:2)
6But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. (Deuteronomy 16:6)
11And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there. (Deuteronomy 16:11)
15Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. 16Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty: (Deuteronomy 16:15‑16)). Similarly, all assembly meetings are to be held on the same ground of gathering.
• Jerusalem was the place where administrative binding decisions were made (Deut. 17:8-138If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the Lord thy God shall choose; 9And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment: 10And thou shalt do according to the sentence, which they of that place which the Lord shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: 11According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13And all the people shall hear, and fear, and do no more presumptuously. (Deuteronomy 17:8‑13)). Similarly, those at the center of gathering in Christianity have authority to act in the Lord’s name in making binding decisions (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); 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)).
• Jerusalem was the place where Israel was to gather to hear and learn the truth of God’s Word (Deut. 31:11-1311When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. 12Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law: 13And that their children, which have not known any thing, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it. (Deuteronomy 31:11‑13)). Similarly, the Lord would have believers to be together to learn “the apostles doctrine” at the place of His appointment (Acts 2:4242And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. (Acts 2:42)).
• Jerusalem was the place where prayer was made (1 Kings 8:28-2928Yet have thou respect unto the prayer of thy servant, and to his supplication, O Lord my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day: 29That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. (1 Kings 8:28‑29)). Similarly, in Christianity we have prayer meetings at the place of His appointment (Acts 2:42; 4:23-3142And 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. (Acts 4:23‑31)).
It is significant that these characteristics that marked the place of God’s appointment in the Old Testament are the same, in principle, that mark the place of the Lord’s appointment in Christianity (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)). It is also remarkable that in all of the many references in Deuteronomy to this “place,” there is no mention of where it was. As Israel’s history unfolds in the pages of the Word of God, we learn that it was Jerusalem (Psa. 132:1313For the Lord hath chosen Zion; he hath desired it for his habitation. (Psalm 132:13); 1 Kings 11:13, 32, 36; 14:21; 15:413Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. (1 Kings 11:13)
32(But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) (1 Kings 11:32)
36And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. (1 Kings 11:36)
21And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess. (1 Kings 14:21)
4Nevertheless for David's sake did the Lord his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: (1 Kings 15:4); 2 Chron. 6:66But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. (2 Chronicles 6:6), etc.). It is not mentioned in Deuteronomy because the Lord wanted His people to be exercised about seeking it when they got into the land (Deut. 12:55But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: (Deuteronomy 12:5) – “seek”). This suggests that to traffic in truth before we are prepared to walk in it tends to make it merely an intellectual exercise, and the Lord does not want that.
Shiloh and Jerusalem
The Lord bore with it and allowed them to have Shiloh (the town) as their center. It was given to them provisionally to bring out the state of the people—similar to the Lord allowing the people to choose King Saul. Israel needed to learn some lessons in regard to these things and in themselves, and God used Shiloh to do that. When their center was at that place, everything went wrong, and they failed in every way. Consequently, God allowed the ark to be carried away by their enemies (1 Sam. 4:10-1110And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. 11And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain. (1 Samuel 4:10‑11)). The Lord “forsook” Shiloh, which was in “the tribe of Ephraim” (Jer. 7:1212But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. (Jeremiah 7:12); Psa. 78:60, 6760So that he forsook the tabernacle of Shiloh, the tent which he placed among men; (Psalm 78:60)
67Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: (Psalm 78:67)), and then when David came on the scene, He chose “the tribe of Judah” and “mount Zion” (Psa. 78:68-6968But chose the tribe of Judah, the mount Zion which he loved. 69And he built his sanctuary like high palaces, like the earth which he hath established for ever. (Psalm 78:68‑69)).
This happened as a result of certain exercises that David went through in regard to the place of the Lord’s choosing (Psa. 132). God marked it out for him by causing “fire” to fall from heaven on the spot where he made a burnt offering. It was a sign that the Lord accepted his offering, and by it he discerned that it was the place where the house of the Lord was to be built (1 Chron. 21:26-27; 22:126And David built there an altar unto the Lord, and offered burnt offerings and peace offerings, and called upon the Lord; and he answered him from heaven by fire upon the altar of burnt offering. 27And the Lord commanded the angel; and he put up his sword again into the sheath thereof. (1 Chronicles 21:26‑27)
1Then David said, This is the house of the Lord God, and this is the altar of the burnt offering for Israel. (1 Chronicles 22:1)). When David brought the ark to that place and his son (Solomon) built the temple there, God again identified that spot as being the place of His choosing by causing “fire” to fall from heaven a second time (2 Chron. 7:11Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house. (2 Chronicles 7:1)), and the Shekinah glory cloud, that signified the Lord's presence, rested there (2 Chron. 5:13-1413It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; 14So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God. (2 Chronicles 5:13‑14)). It was the Lord's authorization of the place which He had chosen to gather His people for sacrifices and worship.
The Revolt Against the One Center in Jerusalem
Not long after God established Jerusalem as the place of His appointment, there was an attack on the truth of the one center of gathering in Israel. As mentioned earlier, the enemy came in and took ten of the twelve tribes away from the center under the revolt of Jeroboam (1 Kings 11-12). There was fault on both sides, but that did not justify the division. It shows us that the enemy has a particular hatred for this truth, and it is no different today.
People might eat the Passover in Bethel or in Dan, and call it the Passover, and it may have looked like the Passover in Jerusalem. Those who kept it in those false centers may have sincerely believed that it was the Passover. They may even have mocked the truth of there being one center in Israel by saying that those in Jerusalem were proud and arrogant, and were making high claims. But the truth of the matter is that there remained only one center in Israel that the Lord owned with His presence—Jerusalem.
The Time of Hezekiah
Even when it was late in Israel’s history, and there had been much failure on the part of the people, in Hezekiah’s day, God still owned Jerusalem as His one center of gathering. Things had not changed even though it was many years later. This shows that the passage of time does not alter God’s principles of gathering.
When Hezekiah and those with him in Jerusalem kept the Passover, they sent messengers throughout all the tribes of Israel reminding them that God wanted them to keep the feast at Jerusalem, but most of them rejected it (2 Chron. 30). But it didn’t change the truth of the one center. Nevertheless, some from a few of the tribes “humbled themselves and came to Jerusalem” (vs. 11). This shows that the point of departure is the point of restoration and that humbling oneself is needed to make this moral journey to the center.
The One Gathering Center During the Millennium
In a coming day, when Israel will be restored and brought back to their land, the Lord Himself again will be the gathering center in Jerusalem. “Unto Him shall the gathering of the peoples be” (Gen. 49:1010The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:10); Psa. 50:55Gather my saints together unto me; those that have made a covenant with me by sacrifice. (Psalm 50:5); Psa. 99:1-21The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. 2The Lord is great in Zion; and he is high above all the people. (Psalm 99:1‑2); Ezek. 43:5; 48:355So the spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house. (Ezekiel 43:5)
35It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there. (Ezekiel 48:35); Zeph. 3:55The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. (Zephaniah 3:5), etc.). During the Millennium it will be God’s earthly center for His earthly people.
The Lord’s Table
“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 a symbolic term that signifies the ground of fellowship upon which God would gather the members of Christ’s body for worship and ministry. A table in Scripture symbolizes fellowship; in this case it is the 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)), where the Lord’s authority is recognized and bowed to. This is why it is called the “Lord’s” Table. It is not identical to “the Lord’s Supper” (1 Cor. 11:2020When ye come together therefore into one place, this is not to eat the Lord's supper. (1 Corinthians 11:20)), though it is often confused with it. Christians will use the two terms inter-changeably—not realizing that they are two different things. The Lord’s Supper is a literal ordinance that Christians partake of in the breaking of bread, whereas the Lord’s Table denotes the ground of the spiritual principles on which the Lord gathers Christians to His name, where His authority is recognized in their midst.
It is not correct, therefore, to say that we come to the Lord’s Table on the Lord’s day. If we have been received into fellowship at the Lord’s Table, we are there 7 days a week, 24 hours a day. Under normal conditions, we come to the Lord’s Table once, but we partake of the Lord’s Supper at a specific hour on the Lord’s day. Therefore, neither would it be accurate to say, “Brother so and so stood up at the Lord’s Table to give thanks ... ” We know what is meant, but it would be more correct to say that he stood up at the Lord’s Supper to give thanks for the emblems. The Lord’s Table is not a literal table that brethren set in the middle of a room upon which the emblems for the breaking of bread are set. Nor should we think that the Lord’s Table is a mystical thing in heaven that all Christians are at. It is, rather, symbolic of the true ground of gathering on earth where the Lord gathers believers. All Christians should be at the Lord’s Table, but because of the confusion and great scattering of believers in Christendom, relatively few are there.
When a person is received into fellowship, he is received to “the Lord’s Table” wherein he has the privilege of eating “the Lord’s Supper.” If a person is “put away” under an administrative act of judgment by the assembly (1 Cor. 5:1313But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:13)), he is put away from the Lord’s Table, not merely the Lord’s Supper. That is, he is put outside the fellowship of the saints gathered to the Lord’s name as a whole, which would include the privilege of partaking of the Supper. Some think that the eating mentioned in 1 Corinthians 5:1111But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. (1 Corinthians 5:11) ("with such a one not to eat") is referring to eating the Lord’s Supper. Hence, they conclude that we are not to break bread with the person who has been put out, but we can have fellowship with him otherwise. This is essentially putting a person away from the Lord's Supper but not the Lord's Table, which Scripture does not teach. Scripture says that the putting away is to be "from among yourselves"—which is broader than the fellowship at the Supper. The eating that the Apostle is referring to is any kind of eating—that in the breaking of bread or at a common meal in our homes. The J. N. Darby Translation says, “Not to mix with him; with such a one not even to eat”—which is a symbol of social fellowship.
Scripture is clear that there is one Lord’s Table—there is no mention of the Lord having many “tables.” The saints gathered to the Lord’s name at the Lord’s Table may break bread in many places around the world, but it is one table—one ground of fellowship. The Lord only owns one ground of fellowship to which Christians are gathered in this world.
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In reviewing these Scriptures, we would have to conclude that the Lord’s presence (in the collective sense in which we have been speaking) could only be in one place in Christendom. And if this is true, then He couldn’t be in every place where Christians gather—even though Christians may be well meaning in their gathering together. It is quite simple; if the Lord gave His presence to the many places where Christians meet (as 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)), He would be condoning those false positions. If the Spirit of God has led Christians to form various fellowships apart from one another, then He is the Author of the God-dishonouring divisions in Christendom! This couldn’t be so. The respected Bible teacher, Mr. W. Potter, said, “Suppose the Lord gave His presence now to the different denominations, what would He be doing? He would be sanctioning what is contrary to Him. He can’t do that.” He also said, “You don’t mean to imply that the Lord is not in the midst of any others in the same sense? Decidedly He is not.