Turning to the Word of God, we see that almost every New Testament writer has foretold that ruin and departure from the Word of God would come into the Christian testimony. Hence, there should be no real surprise to us when we see such departure from God's order in the making of denominational and non-denominational churches.
The “Second” Epistles
The “second” epistles in the New Testament concern themselves particularly with this subject. Each epistle views some aspect of the Christian faith being given up, and thereupon marks out the path for the faithful in respect to it.
• The 2nd epistle to the Ephesians describes the letting go of first love (Rev. 2:1-7).
• The 2nd epistle to the Thessalonians treats the letting go of the blessed hope—the Lord's coming (the Rapture).
• The 2nd epistle of John considers the seriousness of letting go of the doctrine of Christ.
• The 2nd epistle of Peter gives the letting go of practical godliness.
• The 2nd epistle to the Corinthians, among other things, treats the letting go of apostolic authority as found in Scripture.
• The 2nd epistle to Timothy tells us of the letting go of order in the house of God. (This is particularly connected with the subject we are considering.)
The Testimony of Paul
The Apostle Paul warned that there would be a great departure from the Word of God in the Christian profession. He said, “I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30). In his epistles to Timothy, he spoke of those who would make “shipwreck concerning the faith” (1 Tim. 1:19-20), of those would “depart from the faith”—the body of Christian truth (1 Tim. 4:1-3), of those who would “wander from the faith” (1 Tim. 6:10), of those who would “err concerning the faith” (1 Tim. 6:20-21), of those who would be “overthrowing the faith” of others through their erroneous teachings (2 Tim. 2:18), and of those who would become “reprobate concerning the faith” (2 Tim. 3:8). He said there was a time coming when the Christian profession generally would “no longer endure sound doctrine, but turn their ears away from the truth to fables” which have no foundation in the Word of God (2 Tim. 4:2-4). He said that the morals in the Christian testimony would also degenerate to the level of things in the heathen world (2 Tim. 3:1-5; compare Romans 1:28-32). He spoke of impostors rising up professing to know of the truth, who would imitate the miraculous powers of God in an attempt to resist the truth, and they would lead away many (2 Tim. 3:7-8). He also said that things would not get better, but that “evil men and seducers” in the Christian testimony (for that is the context of 2 Timothy 3) would “wax worse and worse” (2 Tim. 3:13). A cursory look at the Christian testimony today tells us that all this has had its sad fulfillment.
The Testimony of Matthew
The Apostle Matthew indicates the same departure in the parables of the kingdom of the heavens. In these parables, the Lord Jesus said that an enemy (Satan) would come and sow “tares among the wheat.” This indicates that there would be an introduction of false and lifeless professors into the kingdom of the heavens. The result would be a mixture of believers (the wheat) and false professors (the tares), which would not be sorted out until the end of the age (Matt. 13:24-30, 38-41).
Matthew records that the Lord Jesus taught the multitudes that a vast system of things would grow out of the original simplicity of Christianity and that at the end it would have no resemblance to what there was at the beginning. He used the figure of a “mustard seed” being planted in the earth and growing out of proportion, until it became a huge tree where the birds of the air would lodge. A large tree in Scripture speaks of dominion and power (Ezek. 31:3-7; Dan. 4:10-11, 2-22, 34). Thus, the Christian profession would develop into a great worldly institution having an aspect of grandeur and pretension to it. It has become a great system of religion, politics, and business. It is a place where men strive for honours, greatness, and power. The “birds of the air” speak of evil spirits (Rev. 18:2) that would get a hold of the minds of men and influence them to teach erroneous doctrines (1 Tim. 4:1).
If we have ever had the opportunity to witness the noise that emanates from a tree full of birds we would understand how apt a picture this is of the confusion that exists in the Christian testimony. The birds are all chirping at the same time, all seemingly having something to say, but their voices are all conflicting. This is just what we hear when we look and listen to the thousand voices of the various so-called churches in Christendom (Matt. 13:31-32).
The Lord went on to speak about the woman who hid “leaven” in “three measures of meal” (Matt. 13:33). This speaks of another aspect of the ruin that has come into the Christian profession. If the birds in the huge tree illustrate the great outward profession that would develop, the leaven in the meal speaks of the great inward corruption that would also permeate Christendom. Leaven in Scripture is a type of evil (Matt. 16:6; Mark 8:15; 1 Cor. 5:6-8; Gal. 5:7-10). The “meal” is a type of Christ, who is “the Bread of life.” He is the spiritual food for the children of God (John 6:33-35, 51-58). Hence the Lord indicated that the professing Church (the woman) would corrupt the food of the children of God by introducing evil doctrine, mixing it with the truth of His Person. This is exactly what has happened. Many evil and erroneous teachings have been associated with the Person of Christ in the vast profession of Christendom.
Thus these three parables in Matthew's gospel indicate that there would be the introduction of evil persons (Matt. 13:24-30), evil spirits (Matt. 13:31-32; 1 Tim. 4:1), and evil doctrines (Matt. 13:33).
Some of the other similitudes of the kingdom in Matthew's gospel also indicate that this same failure would come in. For instance, Matthew 25:1-13 says that the tens virgins “all slumbered and slept.” They were sleeping when they should have been watching.
The Testimony of Peter
The Apostle Peter also spoke of the evil teachings that would rise in the Christian testimony. He said that false teachers would rise up among the saints of God and bring in “damnable heresies” that "many" would follow—to the point where they would call the way of the truth evil (2 Peter 2:1-3; 3:16). Heresy is not teaching evil doctrine (the conventional meaning), but sect making. A “heresy” or a “sect,” by definition, is making a party or a division within the Church that severs itself practically from others and forms its fellowship around a particular view. It’s true that evil doctrine is often connected with sect-making, and this is probably why many Christians think of heresy as teaching things that are heterodox and blasphemous, but heresy in itself is the formation of an outward division in the Church. The subtlest of all heresies is one that develops around some part of the truth to the exclusion of other truths. There may be many true believers that are connected with such heresies. But a “damnable heresy” of which Peter speaks, is a sect that gathers its cause around soul-damning doctrines.
When we look out at the vast profession of Christianity we see all the numerous divisions and sects in the church. We are told that there are well over thousand denominations and non-denominational fellowships today! Thankfully we can say that most of these church groups are not “damnable” heresies, but nonetheless, they are outward divisions in the Church and are sectarian. And let us remember that Scripture says we are to reject heresy because it is a work of the flesh (Titus 3:10-11; 1 Cor. 11:19; Gal. 5:20).
The Testimony of John
While the Apostle Paul warns of those who would “draw back” from the revelation of Christian truth (Heb. 10:38-39), the Apostle John warns of those who would “go forward” and not abide in it (2 John 9). John spoke of this departure as resulting from the work of antichristian teachers. He said, “They went out from us, but they were not of us” (1 John 2:19). The “us” here, and in many other places in John's epistle, is referring to the apostles. Going out from the apostles’ doctrine and fellowship was really the giving up of it. While John was primarily referring to the giving up of doctrine concerning the Person of Christ, we can see that the Christian testimony has not stopped there. Much of that which passes for Church order essentially has no basis from the teachings of the apostles. What we see reminds us of the Lord's word to the Pharisees when He said that they were “teaching for doctrines the commandments of men.” He also said, “Full well ye reject the commandment of God, that ye may keep your own tradition” (Mark 7:7, 9).
The Testimony of Jude
Jude also tells us that certain men would creep in among the Christians unawares and “turn the grace of God into lasciviousness” (Jude 4). He describes the character of those that would corrupt the Christian testimony as; having “gone in the way of Cain,” having “ran after the error of Balaam,” and having “perished in the gainsaying of Core [Korah]” (Jude 11). These three things aptly depict the kind of ecclesiastical error that is prevalent in Christendom today.
Firstly, there is the “way of Cain” which describes the effort to present to God our works as a means of acceptance with God. Cain was a religious man in that he offered a sacrifice, but he presented the work of his own hands to God for acceptance, and consequently, it was rejected (Gen. 4:1-5). His offering had no blood in it, which would figuratively point to the ultimate sacrifice and blood-shedding of the Lord Jesus Christ, without which no one can be blessed of God. A bloodless gospel (which is really no gospel) is being preached today from the pulpits of many churches through which people have been led to believe that they can present their good works to God for acceptance and salvation, even though the Bible clearly indicates that salvation is “not by works of righteousness” (Eph. 2:8-9; Titus 3:5; Rom. 4:4-8).
Secondly, there is “the error of Balaam” which speaks of the willingness to teach things which God has not authorized for money and high honors. Balaam presented himself to Balak and the Moabites as a prophet, and was willing to prophesy for them to the hurt of God's people (Num. 22-24.) Many preachers in Christendom (though perhaps not intending to hurt any of the Lord's people) are likewise teaching hurtful doctrines that are not founded on Scripture and are also striving for high honors in the Church.
Thirdly, there is the “gainsaying of Korah” which is the organizing of a party of men to challenge God's order of priesthood. Korah and his men wanted a position above the people of God, which had not been given to them by God. In the Christian profession there has been a similar organizing of a special class of men to preside over the flock of God, known as the clergy. They freely speak of the flock of God as being “their” flock. This sort of organization may well have come in with good intentions, and there also may be many that presently occupy that place who have equally good motives, but still, it is a system of things that has no foundation in the Word of God. In essence, it challenges the true priesthood of the believer.
The Testimony of the Lord
Finally, the Lord Himself gives His own condemnation of a group of persons whom He said would rise up in the Church—called “the Nicolaitanes” (Rev. 2:6, 15). These people brought impurity into the Christian testimony; and from the meaning of their name, many Bible teachers have concluded that this party was the beginning of clericalism. “Nico” means “to rule;” and “laitan”—which is the same word as laity—means “the people.” The Nicolaitanes apparently sought by some means to rule over the people, and this marks the beginning of the clergy/laity system. The Lord said that the “deeds” and the “doctrines” of the Nicolaitanes were something that He hated, and He still hates it (Rev. 2:6, 15).
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Thus, we have abundant evidence from Scripture—from almost every the New Testament writer—that there would be a great departure from the simplicity in the Christian faith. They forewarned that in their absence there would be a system of things that would develop in the Church which would have no foundation for its existence in the Word of God. Some of todays’ churches have more of this ecclesiastical error than others. But whether it is St. Peters in Rome or the smallest evangelical chapel, most, if not all, have the basic principles of clericalism woven into the fabric of its worship and ministry. The believer instructed in the mind of God cannot but admit that what passes for the Church of God before men barely resembles the Church of God that we read of in the Word of God. We might ask, “What has happened?” In a word, we (the Church) have failed. It is not for us to point our finger and one group or another, because we have all contributed to the breakdown and failure in some way. We need to own our part in the ruin before God, as Daniel did in connection with the ruin in Israel (Dan. 9).
The “One Body” Versus the Many Sects and Divisions
Perhaps the saddest of all these evidences of departure, is that of the many sects and divisions in the Church's testimony before the world. The plain teaching of Scripture is that God hates divisions, because schism and heresy (party-making) are a work of the flesh (Gal. 5:20). How great a contrast to the Lord’s will are these numerous sects and divisions in the Christian testimony! While He was still on earth, He prayed that believers would all be one. He prayed, “Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me” (John 17:11, 21). He was willing to die to “gather together in one the children of God that were scattered abroad” (John 11:51-52). The Lord also said that after He died, He would seek to gather His sheep together into “one flock” that they might have “one Shepherd”—Himself (John 10:15-16). In spite of the Lord's desires for His people to express a cohesive practical visual unity on the earth, we are all divided up into different sects—each having its owns beliefs and practices peculiar to that sect. Surely this cannot meet the Lord's approval.
At the first appearance of division in the early Church, the Apostle Paul was led of the Spirit to write, “Now I beseech you, brethren, by the Name of the Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you ...every one of you saith, I am of Paul; and I am of Apollos; and I of Cephas; and I of Christ. Is Christ divided?” (1 Cor. 1:10-13; 12:25) Here in the plainest of language, Paul on behalf of God, beseeches all believers for the glory of the Name of the Lord Jesus, that there be no divisions! Yet when we look around the Christian profession today we see that what Scripture denounces, has happened in the Church! How many thousands of Christians are meeting separate from one another in their particular sect, and essentially are saying, “I am of Rome” (Roman Catholic), “I am of Luther” (Lutheran), “I am of Wesley” (Methodist), “I am of Menno Simons” (Mennonite), etc. If it grieved the Spirit to hear Christians say, “I am of Paul” and “I am of Apollos,” etc., does it now please the Spirit to hear them say, “I am of Luther,” “I am of Wesley,” etc.? If it was denounced as carnality in those early days of the Church, could it now be called spirituality? (1 Cor. 3:1-5) The many denominations have set aside God's order for worship and ministry, and for church government, and have set up an order of their own, complete with all their creeds and church by-laws. And, in doing so, they have created sad division in the church.
We ask, “Will there be sectarian divisions in heaven?” All Christians agree unanimously that all such lines of denominational divisions in the Church will all be gone up there. Everyone in heaven will be gathered around the Lord Jesus Christ in perfect unity without any sectarian affiliation. How is it then, that Christians want to meet together for worship on earth in sectarian divisions, when there is no such thing in heaven? The Lord Jesus taught the disciples to pray, “Thy will be done in earth, as it is done in heaven!” (Matt. 6:10). It is clear then that the Lord wants the same unity that exists among believers in heaven to exist among believers on earth now.
The Apostle Paul said that the first responsibility that we have as Christians walking “worthy of the calling wherewith we have been called,” is in the “endeavouring to keep the unity of the Spirit in the uniting bond of peace.” He went on to explain why, saying, “for there is one body” (Eph. 4:1-4). This means that, as Christians, we should be seeking to express the truth that we are “one body” in a practical sense. The world should be able to see a visible unity in the Church on earth. Unfortunately they see the Christian testimony shattered in pieces. It is not possible, of course, for the whole Church to meet together under one roof in one place, but nevertheless, it should express a unity among believers in the way in which it functions in its practical relations between the various local assemblies seeking to uphold that unity wherever they may be on earth.
We hear Christians speaking of the different denominations as, “their body,” and “our body,” as if there were many bodies! They speak of their particular church fellowship as a “body” in itself, as distinguished from other church groups, whom they also view as bodies. From what we see and hear among Christians, the truth of the one body has been lost from sight.
An illustration used by the late Charles Stanley aptly describes the confusion that exists in the Christian testimony. Suppose Her Majesty the Queen sends out a commander-in chief to one of her colonies, and for a time the army puts itself entirely under his command. It would properly be called, “The army of Her Majesty.” But if that army were to set aside the commander-in-chief, and appoint another of its own choosing, or if the army divided into separate parts and each division had its own appointed commander, even though each soldier was still a British soldier—could that divided army be correctly called “The army of Her Majesty?” Having set aside the authority of Her Majesty’s appointed commander-in-chief, every division that they formed in their rebellion would be considered by the British crown to be mutiny. Would it not be disloyalty to join the ranks of any such mutinous division?
Now, applying this to the Church, we can easily see that such a thing has happened in the making of denominational and non-denominational churches. For a time, the early Church abode under the authority of the Holy Spirit who was sent down from heaven to govern the Church, just as the British army, for a time, owned the authority of Her Majesty’s commander-in-chief. When departure from God’s Word came into the Church, there came with it divisions and human arrangements were implemented to guide those divisions. Many, if not all, of these human arrangements that were brought into the Church, came in with good intention—but without authority from the Word of God. As the sects within the Christian profession multiplied, human authorities (with their special creeds and by-laws) were set up within the various denominations to manage the affairs thereof. Today the whole thing has grown into a vast system having many separate fellowships of Christians, and very little of it has any authority from the Word of God.
Is it any wonder why unbelievers in this world look at the Church and shake their heads? If they are questioned as to why they don't believe the gospel, they often point at the confused and divided state of Christendom with all its conflicting voices as their excuse for rejecting Christ. How sad a testimony we have rendered to this world! Surely, we should bow our heads and confess to the Lord that we have sinned, as Daniel, Ezra, and Nehemiah acknowledged that they had a part in the failure of Israel’s testimony (Dan. 9:1-19; Ezra 9:1-15; Neh. 9:4-38).
Conventional Terminology Versus Scriptural Terminology
Much of the confusion that exists in the Christian testimony has come from the terminology that theologians have attached to the simple truths of the Bible. F. B. Hole once said that modern theology has taken many of the terms of Scripture and has emptied them of their Scriptural meaning, and then, has attached to those terms, meanings of human invention for the support of its system of theology. When we compare these ideas with the Word of God, we see that they are not the truth.
The “Church”
One of the more obvious examples of how conventional terminology has attached a new meaning to a Scriptural term is, “the church.” Most Christians use this term to refer to a building to which Christians go, when they meet together for worship. When they gather together in the building, they say, “We are going to church.” However, the Bible never uses the word in this way. The Bible speaks of the church [ecklesia - Greek] as a company of redeemed persons who have been “called out” of both Jews and Gentiles through their belief in the gospel. These persons compose Christ’s body and will one day reign with Him over the world as His bride. The Bible clearly shows that the church is not a material building, for it says that Christ loved it and gave Himself in death for it (Eph. 5:25-26). Clearly this could not be said of a mere building made with men’s hands. The Word of God also tells us that the church was often found in a person’s home (Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Phile. 2). It says that the church had ears so that it could receive instruction (Acts 11:22, 26); the powers of discernment to know the mind of the Lord (Acts 15:22); and that it could pray (Acts 12:5), be greeted (Rom. 16:5), and be persecuted (Acts 8:1; 1 Cor. 15:9). It is quite obvious from these references that the church is a company of people saved by the grace of God, and is not a mere building of stones and timber.
A sister in the West Indies who had learned something of the truth of the church, was asked by the “Minister” of a local denomination, why she wasn’t “going to church” any more. She replied, “The only church that I read of in the Bible, is the one that fell on Paul's neck and kissed him. If that thing fell on me (pointing down the road to the building), it would kill me!”
Christians will also erroneously use this term to describe a sect in the church. They speak of being a member of a church; when in reality, they are speaking of being a member of a denominational [or non-denominational] sect in the church. The truth is, Scripture knows no other membership than that in the body of Christ. Every believer in the Lord Jesus Christ is a member of that body. (1 Cor. 12:12, 27)
We also hear Christians speaking of people “joining a church,” which in reality, they mean joining a sect in the church. A. H. Rule once said, “The church is not a voluntary association that men can join or leave at will, as is the case in the sects.” The Bible does not teach that we are to “join” a church. There is only one church in the Bible: to this the Lord (not us) joins persons when they believe on Him for salvation (Acts 2:47; 5:14; 11:24; 1 Cor. 6:17). A brother, who had an understanding of this truth, was asked which church he belonged to. He replied, “I belong to the church that nobody can join!” The person who asked was naturally quite taken back, and asked, “How do you get new members then?” He answered, “Oh, the Lord joins them by the Spirit when they get saved, but people can’t voluntarily join it” (1 Cor. 12:13). What we can, and should “join,” is the fellowship of the saints, but we cannot join the church (Acts 9:26).
Sometimes a person will ask, “Who is the head of your church?” They suppose that we will mention some “Minister’s” name. However, the Head of the church that the Bible speaks of is in heaven—it is Christ Himself! (Col. 1:18)
We have also heard people saying, “Our church teaches such and such....” There is, however, no thought in the Word of God of the church teaching. It is purely a human idea. If men should make up an organization with certain doctrines and creeds formulated as the standard for their sect, people would not be wrong in a certain sense, to say that that organization teaches. But an organization of men is not the church! The truth is, the church is not a legislative body that establishes rules, laws, and doctrines. It does not teach, but rather, is taught! And that, by gifted individuals raised up by Christ the ascended Head of the church (Acts 11:26).
A “Saint”
Another example of the confused terminology that exists in Christendom is found in the meaning of “saint.” Many Christians think of a saint as someone who is living, or has lived, an exemplary life. But the Bible uses this term to describe all believers—even those at Corinth, who were marked by division and carnality (1 Cor. 3:1-4). They were going on in association with moral evil (1 Cor. 5), and some of them held an evil doctrine that struck at the very foundation of Christianity (1 Cor. 15). There was no group of Christians in the Bible that was going on more poorly, except perhaps the Galatians. Yet with all their failure, the Word of God calls the Corinthians “saints!” (1 Cor. 1:2) From this it is clear that the Bible has a different definition for “saint” than what is commonly used by people today.
Mr. W. Kelly said that in the minds of most people, being a saint is considered to be something more than merely being a Christian; but in reality, a Christian is something more than a saint! He said, “Many would count my doctrine strange; because they consider everybody in these lands Christian, and very few on earth a saint—and perhaps none till they get to heaven. But it is to me most evident—nothing more certain—that a Christian is a saint, and a good deal more!”
A saint is a “sanctified one.” To be sanctified (positionally) is to be “set apart” by God for blessing. This happens when we are born again. Those who have been born of God have been set apart from the mass of humanity that is heading toward destruction. All believers from the beginning of time are saints. Hence, we can speak of those who lived in Old Testament times as “saints” (Deut. 33:3; 1 Sam. 2:9; 2 Chron. 6:41, etc.). But they are not Christians. Only believers from Pentecost to the Rapture are in that position before God. A “Christian” is one who has believed “the gospel of His salvation,” and thereupon has been sealed with the Spirit, and thus made part of the church (Eph. 1:13). Thus, he has been brought into a far more blessed position (being linked to Christ the Head of the church) than an Old Testament saint. A Christian is a saint, but he is more than that—he is a member of the body of Christ (1 Cor. 12:12-13), and a son of God (Rom. 8:14-15; Gal. 4:5-7; Eph. 1:5). These are things that Old Testament saints are not. (There is also practical sanctification, which has to do with perfecting holiness in the life of the believer—the making of our lives practically consistent with our standing – John 17:17; 1 Thess. 4:3-4; 5:23; Heb. 12:14; 2 Cor. 7:1).
Space does not permit us to continue on this digression and enumerate all the various terms that are erroneously used by Christians today. We will examine some of them as we follow our subject.
A Right State of Soul
The Necessary Pre-requisite to Learning the Truth
We may ask, “Why do so many Christians accept the man-made clerical order of things in Christendom, without even questioning the veracity of it?” We might also ask, “Why have so many Christians missed God's order in the Bible for true Christian worship and ministry?” The answer to this lays in the fact that there is a moral requirement necessary for understanding the truth. This important pre-requisite is found in a state of soul. The following points are absolutely necessary if we are going to have a proper state of soul to apprehend the truth of Scripture:
1) Spending Time in the Lord's Presence In Communion With Him
The Word of God says, “Thy way, O God, is in the sanctuary” (Psa. 77:13). Since His way is there, we will need to be there with Him if we are going to discern what His way and will is. To be in His sanctuary, for Christians, means to live in His presence in fellowship and communion with Him. The Lord's mind as to these things will be revealed to us when we are in the secret of His presence. “In Thy light shall we see light” (Psa. 36:9). There is no substitute for communion with the Lord. This tremendous privilege of communion with Him is ours to enjoy at any time, for we have free access into His presence by prayer. “Blessed is the man that heareth Me, watching daily at My gates, waiting at the posts of My doors” (Prov. 8:34).
2) A Willingness to Do (Practice) The Will of God
The Bible says, “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17). Most, if not all Christians, want to know God's will for their lives. But that is not what this verse says. This is speaking about the willingness to “do” God's will—not just the mere knowledge of it. Many Christians spend their whole lives not knowing what God’s will is for them. This may cover many areas, including where and how God would have them to meet together with other Christians for worship and ministry. The reason for this is that having a desire to know His will is not enough. “The soul of the sluggard desireth, and hath nothing” (Prov. 13:4). The knowledge of God’s will is revealed to those who are willing to do His will, cost whatever it may. When we are committed to doing God's will, He will make it known to us.
3) The Exercise of Soul to Apply Oneself To Learn the Truth
It says that “Ezra had prepared his heart to seek the law of the Lord, and to do it." He said, “I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance” (Ezra 7:10; 8:21). We need to have the same exercise of soul, and be diligent in seeking the truth by searching the Word of God (Acts 17:11).
In the book of Revelation, the Apostle John had to “take” and “eat” the “little book,” which contained the truth of God’s counsel concerning Christ and His inheritance, if he wanted the truth. He had asked for it, but that was not enough, the angel replied, “Take it, and eat it up” (Rev. 10:9). This shows us that the truth is not automatically given to those who merely ask for it, but rather to those who have the spiritual energy to take and eat it—which is to assimilate it. This implies diligence. “The soul of the diligent shall be made fat” (Prov. 13:4). Paul said to Timothy, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth” (2 Tim. 2:15). He also spoke of the “words of the faith and good teaching” which Timothy needed to “fully follow up” in diligent study (1 Tim. 4:6). There is a sad lack of personal study of the Scriptures among Christians today generally. Some Christians rely solely on what they get in the way of spiritual food, from the so-called Pastor at their church denomination, or from what they hear over the radio. Such mediums are not likely to give their hearers the truth on this subject we are considering. Consequently, it is no wonder why many Christians do not know God’s order for Christians meeting together for worship and ministry.
4) Uprightness of Heart to Acknowledge the Truth When it is Presented
The Word of God says, “Unto the upright there ariseth light in the darkness” (Psa. 112:4). We may not like the truth when it is presented, but if we have an honest and upright heart, we will acknowledge that it is the truth. Someone said that if the truth rubs us the wrong way, it might be evidence that we are facing the wrong direction, because the truth does not hurt, unless it should.
Our only conclusion as to why so many Christians simply accept this whole order of things in the Christian profession without question is; that one, or all, of these necessary points are lacking. Paul Wilson used to say that if there is a hindrance to our understanding a passage of Scripture, it is due to one or all of the following three things:
1. We have not read the passage carefully.
2. We have got a pre-conceived idea (or teaching) on the subject that is hindering us from seeing the true meaning.
3. Our will is at work, and we don't want the truth.
We Are Not Called to Set Right The Ruin in the Christian Testimony
Many upright and concerned believers have asked, “What can I do to help restore the disorder in the Christian testimony? Perhaps I should bring these things before my ‘Pastor’ so that we can have a more Scriptural church.”
If we turn again to the Word of God we will see that the fallen condition of the Christian testimony will not be restored, but rather, judged by God and removed from the earth. In Romans 11, the Apostle Paul spoke of “the olive tree” whose branches were “broken off,” as figuratively illustrating how Israel would be set aside nationally from the place of privilege they occupied with God. This was done because they refused all testimony from God in Christ (as recorded in the Gospels) and the Holy Spirit (as recorded in the Acts). He then spoke of the branches of a “wild olive tree” being grafted into the root of the olive tree. He used this to illustrate how that God would bring the Gentiles into a place of privilege through the gospel. Those who profess to know the Lord are now in this place of privilege and association with Him. This is the place that Christendom occupies by God’s grace.
But the Apostle went on to state that if the branches of the wild olive tree (Christendom) did not keep itself in the goodness of God, that it would be cut off from the place of privilege, and the branches that were cut off previously (Israel) would be brought back into that place of favour. As we have shown, Christendom has failed on all counts of its responsibility and awaits that judgment, which will happen after the Lord calls the true believers out of it at His coming (the Rapture). Thus, we see that the end of Christendom is judgment, not restoration. A type in Scripture of this is Vashti (the Gentile queen—a type of Christendom) being set aside and Esther (the Jewess—a type of the remnant of Israel) being brought in to take her place (Est. 1-2).
Also, in the Lord’s addresses to the seven churches in Asia, which give prophetically, the successive stages of decline through which the professing Church would pass; He gives no indication whatsoever that the Christian testimony would be restored. Rather, he says that it would be spued out of His mouth in the end (Rev. 3:16). Instead, the Lord said, “I will put upon you no other burden, but that which ye have already, hold fast till I come” (Rev. 2:24-25). Neither is there a word in any of the epistles that there would be a restoration of the Christian testimony.
More than this, in Matthew 13:28-30, we have the Lord’s own word that we should desist from attempting to remedy the fallen condition in the Christian testimony. When the enemy had sown tares among the wheat, the servants of the householder asked, “Wilt thou then that we go and gather them up?” They asked whether they should attempt to remedy the situation. The householder answered, “Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest.” The “harvest” is the end of the age (Matt. 13:39). It is clear then, that we are not called to set right the confusion in Christendom, but to leave it all for the Lord to sort out at the end of the age.
Now if God says the Christian testimony will not be restored, then surely it will be a futile effort on our part to attempt to remedy its present condition. Would He ask us to do something that His Word tells us cannot be done? Would He ask us to do something that He has told us in His Word not to do?
A Call to Separation
While we are not called to set right the confusion in the Christian testimony, something we are called to do is to set ourselves right in relation to it. The Apostle Paul described the departure in the Christian testimony as being so confusing that only the Lord would be able to tell who was real and who was not. He went on to say that our responsibility in the whole thing is to depart from what we know to be wrong and inconsistent with the truth of Scripture. “Let him that nameth the name of Christ [the Lord], depart from iniquity” (2 Tim. 2:19).
To illustrate this important point, Paul used the figure of “a great house” to describe the confused condition of things in Christendom. In the house there was a mixture of vessels of “gold and silver” (true believers); and of “wood and earth” (false professors). Some of these were “to honour” and some were “to dishonour.” If a Christian is going to be a “sanctified” vessel to honour, and fit for every use that the Master may call him to, he had to go through the exercise of purging himself by separating from those vessels that were mixed up in the confused state of things. He said, “If therefore one shall have purified himself from these in separating himself from them, he shall be a vessel unto honour, sanctified, serviceable to the Master” (2 Tim. 2:20-21). Hence, the Lord’s call to every Christian who finds himself identified with the confusion in the “great house” of Christendom is to separate from it. While we cannot leave the “great house” (for this would mean to abandon the Christian profession altogether), we can and should separate from the disorder in the house. See also 2 Corinthians 6:14-18; 2 Timothy 3:5; Revelation 18:4.
Why Separate?
It may be asked, “Why is separation so important?” The simple answer is, “Because we can, and will, be defiled by our associations!” Most Christians think that they can associate with whatever they want and not be affected by it. The Bible, however, teaches that we are affected by those with whom we associate. It says, “Evil communications corrupt good manners” (1 Cor. 15:33; 1 Tim. 5:22; Haggai. 2:10-14; Deut. 7:1-4; Josh. 23:11-13; 1 Kings 11:1-8, etc.). We realize that this is not a popular topic with Christians today, but God has told us these things so that we might be preserved from the subtle corruptions of the enemy of our souls (Satan). The things that God has said in His Word are for our good, not because He wants to spoil our joy. He loves and cares for us, and knows what is best. And let us remember, we are never wiser than the Word of God.
Three Kinds of Evil Prevalent in Christendom
The Bible indicates that the Christian is to separate from three kinds of evil because association with such things will affect and defile us. They are:
1) Moral Evil
An example of this is found in the problem that existed at Corinth where they had an immoral person in their midst. As a group of Christians associated with an evil person in their midst, they were in danger of being leavened by that person’s sin. The Apostle said to them, “Know ye not that a little leaven leaveneth the whole lump? Purge out the old leaven, that ye may be a new lump” (1 Cor. 5:6-7). He told them they must disassociate themselves from it by excommunicating that person (1 Cor. 5:11-13). By allowing it to continue in their midst it would have the effect of desensitizing the morals of the others, and they too could fall into immorality.
Moreover, by carrying on in association with the sin (by carelessly leaving it unjudged) they as a company would be guilty of that very sin, even though they had not personally committed it! Compare the sin of Achan. When he sinned the Lord said, “Israel hath sinned” (Josh. 7:1, 11). Even though only one man and his family had done the wrong, the Lord charged all Israel with the guilt because they were associated with him.
2) Doctrinal Evil
An example of this is the case of the “elect lady” in the 2nd epistle of John. She was warned that if someone came to her who was not abiding in the doctrine of Christ, that she was not to receive that person into her house, nor was she even to greet him, for in doing so, she became partaker of his evil. The Apostle John said, “If any one come to you and bring not this doctrine, do not receive him into the house, and greet him not; for he who greets him partakes in his wicked works” (2 John 9-11). Notice: if she greeted or received such a person, she would be partaker of that person's evil doctrine, even though she herself did not hold his evil teaching! Her responsibility then, was to keep herself clear of such erroneous teachings and this was to be done through separation.
The Galatians are another example. There had come among them teachers that attempted to Judaize them, teaching that they had to keep the law. Paul said to them, “Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of Him that calleth you. A little leaven leaveneth the whole lump” (Gal. 5:7-9). We see here, that the erroneous teaching of the Judaizing teachers among them had the same leavening effect on the company as a whole. They were being leavened by those Judaizing doctrines with which they were in association.
Also, some of the Corinthians had picked up bad teaching as to the doctrine of the resurrection. Paul traced it back to their association with certain teachers among them that were askew on doctrine. He warned them that if they continued to associate with such ones, they would all become affected, saying, “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33).
Paul also told Timothy that if he should come across someone teaching things that were not according to sound doctrine, that he was to “withdraw” himself from him, for if He did not, he would become a partaker of that person’s evil (1 Tim. 6:3-5).
3) Ecclesiastical Evil
The same principle is true in religious evil and disorder (i.e. clericalism—the clergy/laity system in the Church). When we associate with a particular fellowship of Christians which has a clerical system of things, which is not according to the Word of God—whether we hold what they practice or not—we are still identified with it! This principle is clearly laid down by Paul in 1 Corinthians 10:14-22. He shows there that whether in Christianity, Judaism, or Paganism, the principle of identification exists. In each case, partaking in a religious order of things is the expression of one's fellowship with all that exists there.
In regard to Christianity, he said, “The cup of blessing which we bless, is it not fellowship with the blood of Christ? The loaf which we break, is it not fellowship with the body of Christ?” (1 Cor. 10:16—W. Kelly Trans.) It is clear from this that our act of breaking bread (partaking of the Lord’s supper) is the expression of our fellowship with those with whom we break bread.
In regard to Israel, he showed that the same principle existed, saying, “See Israel according to the flesh: are not they that eat the sacrifices in fellowship with the altar?” (1 Cor. 10:18—W. Kelly Trans.) One who partook of the sacrifices on the altar on which they were offered was identified with all that the altar stood for.
And the Apostle also showed that the same principle holds true with the idolatry in paganism, saying, “The things which the Gentiles sacrifice, they sacrifice to demons and not to God: and I would not that ye should have fellowship with demons” (1 Cor. 10:20). In this case those who partook of the “cup of demons” were in fellowship with demons.
The fact of association exists in Judaism, paganism, or in Christendom. Within the Christian profession, our act of partaking with a particular church group is our identification with all that goes on there. If they teach evil doctrine, we are in fellowship with it. If they are engaged with an unscriptural practice of worship, we are also in fellowship with it. And God would not have His people in fellowship with evil doctrine or practice (2 Cor. 6:14-18). This is why Paul said that when religious confusion develops in the house of God, we must “purge” ourselves from those things by separating from them (2 Tim. 2:20-21).
A Remnant of Jews Departed From Babylon
The Old Testament furnishes us with an illustration of this exercise of separating from religious confusion. Following the history of the children of Israel through the books of the Kings and Chronicles, we see that after they had been set up in their promised land with their God-given service of worship, they slowly departed from it. They brought in things that God never told them to do (e.g. 1 Kings 11:7-8; 2 Kings 16:10-18). Through their disobedience and failure to rely on the Lord, they lost the land to their enemies bit by bit; until at last, the Babylonians came in and carried them away from it altogether. They were taken into the vast system of Babylon (meaning “confusion”), which typifies religious confusion. Many of the vessels from the temple were taken and incorporated into the paganism of Babylon. As the children of Israel stood in that land of religious confusion in Babylon, there was barely a trace left of their own God-given worship. Their vessels of worship were there (Dan. 1:2; 5:2, 5), but they were all mixed up with that huge system that was not of God. What a sad picture of failure.
What we are to see in this sad picture is a correlation to the history of the church. Not long after God established the church in the simplicity of Christian worship and service, there was also a departure from His Word. It wasn’t long before the great ruin and failure that we have been speaking about came upon the Christian testimony. Consequently, the church was also carried into religious confusion. The departure today is so great that true Biblical Christianity is barely recognizable amid all the extraneous accessories that have been attached to the name of Christ. What a sad testimony of the ruin of that which has been the depository of the highest truth ever made known to man!
After the children of Israel spent seventy years in Babylon, there was an exercise among some of them to return to Jerusalem after hearing the decree of Cyrus, the king of Persia. Their concern at that time was to worship Jehovah in the way and place that God had originally appointed. So, Jeshua and Zerubbabel (and later, Ezra and Nehemiah), with a few thousand Jews, departed from Babylon (Ezra 1-2). To return to Jerusalem meant to leave (or separate from) Babylon. To leave Babylon meant to leave many of their brethren who were not concerned about leaving the confusion that was in that land. The correlation is obvious. To leave the denominations will mean the same thing for us, and it will mean separation from true believers who are quite happy in those places.
Seven Common Objections for Not Separating From the Denominational Systems
Before we answer these often-used objections, we want to make it clear that we have no intention of trying to convince somebody against their will. Scripture says, “To subvert a man in his cause, the Lord approveth not” (Lam. 3:36). If a person is happy to remain in his or her church group, we take no issue with them. It is Christians who are genuinely concerned about where and how God would have them to meet for worship and ministry that we address our remarks. Furthermore, we do not want to answer these things with a contentious spirit; it is surely not our intention to criticize other Christians. In answering these excuses we trust the reader will understand that we do not think that we are better than other Christians who go on with the human arrangement of things in the house of God. Our object is to show the falsity of the arguments people use in wanting to remain in a position that God’s Word clearly tells Christians to separate from. “He that hath ears to hear, let him hear” (Matt. 11:15).
1) "We Shouldn't Judge Other Christians!"
Sometimes people will say, “I wouldn't want to separate from my church, even if I see a few things that are not right, because if I did, I would be judging them, and the Bible says we are not to judge one another.”
We realize that, to some people, the things that we have been discussing sound like a pharisaical spirit of judging other Christians. We trust, with good conscience before God, that we are not judging other people’s motives, for God alone is the Judge of motives (Matt. 7:1; 1 Sam. 2:3; 1 Cor. 4:4-5), but we are told in Scripture to judge a person’s doctrines (1 Cor. 10:15; 14:29), actions (1 Cor. 5:12-13), and fruits (Matt. 7:15-20).
With the Lord’s help we are going to show from Scripture that the present order everywhere in Christendom for worship and ministry is not according to the Word of God, and that it (the Word of God) judges that order of things to be in error. As Christians, we are called to pass judgment on what God’s Word passes judgment on. This principle is given clearly in Revelation 18:20; “God has judged your judgment upon her.” After true believers are taken out of it at the Rapture, the whole man-made order of things in Christendom will culminate in the false church in the book of Revelation (under the figure of “Mystery Babylon the Great”). God will execute His judgment on it—using the Beast to do so, and it will be gone forever (Rev. 17:16). When it happens all heaven will rejoice in a celebration, and the saints of God will be told, “God has judged your judgment upon her” (Rev. 18:20). This shows that prior to that time, right-minded believers had already passed their judgment on it. In that coming day, God will cause their judgment to be publicly vindicated by the execution of His judgment on it. This clearly shows that Christians are to judge what is unscriptural in Christendom and separate from it.
The Old Testament has another type that illustrates this point. Jeroboam brought into Israel a new system of worship that was purely of his own devising. He had no word from God to do it. Nevertheless, he made two new centers for worship in Israel at Bethel and in Dan. He also set up a new priesthood at these places that was “like unto” God’s order at Jerusalem. He did this to give the people the feeling that his new order of things was of God, for it had the semblance of God’s order in Jerusalem. But, he caused Israel to sin by encouraging them to worship there (1 Kings 12:28-33). It hardly needs to be mentioned that the thing displeased the Lord.
Not long after, the Lord sent a prophet to Bethel to cry against the altar that Jeroboam had built there. The prophet, “Cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord....and he gave a sign the same day, saying, this is the sign which the Lord hath spoken; behold, the altar shall be rent and the ashes that are upon it shall be poured out” (1 Kings 13:1-3). Note carefully: the prophet cried against the altar, not against the people who worshipped there! The altar, with its calf, being the focal point of the worship at Bethel, represented the whole system of things that Jeroboam established. This illustrates our point. We do not cry against (or judge) our brethren mixed up with the confusion in the house of God, but against the system, because it is not of God.
The prophet's message greatly bothered Jeroboam and he lashed out against the prophet, but in doing so, his hand became withered. Notwithstanding, the prophet prayed for the restoration of Jeroboam’s hand. This proves that he had no intention of attacking Jeroboam or the people, but only wanted their good and blessing. Similarly, when the subject of separation from the confusion in the house of God is mentioned, many Christians who want to go on with that system of things get personally offended, as Jeroboam did. Nevertheless, it is not our intention to attack any person, but to speak the truth of God in love (Eph. 4:15). We should never give offence personally, but when the truth comes to someone who does not want it, they will sometimes be offended by it (Matt. 15:12; Gal. 4:16). If that be the case, we must leave them with the Lord.
2) "It's Not Showing Love to Separate!"
Some Christians think that to separate from other believers, who “have different views,” is just too extreme and is not showing love.
The Bible, however, says that the greatest way we can show love to the children of God is through our personal obedience to God. “By this we know we love the children of God, when we love God, and keep His commandments” (1 John 5:2-3). We ask: “What is more important, obedience to God which is a demonstration of our love to Him, or remaining in an unscriptural position, because we want to show love to the people there?” To disobey Scripture is not love. It is one thing to be in a so-called church organization, being ignorant of God’s Scriptural order, and quite another to remain there when we know better (James 4:17). We should not put the people of God before the Lord—He must come first. The Lord Jesus said, “If ye love me, keep my commandments, ...he that hath My commandments, and keepeth them, he it is that loveth Me” (John 14:15, 21).
3) "Our Church is Growing!"
Others respond to these things by saying, “But our church is growing. This proves that God is blessing it. And if God is blessing it, it couldn't be wrong! Why should I separate from something that God is obviously blessing?”
The problem here is in definition. When people speak of growth they are usually referring to the increase of numbers (people). The Bible however, speaks of growth as being spiritual development and maturity in the believer (1 Peter 2:2; 3:18; Eph. 4:15-16; Col. 1:10; 2:19; 1 Thess. 3:12; 4:10; 2 Thess. 1:3; Acts 9:22).
Growth in numbers is no sign of the Lord’s approval or blessing. It is an assumption to equate the increase of people with God’s blessing. If it were so, then the Roman Catholic Church would be the denomination that God approves of, for they boast of having the largest numbers of all the churches! Jehovah’s Witnesses boast of phenomenal growth in numbers. Does this mean that God is blessing them?
The Word of God says that the only kind of persons that are going to increase in number in the church in the last days, are “evil men and seducers” and the “many” who will follow them (2 Tim. 3:13; 2 Peter 2:2). By boasting of large numbers, we could be unintentionally identifying ourselves with the error that Scripture warns would rise in the church in the last days. This is not always the case, but it should cure us from wanting to boast in numbers. It is clear from Scripture that faithful and godly believers will diminish as the days get darker (2 Tim. 1:15; Psa. 12:1).
In a system of things that is largely supported by donations and offerings from the congregation, numbers are important to church organizations. But God is not occupied with numbers as men are. This is seen in the few occasions where numbers are mentioned in the book of the Acts. It simply says, “The number of the men were about five thousand” (Acts 2:41; 4:4). And “all the men were about twelve” (Acts 19:7). The kind of growth that God is looking for in His redeemed people is growth in spiritual maturity. If we were to visit an assembly of Christians that had a certain number people, and then returned a year later to see that they had truly increased in their apprehension of the Lord and their love for one another, we could rightly say that that assembly was growing, even though they had the same number of persons (2 Thess. 1:3).
In this context, we ask, “How much growth is there among those in the various denominations?” Since the acknowledgement of the truth of God is the test of a person’s spiritual maturity (1 Cor. 10:15; Phil. 1:9-10; Heb. 5:14), would Christians in denominational churches receive the truth of the church in its order and function, as found in Scripture, if it was put before them?
4) "God is Using the Denominations!"
Some Christians say, “But I still don’t think that it is wrong to worship with a group of believers in their denomination just because the order of things there is not in the Bible. After all, God is using these denominational churches! People are getting saved and Christians are being blessed there. If God will use them, they couldn’t be so bad that I must separate from them!”
Although it may look like God is using the denominational (and non-denominational) churches, we would hasten to say that it is not the man-made denominations that He is using; it is His Word that He is using. The Bible says, “The Word of God is not bound” (2 Tim. 2:9). God can and does use His Word for blessing wherever it is ministered. When a so-called Pastor or Minister preaches the Word and ministers its truth to his audience, the Spirit of God will take it and apply it to the hearts and consciences of those there. People get saved in these places: there is no question this happens. However, because God is saving persons in these churches does not mean that He is approving of that man-made order of things which is contrary to His Word. He never approves of something that contradicts His Word. A person could take the Word of God into an ungodly place like a bar or tavern and the Spirit could use it for someone’s salvation. But does that mean that God is using taverns? It does not justify their existence. This is an extreme example, of course, but it illustrates our point that God can use His Word anywhere, even in an ungodly place.
While God is using His Word wherever He pleases (Isa. 55:11), Christians are not to walk anywhere they please. We are to walk according to the path God has marked out for us in His Word. We are to love all the people of God, but our feet are to remain in the path of obedience to God’s Word that calls us to separate from the disorder man has brought into God’s house (2 Tim. 2:20-21). Just because there is observable blessing in some system or denomination does not mean that we are absolved from our responsibility to walk in the truth of the Word of God. We cannot not (rightly) forsake the path of obedience and be in fellowship with something that we know is unscriptural.
5) "I Can Do a Lot of Good Staying Where I Am in My Denomination!"
Others may say, “I know that there are some things that are not exactly right in my church, but why should I leave a lot of what I think is good for a few of things that are not consistent with Scripture? Besides, I feel that I can do a lot of good in helping people there. If I leave, I won’t be able to help them.”
This is a common excuse, and usually the one the Pastors and Ministers who lead the congregations give for continuing with the unscriptural order in their churches. Many feel that by remaining in fellowship with those in their unscriptural churches, they will have a broader sphere in which to serve the Lord. As the old saying goes, “You got to go where the fish are.”
If we were to go back to the figure the Apostle Paul used of the vessels in the “great house,” we would see that it is not a question of whether the vessels unto honour mixed up with the vessels unto dishonour could be used by the Master. The point is that they cannot be used for everything the Master may need done. A dirty dish in your home is useful for some jobs. For instance, if you had to change the oil in your car, a dish that is not clean would do fine. But a clean dish could be used for any purpose. This principle is the same in regard to service in God’s house.
Some may feel that we are speaking derogatorily of Christians who are associated with the churches, by inferring that they are not clean. We do not speak derogatorily of Christians; we are simply stating what Scripture says. It is Scripture that says that a person is not a “sanctified” vessel until he has purged himself from the mixture in the house of God by separating from it (2 Tim. 2:21).
Some might say, “What service would the Lord want done that He couldn’t call on one in a denomination to do anyway?” To illustrate our point, suppose there are some Christians that are under exercise of soul as to the truth of how God would have us to meet together for worship and ministry. Could the Lord call on someone in the denominational systems to delineate the Scriptural pattern for worship and ministry? And even if someone associated with the churches did know the truth on this subject, he probably wouldn’t want to speak of it because it would only condemn him. And even if he did attempt to explain it, he would be condemning himself for not doing what he was telling the other person to do. His words would seem to be as though he was mocking the truth, and thus would have no power to deliver a person from such a position.
There is no question that a person can do some good in the churches. Eldad and Medad are an Old Testament type of this very thing (Num. 11:26). They remained in the camp of Israel when the Lord had called them out of it to Himself (Num. 11:16; 24-26). They were being useful there, but was it the highest calling for them when the Lord distinctly said, “Gather unto Me seventy men of the elders of the people?” Another example is Naomi in the land of Moab. She was a help to Ruth, in that Ruth turned to God from idols to serve the living and true God (Ruth 1:16-17). But that does not justify Naomi's existence for being there. She should not have been there in the first place. The Lord could have brought Ruth to the knowledge of the one true God without Naomi being in a position of compromise.
Scripture says, “Behold, to obey is better than sacrifice” (1 Sam. 15:22). This means that to obey is our first duty, and we leave the rest to the Lord. The Lord regards obedience as being more important than doing some service for Him. The greatest help we can be to those mixed up in the confusion in the great house is to disengage ourselves from it and then try to help others (2 Tim. 2:24-26). Brother W. Potter said that our first responsibility is to take care of principles, and God will take care of the persons. J.G. Bellett said that if we see someone stuck in a ditch, we are not to get into the ditch to help them get out of it. We could end up getting stuck in it ourselves. Instead, we get on solid ground and try to help them get out. It is the same in divine things.
6) "We Shouldn't Forsake the Assembling Of Ourselves Together!"
Others have said, “The Word of God exhorts us to not forsake the assembling of ourselves together. If I separate from my church I would not be obeying this verse of Scripture.”
Yes, the Bible does tell us not to forsake the assembling of ourselves together—this is true (Heb. 10:25), but we need not belong to an unscriptural denomination (or a non-denominational fellowship) to obey that Scripture. The Lord Jesus said, “Where two or three are gathered together in my Name, there am I in the midst of them” (Matt. 18:20).
7) "Separating From Other Christians Breaks the Unity of the Spirit!"
For many honest and earnest believers it seems inconceivable that a Christian would separate from other Christians. Especially when one of the main concepts of the Christian community is that we are all one large family where unity and happy fellowship are to exist. In their minds, to separate would be to break that unity (Eph. 4:3).
It is important to understand that no right-minded, true-hearted Christian wants to separate from other Christians, for it is normal and right to love all the household of faith (John 13:34-35; Rom. 12:9-10; Eph. 1:15; Heb. 13:13). However, love to the Lord Jesus and a desire to please Him leads true-hearted Christians to separate from what is a dishonour to Him (2 Tim. 2:19-20; John 14:15). Even though it pains us to separate from fellow brethren, we must separate from what dishonours Christ. What is due to Him must have precedence.
The problem with this idea of maintaining unity at all costs comes from seeing only one side of the truth on the subject. If we see only the side of things that speak of Christian unity without the side, which speaks of separation from evil, the faithful would be left to hopelessly go on without any recourse. They would be left in a predicament of seeing God’s order in His Word, but would be unable to practice it, because unity calls them to stay with other Christians in their unscriptural position. They would have to remain in fellowship with that which they know is contrary to the Word of God. And for them it would be a path of disobedience, for “him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17). Consequently, for every exercised Christian, it would be a constant vexation of soul. We can thankfully say that it is a false principle of unity at the cost of holiness and obedience—and that is never God’s way.
The truth is that God’s principle of unity can only be rightly practiced in separation from evil. J. N. Darby said, “God Himself must be the spring and center of unity, and that He alone can be in power or title. Any center of unity outside of God must be so far a denial of His Godhead and glory. Since evil exists—yea, is our natural condition—there cannot be union of which the holy God is the center and power, but by separation from it. Separation is the first element of unity and union.”
Therefore, in this day when ruin and confusion pervade the public testimony of the church, those things that pertain to unity can only be practiced in a remnant testimony. This is a Scriptural principle, and a provision God has made for us to be able to practice all the truth. This can be seen by following the downward course in the history of the Christian testimony, as depicted in the Lord’s addresses to the seven churches in Revelation 2-3. There is a point reached where the Lord no longer owns the mass of the Christian profession, and thereafter takes up with a remnant testimony. He distinguishes a remnant, saying, “But to you, I say, the rest [remnant] ...”—and it is with them that the Lord focuses His dealings thereafter (Rev. 2:24-29). The reason for this is that the state of the church has come to a point of “no remedy.” From that point forward, a marked change takes place in the Lord’s ways with the church. This is indicated by the call to “hear what the Spirit saith to the churches” following the promise to the overcomer, instead of preceding it, as the pattern had been up to that point. In the Lord’s words to the first three churches, the reward to the overcomer was set before the whole church because the Lord was still dealing with it at large. But thereafter it is given up. The call to “hear what the Spirit saith to the churches,” is only given instead to a remnant, because only they will hear and overcome. Walter Scott said that the reason for this change is that the public mass of the Christian profession is treated as being incapable of hearing, repenting, and practicing the truth. W. Kelly said, “The Lord thenceforth puts the promise [to the overcomer] first, and this is because it is vain to expect the church as a whole to receive it ...a remnant only overcome, and the promise is for them; as for the others, it is all over.”
Therefore, since this is the case, we cannot expect in our day to practice God’s principle of unity with the public profession at large, but in a remnant testimony.
In reality, anyone who joins a particular denomination in preference over others really has no basis for his criticism of those who wish to separate from denominations; for he has done the same thing! He has confined himself to one denomination, but by doing so, he has cut himself off from the others; for a person cannot be a Baptist and a Presbyterian at the same time. Hence, by joining that one of his choice, he has by that act, made himself to be not with any other, and thus is not keeping the unity of the Spirit. So, the one who argues this point needs first to practice the unity that he calls for himself.
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Separation is Not Isolation
Let us remember that when the Word of God speaks of separation, it is not referring to isolation. Not one of the New Testament writers, when dealing with the ruin and confusion that would come into the Christian testimony, tells us to go off into isolation. It is not the answer to the problem. In fact they speak quite to the contrary. The same passage of Scripture that tells us to purge ourselves from the confusion in the great house by separating from it, also tells us that we should, “Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Tim. 2:22). This shows that we are to seek fellowship with those who are seeking to uphold the principles of the Word of God.
More Light!
If God’s Word tells us to assemble together in the name of our Lord Jesus Christ, then surely it must also tell us how we should do it. We take this as a confirmation that there is indeed a pattern in God’s Word for Christians meeting together for worship and ministry. As we continue this treatise, we hope to present this simple pattern before the reader.
An important underlying principle for guidance in the day of departure is, “Cease to do evil, learn to do well” (Isa. 1:16-17). Until we are prepared to separate from what we know is inconsistent with the truth of God’s Word in the Christian profession, we can not expect to get light for further steps in the pathway. A great principle in the ways of God is that when we seek to walk in the light that God has given us, he will give us more light. “In Thy light we shall see light” (Psa. 36:9). Abraham is an example. God called him while he was living in the land of Ur of the Chaldees, and told him to go to a place in the land of Canaan that he would later be shown (Gen. 12:1-3; Acts 7:2-3). In faith, he “went out, not knowing whither he went” (Heb. 11:8). When he stopped along the way, at Haran, and settled there, he didn’t get any further light or communication from God for his path because God never told him to stop there (Gen. 11:31). It was not until he continued his journey into the land of Canaan, as the Lord had told him, that he received further communication from the Lord (Gen. 12:4-7). It is the same for us in the path of faith. It is something like what headlights are to a moving car at night. They only provide light for the traveler for about 200 or 300 yards at a time. As the car moves forward, the driver gets light on the road for another 200 or 300 yards, but if the car stops moving, the driver gets no further light. Let us remember, those who are willing to “do” God’s will, will be given to know the truth (John 7:17).