Apostolic Teaching

Apostolic Teaching

On

Fellowship and

Withdrawal

January, 1957

FORWARD

There is a spirit of enquiry abroad regarding the subject of fellowship. This interest is found in various parts of the brotherhood, and amongst brethren who may differ widely in their experiences. Some have known only a small "fellowship," formed at some time by brethren withdrawing from the main body and have gone out into a separated "fellowship," or perhaps into isolation- again others have experience of the main body and have gone out into a separated fellowship," or perhaps into isolation; again, others have been in a separated fellowship" and being dissatisfied have returned to the main body. In the main body there are those who are increasingly dissatisfied with the prevailing conditions and wonder what they ought to do. In the separated "fellowships- there are those who begin to wonder if the process of division and sub-division to procure purity of fellowship is after all correct. Such is a sample of the diversity of thought and circumstances all leading to an interest in the subject of fellowship.

In all this diversity, those who have the truth at heart must be concerned fundamentally about the same matters. Their concern is: How can we preserve the Truth amongst a community of believers? How ought we to deal with error? How should inter-eccleslal association be regulated? Especially, how can the spirit of the truth, and love, be caused to grow in an ecclesia? Any writing on fellowship must measure up to these questions. It is hoped that what is here presented does this, even if only in a general way. Remembering the diversity of outlook among those who may be readers, it does not seem possible to go beyond broad considerations in one writing. As the title indicates, this is no more than a careful examination of New Testament teaching, with sufficient application to make the principles clear. It is put forward for quiet study, leaving the reader to make practical application as he sees fit. Nothing more is intended.

The subject of fellowship does contain difficulties. There are difficulties peculiar to our times, and these are often not appreciated. The Bible especially the New Testament, is our guide, and our aim is to follow apostolic methods. This is right, but we ought to realise that in our age we are greatly handicapped and there can be no replica of apostolic arrangements. The welfare of an ecclesia depends largely on its teachers and leaders, and for us there is no Spirit guidance in their selection, nor have our leaders the help of the Spirit-gifts. In apostolic times the brethren composing the eldership of an ecclesia had been selected directly or indirectly, by an apostle, and the various Spirit-gifts they received made them an authoritative body specially equipped for teaching and controlling the affairs of the ecclesia. Our ecclesia organization and constitution has developed in the absence of this guiding wisdom: in fact our ecclesial constitution is a human effort to make good the deficiency of this "guiding wisdom". It is not copied from anything in scripture; it grew up gradually under the forceof circumstances over twenty or thirty years. We ought not to be surprised, therefore, if mistakes have been made; and we ought not to frown upon the idea of re-examining the scriptures to see if all is well.

All we ask from the reader is a patient reading of the whole article, not limiting attention to one part, but endeavouring to fit together all the parts into a consistent whole. And if we venture to ask one thing more from the reader, It is that, having read the article once, he should read it a second time before forming any final conclusions.

Attention is drawn to a letter reproduced at the back of the booklet, written by Bro. Thomas on fellowship at theend of his life: also to the list of references to matters connected with fellowship in Eureka.

Brother H. 0. Gates

Brother G. Pearce

June, 1947

Revised January, 1957

CHAPTER ONE

THE MANNER AND OCCASION OF

APOSTOLIC WITHDRAWAL

In turning immediately to the subject of withdrawal, it has been assumed that the reader is acquainted with the general form of ecclesial life in the brotherhood, and also that there is acceptance of the idea that the ecclesia should be composed only of those who, having believed the Truth, have turned from their former life, and have put on Christ in baptism. By the Truth is meant the truth of the Bible as brought to light by Brother Thomas, outlined in such synopses of faith as the Birmingham Statement of Faith, and enlarged in the writings of Brother Thomas, These things are taken for granted in order to reduce the size of the book.

A number of other matters which might have been written at the beginning have been put aside after reflection. A consideration of some of the elements' of ecclesial life—the moulding influence of good and evil, the power of the Spirit- Word, the spirit of forbearance and love—would indeed be a suitable preparation of the mind; but this again would occupy space, and might confuse rather than enlighten. Recognizing that it is the Word of God that is the source of enlightenment and sanctification, it is felt that the wisest starting point is a precise examination of passages of scripture with which all are more or less familiar. The nature of fellowship, and the other more difficult matters find their place in later sections.

An Examination of New Testament Scripture On Withdrawal

There are some eight passages in the New Testament dealing with the matter of withdrawal and it will be desirable to examine each in turn, taking care to distinguish the special features of each case, noting also the type of men referred to and the nature of the withdrawal involved.

Matt. 18: 15-17. Moreover if thy brother trespass against thee, go and tell himhis fault between thee and him alone ... but if he neglect to hear thechurch let him be unto thee as a heathen man and a publican.

It must be remembered that the instructions in Matt. 18: 10-20 were addressed to the apostles. (See Mark 9: 35.) As the appointed overseers of the ecclesias, and strengthened by the Holy Spirit gifts, they were to act as shepherds of the -, sheep and not as lords over God's heritage. It any sinned against them, they were not free to act in any arbitrary way, as is usual with people in power, but rather they were to speak with the one concerned, then with a few more, and finally with the whole ecclesia, before they acted towards the offender as to a heathen man and a publican. Doubtless the same procedure would be required of all the brethren, as well as of the apostles, in a similar situation. Christ in his instructions enjoins the utmost forgiveness even "until seventy times seven" (verse 22) where the brother repents. But in verses 15-17 a case is contemplated where the offender will not repent; he is given three opportunities but refuses each time. He is thus totally lacking in the fruits of the spirit which brethren must cultivate, and remembering Christ's words "by their fruits ye shall know them" it is easy to see that such a man is deserving of the treatment Christ enjoins—"Let him be unto thee as an heathen man and a publican:" as one estranged from God and from his brethren.

The attitude of the Jew to the Gentile is expressed by Peter in Acts 10:28, "Ye know that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation;" and by the criticism he afterwards received, "Thou wentest in to men uncircumcised, and didst eat with them."

Although these verses are dealing with sins against the apostles, in our application today it would seem proper and scriptural to follow the procedure Jesus lays down in all cases of error and wrongdoing.

Romans 16:17. Now I beseech you brethren, mark them which cause divisions andoffences contrary to the doctrine which ye have learned; and avoid them.

The apostle is here treating of men, who, for their own benefit and advancement ("serving: their own belly" v. 18) seek to lead a faction. They are men too high-minded to submit to apostolic teaching, and who "by good words and fair speeches deceive the hearts of the simple" (v. 18) with the object of obtaining a following. They are in the same class of those of whom Paul warned Titus—"For there are many unruly and vain talkers and deceivers . . . teaching things which they ought not, for filthy lucre's sake" (Titus 1:10-11).- The danger was great in those days when it was the rule that those who preached the gospel should receive their living from the work. False teachers were thus tempted to usurp the position of the elders and bishops in order to obtain the living allotted to them. Where this temptation does not arise, as in our day, men may yet teach false things for reasons similar to "filthy lucre's sake." These will come into the same category. Christ's warning to "Beware of false teachers"(Matt. 7:15) applies to all such.

Titus 3:10. A man that is an heretick after the first and second admonition reject

"Heretic" is an untranslated Greek word and means one who forms or belongs to a breakaway party, action or schism. The basic Greek word is usually translated "sect," as "sect of the Pharisees," sect of the Sadducees" (Acts 5:17;15:5). The word involves a person's conduct, and the sin of heresy is included in Paul's list of the works of the flesh (Gal. 5:20-21). As Paul says to Titus (3:11), an heretic is "subverted" or "turned away" from the Truth. The word translated "reject" is also translated "refuse" (1 Tim. 5:11), "avoid" (2 Tim. 2:23). The passage under consideration is clearly parallel to Romans 16:17—"mark themwhich cause divisions, andavoid (ek-klino—"move away from") them." The same word "avoid" will fit both these cases. It is well to note also that this man—the heretic, factionist or sectarian—is established in his heresy, having been reproved on two previous occasions without effect; he thus comes into the same category as the unrepentant, self-willed man of Matt. 18, and is treated similarly.

I Cor. 5 ;11-18. But now I have written unto you not to keep company if any manthat is called a brother be a fornicator, or covetous, or an idolater, or arailer, or a dunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them that are without? do ye not judgethem that are within? But them that are without God judgeth. Thereforeput away from among yourselves that wicked person.

This is the case of the man guilty of immorality. Paul, in this chapter, appears to give both general instructions for the treatment of such, and special instructions regarding this particular case. He is giving general instructions in verse 11; the brethren must have no company with any man called a brother ifhe is a fornicator, railer, drunkard, etc. All social intercourse must cease even to the extent of declining to eat with such. But the Corinthians had failed to carry out this treatment; instead they had gloried in this man and were puffed up. Paul calls a halt to this laxity and demands special treatment for the person concerned. He authorizes and exhorts the ecclesia to take immediate and drastic steps, saying, "Therefore put away from among yourselves that wicked person."

What did Paul mean by this "putting away" ("exairo" meaning "to expel")? It is clear that the brethren and sisters of Christ are not authorized physically to expel anyone from the meeting. The terse way in which Paul says "Therefore put away from among yourselves that wicked person" suggests that what is in mind has already been given in detail in earlier verses, and it probably refers to the instruction in verse 4 and 5, where they were told to use the power of the Holy Spirit and deliver the person to Satan. The meaning of this is dealt with in the next section.

Hence there is a general instruction as stated in v. 11, calling for a course of action to be adopted by the brethren which would result in the offender going away himself. They were to have no company with such a man: they were not to eat with him, nor would they welcome him to their table at the Love feast. (It must always be remembered that in apostolic times the breaking of bread was part of a fraternal meal—Jude v. 12). Distinct from this, there is the special treatment, arising from the special conditions prevailing in the ecclesia as Corinth, requiring a "putting away" of the person involving "delivering him to Satan."

1 Tim. 1:20. Of whom is Hymenaeus and Alexander; whom I have delivered to Satan, that they may learn not to blaspheme.

It is sometimes argued that Paul's "delivering to Satan" means that he delivered them over to the outside world, and the inference is drawn that we should do likewise with defaulters from the doctrine of Christ. But in 1 Cor. 5 where similar language is used in regard to the treatment of the fornicator, it is evident that thepower of the spirit was necessary to carry out the action of delivering to" Satan. Verse 4 of that chapter reads—"In the name of our Lord Jesus Christ when ye are gathered together, and my spirit,with the power of our Lord Jesus Christ, to deliver such an one to Satan."

Such a case of delivering to Satan may be found in Elymas the scorcerer being struck blind by Paul (Acts 13:11). See also Luke 13:16—"whom Satan hath bound," and Paul's own "messenger of Satan" to buffet him (2 Cor. 12:7). It seems evident that "delivering to Satan" means the infliction of some disease or physical infirmity. (See Elpis Israel page 100, llth and 14th editions). Not having the power of the Spirit, it is evident we cannot carry out the same treatment.

The emphasis in the case of Hymenaeus and Alexander must be placed on their blasphemy, and this is the reason Paul delivered them to Satan. To blaspheme it to defame or speak evil of. The sense of the word may be gathered from the following reference: Mark 22:7, Coll. 3:8, 1 Tim. 1:13, Acts 13:45. In this case their blasphemy included denying the resurrection (2 Tim. 2:18); but let us remember there were some in the ecclesia at Corinth who were inclined to the same view (1 Cor. 15:12) and Paul does not say anything about withdrawing from them, nor does he deliver them to Satan. Clearly Paul makes a difference; those in Corinth were not blasphemers as Hymenaeus and Alexander, and this fact marks them off for different treatment. The Corinthians were in need of careful instruction and patience, not a cutting-off from the sanctifying influence of faithful men.

1 Tim. 6:5. Perverse disputlngs of men of corrupt minds, and destitute of thetruth, supposing that gain is godliness: from such withdraw thyself.

The type of man the apostle is here dealing with is important. The chapter opens with the duties of masters and servants, and the obedience which servants should render. But some were teaching contrary things and Paul exposes their evil character—"If any man teach otherwise, and consent not to wholesome words, even to the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings" etc. Such is the type of man to be withdrawn from—one advocating unrighteous conduct, proud, refusing to accept the authority and teaching of Christ and the apostles.

2 John 10:11. It there come any unto you, and bring not this doctrine, receivehim not into your house, neither bid him God speed; for he that biddethhim God speed is partaker of his evil deeds.

It is clear that the Apostle John is here referring to those that "went out" from an ecclesia, for he says in v. 7 "Many deceivers are gone forth into the world" (RV). This links up with the 1st epistle, chapter 4:1—"Beloved, believe not every spirit, but try the spirits whether they be of God: because many false prophets are gone out into the world." This again directly links up with chapter 2:19— "They went out from us, but they were not of us." So it is evident that those who were not to be received into the "house" were those anti-christs who had departed from apostolic ecclesias; they had "left the truth;" they "had not God" (2 John 19) and were teaching another Jesus who could not save.

Similar false teachers are referred to by Paul as "dogs" (Phil. 3:2) and by Christ as "wolves," "Nicolaitanes" and "Balaamites" (Matt. 7:15; Rev. 2:6 and 14). Such men, who by their teaching, destroy the principles of salvation, must be treated in the same way.

2 Thess. 3:6, 14-15. Now we command you brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly and not after the tradition which he received of us... And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him is a brother.