As mentioned, in a Scriptural assembly there will be liberty for various brothers to exercise their priesthood and gift, but we must not think that such an assembly has no government. Scripture indicates that there is such a thing as rule (administrative leading) in the Church. A Scripturally gathered assembly will have those who will take the lead administratively to insure that holiness and order are maintained, but this will not be in any formal way.
The Lord’s normal means of guiding a local assembly in its administrative responsibilities is through those who “take the lead” (1 Thess. 5:12-13; Heb. 13:7, 17, 24; 1 Cor. 16:15-18; 1 Tim. 5:17 – J. N. Darby Trans.). This phrase in the KJV has been translated, “Them that have the rule over you,” but it is a little misleading, and makes us think that there is a special caste of men who are “over” the flock—i.e. the clergy. It is a clear proof that the KJV has been in the hands of the ecclesiastics who influenced the translators somewhat. (The use of the word “bishop” in the text is another example. It should be translated, “overseer” or “oversight.”)
Taking “the lead” in this capacity does not refer to leading in public teaching or preaching but to the administrative affairs of the assembly. To confuse these two things is to misunderstand the difference between gift and office, which are two distinct spheres in the house of God. Some of those who “take the lead” may not teach publicly at all, but it is very good and helpful when they can (1 Tim. 5:17). These men should know the principles of the Word of God and be able to lay them out so that the assembly might understand the course of action that God would have it to take in a particular matter (Titus 1:9). These men do not appoint themselves to this role, nor are they appointed by the assembly—as is the case so often in the Church today—but they are raised up by the Holy Spirit for this work (Acts 20:28). The assembly will know them by their devoted care of the saints, their knowledge of Scriptural principles, and their judgment being sound.
There are three words used in the epistles to describe these responsible leaders in the local assembly.
• Firstly, “elders” (Presbuteroi). This refers to those advanced in age—it implies maturity and experience. However, not all aged men in the assembly necessarily function in the role of leaders (1 Tim. 5:1; Titus 2:1-2).
• Secondly, “bishops [overseers]” (Episkopoi). This refers to the work that they do—shepherding the flock (Acts 20:28; 1 Peter 5:2), watching over souls (Heb. 13:17), and giving admonition (1 Thess. 5:12).
• Thirdly, they are called “guides [leaders]” (Hegoumenos). This refers to their spiritual capacity to lead and guide the saints.
These are not three different positions in the assembly but three aspects of one work that these men do. This can be seen in how the Spirit of God uses the terms inter-changeably—see Acts 20:17 with 20:28, and Titus 1:5 with 1:7. In the book of Revelation those in this role are referred to as “stars” and also as “the angel of the [local] church” (Rev. 1-3). As “stars” they are to bear witness to the truth of God (the principles of His Word) as light bearers in the local assembly, providing light on various subjects that the assembly might be confronted with. This is illustrated in Acts 15. After hearing of the problem that was troubling the assembly, Peter and James gave spiritual light on the matter. James applied a principle from the Word of God and gave his judgment as to what he believed the Lord would have them to do (vss. 15-21). As “the angel of the church,” they act as messengers to carry out the mind of God in the assembly in the performance of the thing. This is also illustrated in verses 23-29.
As mentioned, there is no official appointment of elders/overseers/guides to this work today, as there was in the early Church (Acts 14:23; Titus 1:5), because there are no apostles (or delegates from apostles) on earth to ordain them. This does not mean that the work of oversight cannot go on. The Spirit of God is still raising up godly men to exercise oversight in Scriptural assemblies (Acts 20:28). These surely would be those whom an apostle would ordain if he were here today.
In Paul’s farewell address to the Ephesian elders, he gives a description of the character and work of an elder/overseer/guide, using himself as an example (Acts 20:17-35). First, he outlines what they are to be:
• Consistent (vs. 18).
• Humble (vs. 19).
• Compassionate (vs. 19).
• Persevering (vs. 19).
• Faithful (vs. 20).
• Committed (vss. 21-24).
• Energetic (vss. 24-27).
And then he outlines what they are to do:
• Shepherd the flock (vs. 28). This would involve being a model to the saints (1 Peter 5:3), teaching them (1 Tim. 3:2; Titus 1:9), guiding/counselling them, etc. (Heb. 13:17).
• Watch against two ever present dangers—wolves entering in and men arising and drawing away disciples (vss. 29-31).
• Use the resources God has given for that work—prayer and the Word of God (vs. 32).
• Have a ministry of giving (vss. 33-35).
The Maintenance of Holiness and Order
The purpose of Church government is to maintain holiness and order in the house of God. This predominantly has to do with two things:
• Care in what comes into the assembly. This involves reception principles.
• Care of what (or who) is in the assembly. This involves Church discipline, if need be.
Reception Principles
Care for the Lord’s glory, in regard to what we bring into fellowship, is something that is almost non-existent in Christendom today. Nevertheless, the Bible teaches that the assembly must be careful not to bring someone into fellowship who may be involved in evil; whether it is moral, doctrinal, or ecclesiastical. The principle is simple. If a local assembly is responsible to judge evil in its midst by excommunicating evil-doers (1 Cor. 5:12), then it naturally follows that it must be careful what or who it brings into its midst.
It has been rightly said that the local assembly is not to have an open fellowship, nor is it to have a closed fellowship, but rather, a guarded fellowship. The assembly is to receive to the Lord’s Table every member of the body of Christ whom Scriptural discipline does not prohibit. While every Christian has a title to be at the Lord’s Table, every Christian does not necessarily have the privilege to be there, because his privilege may be forfeited by his engagement in some evil.
Who Decides Who Should Be In Fellowship?
It is important to understand that the brethren in the local assembly do not decide what is suitable to the Lord’s Table and what is not—the Word of God does. This is because it is not their table: it is “the Lord’s table” (1 Cor. 10:21). Personal preferences of those in the assembly have nothing to do with reception; the Word of God decides all. If there is no Scriptural reason why a person should be refused, the person is received. If a believer has been baptized, is sound in the faith, and is godly in walk, there is no reason why he should be refused. Knowledge of Scripture is not a criterion. A person may be a simple believer, but Scripture says, “Him that is weak in the faith receive ye, but not to doubtful disputations” (Rom. 14:1).
However, whether one is sound in the faith and godly in walk often cannot be determined immediately. The greater the confusion from which a person comes within the Christian testimony or in the world, the more difficult it may be to determine. If this is the case, then wisdom would dictate that the assembly should ask the person desiring to be in fellowship to wait. This does not mean that the assembly is saying that the person is connected with evil. He could be, but they simply do not know, and they should wait until they are satisfied that he is not; because they are ultimately responsible to God for whom they bring into fellowship. Scripture says, “Lay hands suddenly on no man, neither be partaker of other men’s sins” (1 Tim. 5:22). This verse is speaking of personal fellowship on an individual basis, but the principle is broad enough to guide the saints in collective assembly fellowship at the Lord's table. It should not offend a mature and godly believer who desires to come into fellowship, for certainly, no godly Christian would expect the assembly to violate a principle of Scripture. In fact, it should give him confidence that he is coming into a company of Christians where there is a concern for the Lord’s glory and the purity of the assembly.
Are Personal Testimonies Enough?
Another principle that the assembly, functioning Scripturally, will use is that it will not do anything in the mouth of one witness. Things having to do with the assembly must be done according to the principle: “In the mouth of two or three witnesses shall every word [matter] be established” (2 Cor. 13:1). Compare also John 8:17 and Deuteronomy 19:15. Accordingly, the assembly is not to receive persons on the basis of their own testimony. Naturally, people give a good report of themselves, as the Scripture says, “All the ways of a man are clean in his own eyes” (Prov. 16:2). And again, “He that speaketh of himself seeketh his own glory” (John 7:18). This is why a person desiring to come into fellowship may be asked to wait until others in the assembly have gotten to know him or her, so that it can receive him on the basis of the testimony of others.
This is a principle that runs throughout Scripture. Even the Lord Jesus Christ, the Lord of Glory, submitted to this principle when He presented Himself to the Jews as their Messiah. He said, “If I bear witness of Myself, My witness is not true [valid]” (John 5:31). He then proceeded to give four other witnesses who testified as to who He was: John the Baptist, His works, His Father, and the Scriptures (John 5:32-39). While having many witnesses to authenticate His Messiahship, the Lord warned the Jews that there was a day coming when the nation would receive a false messiah (the Antichrist) without witnesses. He said, “Another shall come in his own name, him ye will receive” (John 5:43). Thus, the Lord denounced the practice of receiving someone on the grounds of his or her personal testimony alone.
Acts 9:26-29 gives us an example of the carefulness the early Church had in receiving someone into fellowship. When Saul of Tarsus got saved, he desired to come into fellowship with the saints at Jerusalem, but was refused. Even though everything he may have said to the brethren in Jerusalem about his personal life was true, still he was not received on his own testimony. It was not until Barnabas took Saul and brought him to the brethren, and testified of Saul’s faith and character—so that there was the testimony of two men—that they received him. Thereafter, “he was with them coming in and going out at Jerusalem” (Acts 9:28).
The Test of a Person's Profession
Another principle in receiving is that there is such a thing as putting a person’s profession to the test. If a man says that he is a Christian, he is to prove it by departing from all known sin. Second Timothy 2:19 says, “Let everyone that nameth the name of Christ depart from iniquity.” (See also Revelation 2:2 and 1 John 4:1.) If a person will not depart from iniquity, he is not true to his confession. This is especially important in a day of ruin in the Christian testimony where all kinds of evil doctrine and practice abound.
If a person holds bad doctrine, it is clear that the assembly is not to receive him, for it will be in fellowship with the evil teaching. (Compare 2 John 9-11.) We do not speak of differences people may have on topics such as baptism but of things that touch the foundations of the Christian faith. Scripture says, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God” (Rom. 15:5-7). If a person who held some evil teaching were received, how could the assembly “with one mind and one mouth glorify God?” They would be speaking one thing, and this person would be speaking another. It would be confusion. The Apostle Paul said to the Corinthians, “Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10).
Ecclesiastical Associations
With ecclesiastical evil, patience and discernment are required in perceiving it in a person. There is a difference between someone being associated with clerical error out of ignorance and someone actively upholding and promoting it. A believer, who is ignorant of God’s Scriptural order for Christian worship and ministry, may come to the assembly from a man-made denomination that practices a clerical order of things and want to break bread at the Lord’s Table. Even though he may be associated with ecclesiastical error, he is not at that point, in ecclesiastical evil. And if such a person is known to be godly in walk and sound in doctrine, there should be no hindrance to allowing him to break bread, even though he has not formally severed his association with that denomination.
The great question is, “When does ignorance of ecclesiastical association become ecclesiastical evil?” We believe the answer is when the person’s will is involved. To ascertain this requires priestly discernment on the part of the assembly. In such cases, the assembly needs to be much cast on the Lord to know His mind in the matter. Under normal conditions, the brethren should allow him to break bread, trusting that God has been working in his heart—and that he will, after being at the Lord’s supper, leave that ground he has been on formerly, and continue with those gathered to the Lord’s name.
This principle is seen in 2 Chronicles 30-31. Hezekiah called the people of Judah, and those from the departed ten tribes, to come to the divine center in Jerusalem and partake of the Passover. He did not insist on them destroying their idols before they came. After they did come, and enjoyed the Passover in Jerusalem, they went home and destroyed their idols and images. (We are not insinuating that the man-made denominations in Christendom are akin with idolatry. We are only speaking of the principle of a person disconnecting himself from prior religious error.) The interesting thing to note here is that Hezekiah had not told them to do it! It was a response from their hearts that came purely from their being in the Lord’s presence in Jerusalem. However, if a person wants to continue to go to both places regularly, it should not be permitted. J. N. Darby remarked, “Difference in ecclesiastical views is not a sufficient reason for shutting out a soul. But if one wanted to be one day among the brethren, the next day among the sects, I should not allow it, and would not receive such a person; for, instead of using the liberty which belongs to him to enjoy the spiritual communion of the children of God, he puts forward the pretension to change the order of the house of God, and to perpetuate the separation of Christians.” It is clear that such a person is not being honest with either position. He also said that as looseness and corruption in the Christian testimony rises, it will become increasingly more difficult to practice this principle. More discernment will be needed as the days grow darker. In our day this principle is seldom acted on.
The Occasional Visitor
W. Potter said, “I am not happy in having to think at times the Table of the Lord is made, as it were, a convenience. For instance, those with us have relatives visiting them; they are members of some denomination, but come with their relatives to the meeting, and desire to partake with us of the Supper ‘simply as Christians.’ It has seemed to me that an upright conscience and integrity would take them to their church. They simply come for the occasion because they do not care to break away from the friends for the time being. In this I am not happy.
“It has seemed to me that in such cases our responsibility is not to refuse them, but to put before them why we are thus gathered, that our position is a practical protest against the unscripturalness of denominations, and that they, in partaking with us of the Supper in that act, for the time, are identifying themselves with us in this position, which is a protest against that with which they are connected and are confessedly upholding. Are they willing, even for the time being, to identify themselves with us? Where souls are exercised, it is another matter, and it seems to me one would feel quite free in sitting at the Table with them.
“Is not exercise of soul the important thing? Hence no one rule can be laid down. It would surely not be of the Lord to require of a godly, exercised soul connected with any of the, what we may call, orthodox denominations, that he sever his connection with his church, before we allow him to participate with us at the Table. To do this, it seems to me, is to practically deny the ground upon which we are gathered.
“As to those meetings professedly gathered to the Lord’s name, I believe it to be quite another matter. They are professedly gathered to His name, and should know why they are in separation from us and we from them. Should any of them desire to partake of the Table with us, their reasons for this should be inquired into and action taken according to what is found. There is always more intelligence with them, as to divine truth than with those saints in the denominations, and I believe, generally speaking, that they are not as ignorant of the causes of the divisions among us as some of them would sometimes have us think.”
In Israel there were “porters” and “doorkeepers” who watched the gates and kept the doors of God’s house (1 Chron. 9:17-27). Their duty was to let in such as should come in and to refuse admittance to those who should be kept out. Likewise today in a Scriptural assembly there will be this kind of care.
Another Old Testament type illustrates this care in receiving. When the city of Jerusalem, the divine centre on earth where the Lord had put His name, was re-built in the days of Nehemiah, there was great danger from the enemies around them. Consequently, they did not open the gates to allow persons into the city until “the sun was hot [literally ‘midday’]” (Neh. 7:1-3). They made sure there was no trace of darkness around before they received persons into the city. Until that time, those wanting to come in had to “stand by” (wait). As the darkness in Christendom increases in these last days, care of this kind will be needed in receiving.
Church Discipline
A Scriptural assembly will also exercise discipline when it is necessary. If the elders who watch over the flock see a person become defective in some way, they will act to correct it (Heb. 13:17). This will be done for the Lord’s glory, but also out of love for the individual going astray. They will feel responsible to act in this regard because they know that the Word of God says, “If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not He that pondereth the heart consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?” (Prov. 24:11-2) As watchmen upon the wall, they are responsible to “blow the trumpet” to sound a warning in regard to the danger they see. By doing it, they deliver their own souls, for God holds them responsible (Ezek. 33:1-6; Heb. 13:17).
There are three main areas of concern where an individual may become defective. In each case, those who care for the flock and are responsible to maintain holiness and order in the house of God will try to deal with the problem before it gets out of hand. If they can correct the course a person is pursuing before it reaches a point where the assembly must put him away from the fellowship, they have done a good work and have delivered that person from much trouble and sorrow in his or her life (James 5:19-20). This can be done by anyone who cares for the person, but the elders/overseers are firstly responsible in this work. Therefore, they will take certain preliminary actions toward the erring person, depending on the kind of course the person is on. This shows that the greater part of all Church discipline is to be exercised toward a person when he or she is still in fellowship.
The following scenarios give the general procedure. This is admittedly difficult to delineate because these things cannot be regimented and dealt with as though we were consulting a manual or textbook; each case must be handled on its own merit, and no two cases are identical. Scripture assumes that those who do this work are spiritual persons who will handle these cases with “spiritual” discernment (Gal. 6:1; 1 Cor. 2:15).
A Worldly Person—(Defective in Walk)
This would include a large number of moral disorders that a person could get into (1 Cor. 5:11, etc.):
• Those who care for the flock will attempt to “restore” the person overtaken in a fault in the spirit of meekness by going to him with the Word of God (Gal. 6:1; John 13:14). They will seek to reach the person’s heart and conscience in a gentle and caring way in an effort to turn him away from the course he or she may be on.
• If this does not reach the person, the next step will be to “warn” the person in a private rebuke (1 Thess. 5:14). This would be more firm and direct.
• If the person persists in his or her course, but is not in any particular sin that would demand excommunication, those who take the lead in the assembly might encourage the saints to “withdraw” from the person that his conscience may be reached, so that he might judge himself (2 Thess. 3:6-15).
• If a particular sin becomes manifest that requires excommunication, the assembly will have to act in making a binding judgment to “put away” that person from among themselves (Matt. 18:18-20; 1 Cor. 5:11-13).
A Heterodox Person—(Defective in Doctrine)
This would be a situation where a person adopts erroneous doctrines that are heterodox (1 Tim. 4:1; 2 John 9):
• Those responsible in the assembly will attempt to correct the individual as to his error and “enjoin” him to teach no other doctrine than what is orthodox (1 Tim. 1:3).
• If the person insists on teaching his erroneous ideas in the assembly, the assembly is responsible to “judge” his teachings, and call for him to be silent in the meetings (1 Cor. 14:29). This could be called the discipline of silence.
• If the person’s doctrines are blasphemous in nature, touching the Person and work of Christ, the assembly is to excommunicate him. The Apostle Paul did this to Hymenaeus and Alexander, delivering them to Satan that they might be “taught by discipline not to blaspheme” (1 Tim. 1:20). The assembly cannot directly deliver one to Satan as an apostle could do, but it can put him out of its fellowship, where God judges.
• If the saints come in contact with such a person in the Christian profession at large, they are to “withdraw” from such who have erroneous teachings that overthrow the faith of the saints (2 Tim. 2:16-19).
A Divisive Person—(Heretical in Spirit)
This is a person who creates a rift in the assembly, having a party spirit in some cause. This is more of an ecclesiastical evil and usually is the most difficult of all evils to detect. J. N. Darby said, “Ecclesiastical wickedness is always the worst.” Since this is detrimental to the health of the assembly, it must be dealt with.
• The brethren are to identify and “avoid” those who cause divisions and offences in the gathering (Rom. 16:17-18). Note: it is not, “Mark them which follow in divisions,” but those who “cause” divisions. This means that we must distinguish between the leaders and the led when a party spirit arises in an assembly.
• Those who press issues that divide the saints often do it by leading a rebellion against those who take the lead in the assembly. Such who sin by bringing unfounded accusations against an elder, the assembly is to “rebuke before all” (1 Tim. 5:19-20). A public rebuke is in order when someone divides the saints along party lines (Gal. 2:12-14).
• If the person continues to force his issues and divide the flock, the assembly has grounds to excommunicate him. Sowing discord among the brethren is an “abomination” to the Lord (Prov. 6:16-19), and something that is abominable to the Lord should not be in fellowship at His table. Therefore, the person is to be put away.
• If any in the assembly come across a leader of a party who has been put out of fellowship, or has gone out with his party, they are to “admonish” him once and again (Titus 3:10). If there is any further encounter with him, they are to “have done with” him, because he is perverted (Titus 3:10).
Three Reasons for Excommunication
There are three main reasons why the assembly must put away evil persons.
1) The Lord's Glory—The assembly must be careful not to allow the Lord’s name to be associated with evil before the world. When the Corinthians acted for the Lord’s glory and put out the immoral person from their midst, the Apostle Paul wrote commending them, saying, “Behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!” (2 Cor. 7:11) They acted with vehement zeal and revenge for the Lord’s glory.
2) Holiness in the Assembly Must Be Maintained—There are two reasons for this. Firstly, the assembly is God’s dwelling place (Eph. 2:22). It must be kept as a fit place for His holy presence. The Lord dwells in the midst of His people gathered to His name (Matt. 18:20), and therefore the assembly is to keep evil out of its midst so that it remains a fit place for His presence. “Holiness becometh Thine house, O LORD, forever,” is a principle that is true in every dispensation (Psa. 93:5). “He that worketh deceit shall not dwell within My house” (Psa. 101:7; 1 Corinthians 3:17; Num. 5:1-4). The second reason is the leavening character of sin. Scripture teaches that association with evil defiles. The Apostle Paul said, “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump” (1 Cor. 5:6-8; Gal. 5:9-12). If the assembly did not put away evil from its midst, it would not be long before others were affected by it, because “evil communications corrupt good manners” (1 Cor. 15:33).
3) The Correction and Restoration of the Offender—The assembly action of putting someone out of fellowship should also have the good of the erring person in view. He is put out and not socialized with, so that he might be broken down in repentance and restored to the Lord. “I have written unto you, if anyone called a brother be a fornicator, or avaricious, or idolater, or abusive, or a drunkard, or rapacious, not to mix with him; with such a one not even to eat” (1 Cor. 5:11). This refers to not even eating a common meal with the person. When the person is repentant and has judged his sin, the assembly is to receive him back into fellowship. The Apostle Paul said, “Sufficient to such an man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (2 Cor. 2:6-8). This is an administrative action of the assembly in loosing (Matt. 18:18).
The Proper Attitude of the Assembly
In Excommunicating
The assembly should always take the matter up as their sin. Their attitude in excommunicating someone should be that of mourning—owning they have failed in not being able reach him when he was on a course toward the sin. This is what the Corinthians had not done. Paul said to them, “Ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you” (1 Cor. 5:2). Each one in the assembly should search his heart asking himself, “What could I have done that might have stopped this person from falling?” We must see that we have had a part in it, in that we have not shepherded the person properly, or that we have not prayed for that person enough, etc. This is what is referred to as eating the sin offering (Lev. 6:26).
~~~~~~~~~~~~~~~~~~~
Summary: A Scripturally gathered assembly will have those who will take the lead administratively to insure that holiness and order are maintained.