Lay Hands Suddenly on No Man

From: Laying on of Hands By: Alan Yerkey

• 27 min. read • grade level: 12

"Lay Hands Suddenly on No Man, Neither Be Partaker of Other Men's Sins: Keep Thyself Pure" (1 Tim. 5:22²²Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22) AKJV).

This paper is written in hopes of assisting other believers within Christendom to a better understanding of 1 Timothy 5:22²²Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22), "Lay hands suddenly on no man," in its relation to the "laying on of hands." Many I have spoken with believe that this verse and others like it solely have their application to the ordination of "elders," or of purpose to some other office, in the sense that it is what both places God's blessing upon them and the authority in which their ministry is given. It is my hope in showing from its origin in the Old Testament, to tracing it up through the New Testament, that its more purposeful application is of identification. As a Christian, it is the public recognition with someone in being of the same fellowship in Christ. Although elders are directly mentioned in the passage in 1 Timothy 5, due to the broader context in which it is given, it is of a more correct inference made that we are not to hastily join into fellowship with someone unknown to us. The reason being evident, "neither be partaker of other men's sin: keep thyself pure."

While I understand that many may be unfamiliar with the use of 1 Timothy 5:22²²Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22) as first outlined above, it has scripturally been used and understood in context to surrounding verses as having its application to both elders and the common fellowship. Even more, in connection to so many other passages, it goes further, to that of simple relationships in our daily lives. It is not of any manner the way in which the authority of ministry or of an office is conferred. Such authority is given by God alone.

The Greek language denies limiting the verse in application to the simple idea of the "ordaining" of an elder in context with both the entirety of the passage and of the epistle itself. Of the "elders" spoken of within the passage (1 Tim. 5:1-22¹Rebuke not an elder, but entreat him as a father; and the younger men as brethren; ²The elder women as mothers; the younger as sisters, with all purity. ³Honor widows that are widows indeed. ⁴But if any widow have children or nephews, let them learn first to show piety at home, and to requite their parents: for that is good and acceptable before God. ⁵Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. ⁶But she that liveth in pleasure is dead while she liveth. ⁷And these things give in charge, that they may be blameless. ⁸But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. ⁹Let not a widow be taken into the number under threescore years old, having been the wife of one man, ¹⁰Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. ¹¹But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; ¹²Having damnation, because they have cast off their first faith. ¹³And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. ¹⁴I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. ¹⁵For some are already turned aside after Satan. ¹⁶If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed. ¹⁷Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. ¹⁸For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of his reward. ¹⁹Against an elder receive not an accusation, but before two or three witnesses. ²⁰Them that sin rebuke before all, that others also may fear. ²¹I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. ²²Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:1‑22)), elder is used equally of the older men and older women (vss. 1-2; not of respect of position, but of seniority of age), as it is to one who may be set as an overseer of the particular assembly's necessary operations (vss. 17,19). Yet verse 22 is also in context to the overall order within the assembly as relating to young men and women, and even widows (5:1-16), and how those in fellowship there should act towards each other, to include those seeking reception into it. The overall character or subject of the entire epistle itself has to do with the order within the assembly ("house") when everything is in its "normal" condition (the maintenance of sound doctrine and the provision for the due care of the saints; 2 Timothy, of when "the great house," or the Church, is in disorder).

"On no man," as translated in the AKJV, is not of man, as in meaning gender, it would be better stated as the Greek, mēdĕni, not one (no one): no person or thing (Strong's G3367, not even one [man, women, or thing — not exclusive of any; but inclusive of all]).

"Another man's," allŏtriŏs, meaning not of one's family/country (or, by ex-tension, hostile or foreign [what could be]; Strong's G245). Hence it is more directly in principle that we are not to hastily join fellowship with anyone unknown (or, accept of anything) to us which could possibly be hostile to the good order of the assembly. We are to keep ourselves pure from any corrupting influence or presumptuous and intentional sin which can be identified. This is easily backed by numerous texts throughout the whole of the Bible as to the type of fellowship we are to look for or to avoid. It is also a key in applying that of proper reception into the meeting.

If it is one professing themselves a longtime Christian, we must look for fruit as evidence; if it is a new believer, we are to "wait" to see the truth in their confession. Either way, it is to welcome them into the room ("place") of the "unlearned," while yet withholding from participating with them in communion at Christ's table until the Spirit would direct otherwise. This is not to say that we refuse to study or pray with them present; it is exactly that which we should do (else, how shall they learn?). However, the intimacy with Christ at His table among the saints is that which we must guard — it is His table. More will be said in regards to this aspect of fellowship later, but first let us trace the subject of "the laying on of hands" further.

Beyond even the Greek of the passage, for one to suggest simply the use of the term, "lay hands on," means "ordination," is false. There is absolutely no place one may find that the laying on of hands is explicit to one being "ordained" to any form of service or ministry. In all the terms used as to ordain, or "consecrate," as some prefer, it is not the idea of the "laying on" of hands that results in the one being ordained. Ordination, or consecration, comes through the "filling of the hands," as being given or set for a specific service or task; it is something God alone is to be responsible for (a simple delegation as to a ministering service, Acts 6:1-6¹And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. ²Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. ³Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. ⁴But we will give ourselves continually to prayer, and to the ministry of the word. ⁵And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: ⁶Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:1‑6), is of different principle). This is best seen in example to us in what was given of Aaron and his sons being consecrated into the service of priests (Ex. 29; Lev. 8).

The Hebrew is a compound of two primary root words, and it literally means, "to fill the hand" (H4390 mâlē' — to fill, to be full of + H3027 yâd—open hand [power, means]); that is, to fill the hand with the means and authority to accomplish a purpose, and appears in Exodus 29:9,33⁹And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. (Exodus 29:9)
³³And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy. (Exodus 29:33), yet its "defined" use of practical example in verse 24: "and thou shalt put all this in the hands of Aaron, and the hands of his sons, and shalt wave them as a wave offering before Jehovah. And thou shalt receive them of their hand...(25a)." It is not simply the sacrifice spoken of in reference, but the service which Aaron and his sons were then ordained/consecrated to as priests in the place of Moses (Lev. 8-9). It was a complete filling of Aaron and his sons with the authority necessary for the ministry for which God would have them. However, it is also within these passages that we see by example the principle of identification, in the "laying on of hands," of Aaron and his sons with the sacrifices offered (Ex. 29:10,15,19¹⁰And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock. (Exodus 29:10)
¹⁵Thou shalt also take one ram; and Aaron and his sons shall put their hands upon the head of the ram. (Exodus 29:15)
¹⁹And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram. (Exodus 29:19); Lev. 8:14,18, 22¹⁴And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering. (Leviticus 8:14)
¹⁸And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. (Leviticus 8:18)
²²And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. (Leviticus 8:22); H5564 çâmak — to lean, lay, lay upon/prop, put, take hold of, Grk 2007 epitithēmi). This is just one direct example from Scripture of the distinction between the two acts and what each of them represents.

In Genesis specifically, we see the laying on of hands most connected with that of blessing and identification throughout the Patriarchs (and nowhere as to "ordination"). Typically, it was of a father passing an inheritance or his blessing onto his son(s) in his identifying with them as his own at the latter part of life. Whether of his household's substance, or simply of blessing (or even, a prophetic word, Gen. 48:9-14;49⁹And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. ¹⁰Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. ¹¹And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath showed me also thy seed. ¹²And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. ¹³And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. ¹⁴And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn. (Genesis 48:9‑14)
⁹Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? ¹⁰The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. ¹¹Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: ¹²His eyes shall be red with wine, and his teeth white with milk. ¹³Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon. ¹⁴Issachar is a strong ass couching down between two burdens: (Genesis 49:9‑14)), what they received stemmed from their identification with him as family in the laying on of his hands to receive such. Without which, there would be no blessing or inheritance received (consider Ishmael: all that Ishmael received was from God; he received nothing from Abraham, Gen. 21:9-21⁹And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. ¹⁰Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. ¹¹And the thing was very grievous in Abraham's sight because of his son. ¹²And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. ¹³And also of the son of the bondwoman will I make a nation, because he is thy seed. ¹⁴And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba. ¹⁵And the water was spent in the bottle, and she cast the child under one of the shrubs. ¹⁶And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. ¹⁷And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. ¹⁸Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. ¹⁹And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. ²⁰And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. ²¹And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. (Genesis 21:9‑21)).

To follow this back through to the New Testament, there is not a single example, I believe if properly understood, which would show that it is by the laying on of hands in which one is ordained in the sense typical of today's use by many. In our first instance in Acts, which many try to present to the contrary, Acts 6:1-6¹And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. ²Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. ³Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. ⁴But we will give ourselves continually to prayer, and to the ministry of the word. ⁵And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: ⁶Whom they set before the apostles: and when they had prayed, they laid their hands on them. (Acts 6:1‑6), it is not the apostle's laying of their hands on the seven chosen that gave them any form of ordination to service. It was simply the choice of the assembly as given by the apostles the task to choose. They were chosen out by the people concerned.

Simply put, it is that the whole assembly looked to the apostles alone to meet all their needs. The apostles, upon the rise of the dispute in question, gave it back to them ("It is not reason that we should leave the Word of God, and serve tables" v. 2b) with the instructions and authority that they should choose by, and from among, themselves. Upon the assembly doing so, the apostles then prayed, if I may assume, possibly for the faithfulness and directions of the service of the seven. Then they "laid hands" on them in the presence of the assembly to fully identify them to all within (to be even as a testimony to any that may not have been present in their choosing), that they are the ones who would be filling such need of ministry among the "tables," and not the apostles themselves. This alone is the "appointment" necessary in public recognition by the laying on of hands, that there would be no further question as to whom the assembly should go to in concern of such matters. This is not a special "ordination" to a specific service or office. And each of the men chosen already possessed gifts from the Spirit, such as both Stephen's and Philip's gifts of evangelism, without any authority for them to use them being mentioned in a laying on of hands having previously taken place. Their gifts were of the Holy Spirit alone and relied nothing upon man's directing or enabling their use.

In all other occurrences of the laying on of the hands in the Acts, it may be seen the same, should one give up the notion that it is through the laying on of hands that a person is ordained to any form of office or service. Yes, such an act may accompany one being set for or going off on a ministry or service, as a blessing in prayer and of identification with them (Acts 13:1-4; 15:36-40¹Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. ²As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. ³And when they had fasted and prayed, and laid their hands on them, they sent them away. ⁴So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. (Acts 13:1‑4)
³⁶And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. ³⁷And Barnabas determined to take with them John, whose surname was Mark. ³⁸But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. ³⁹And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; ⁴⁰And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:36‑40); as also Gal. 2:9⁹And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:9)). However, the laying on of hands is not from which the ministry or service originates and has its authority. If this were not so, then should not it have been mentioned in the appointment of Matthias becoming "numbered among the eleven" (Acts 1:15-26¹⁵And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) ¹⁶Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. ¹⁷For he was numbered with us, and had obtained part of this ministry. ¹⁸Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. ¹⁹And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. ²⁰For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. ²¹Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, ²²Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. ²³And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. ²⁴And they prayed, and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, ²⁵That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. ²⁶And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. (Acts 1:15‑26)) and for such an important and prominent role of an apostle. Perhaps even of greater witness, the Gospels themselves are silent, in the Lord’s choosing and sending out the disciples to surrounding villages, yet they had been both commissioned and given gifts to cast out demons and to heal (Matt. 3:13-19; 6:7-12; Luke 9:1-6¹Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. ²And he sent them to preach the kingdom of God, and to heal the sick. ³And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. ⁴And whatsoever house ye enter into, there abide, and thence depart. ⁵And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. ⁶And they departed, and went through the towns, preaching the gospel, and healing every where. (Luke 9:1‑6)). If the laying on of hands was of meaning as necessary to do such acts (or to have such authority), why would it not specifically be mentioned as being done? It is not, nor was it necessary to, the disciples' identification with Jesus, as they were known to all as being of His own company (Acts 4:13¹³Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. (Acts 4:13); may the same be spoken of us).

It was also not in Ananias’ laying hands on Paul which ordained him to his ministry; it was of Christ alone (Acts 9:1-9¹And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, ²And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. ³And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: ⁴And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? ⁵And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. ⁶And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. ⁷And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. ⁸And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. ⁹And he was three days without sight, and neither did eat nor drink. (Acts 9:1‑9); Gal. 1:1-12¹Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) ²And all the brethren which are with me, unto the churches of Galatia: ³Grace be to you and peace from God the Father, and from our Lord Jesus Christ, ⁴Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: ⁵To whom be glory for ever and ever. Amen. ⁶I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: ⁷Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. ⁸But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. ⁹As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. ¹⁰For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. ¹¹But I certify you, brethren, that the gospel which was preached of me is not after man. ¹²For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (Galatians 1:1‑12)). Paul received as a blessing, his vision; and identification in truth to Whom he now found himself in fellowship with, the full gift of the Holy Spirit (both Christ and of the Body; as well Ananias' and Barnabas' testimony of such things being true to those of Damascus and Jerusalem, Acts 9:13-28¹³Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: ¹⁴And here he hath authority from the chief priests to bind all that call on thy name. ¹⁵But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: ¹⁶For I will show him how great things he must suffer for my name's sake. ¹⁷And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. ¹⁸And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. ¹⁹And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. ²⁰And straightway he preached Christ in the synagogues, that he is the Son of God. ²¹But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? ²²But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. ²³And after that many days were fulfilled, the Jews took counsel to kill him: ²⁴But their laying await was known of Saul. And they watched the gates day and night to kill him. ²⁵Then the disciples took him by night, and let him down by the wall in a basket. ²⁶And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. ²⁷But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. ²⁸And he was with them coming in and going out at Jerusalem. (Acts 9:13‑28)).

In those of Samaria having to wait for Peter and John to come down from Jerusalem (that they should receive the Holy Spirit), it was in good order that the Samaritan's be identified with them in receiving the Spirit by the apostle's laying hands upon them (Acts 8:5-17⁵Then Philip went down to the city of Samaria, and preached Christ unto them. ⁶And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. ⁷For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. ⁸And there was great joy in that city. ⁹But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: ¹⁰To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. ¹¹And to him they had regard, because that of long time he had bewitched them with sorceries. ¹²But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. ¹³Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. ¹⁴Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: ¹⁵Who, when they were come down, prayed for them, that they might receive the Holy Ghost: ¹⁶(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) ¹⁷Then laid they their hands on them, and they received the Holy Ghost. (Acts 8:5‑17)). If this were not so, then the Samaritan believers may have become puffed up in religious pride and may have seen themselves as something different than those of Jerusalem. Acts 8:18-21¹⁸And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, ¹⁹Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. ²⁰But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. ²¹Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. (Acts 8:18‑21), with Simon wanting to again make something of himself (cf. vss. 9-11), ignorantly thinking that the gift of the Holy Spirit simply came from the laying on of hands, also testifies to the identification aspect between Jerusalem and Samaria, and not that it is how the Spirit is received (or some "special" manifestation of the Spirit granted). The two were to be united, and not in type to Simon's "false confession" (v.21), of the worship the Samaritan's previously had in worshipping what they did not know in separation from Israel (consider John 4:9-26⁹Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. ¹⁰Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. ¹¹The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? ¹²Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? ¹³Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: ¹⁴But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. ¹⁵The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. ¹⁶Jesus saith unto her, Go, call thy husband, and come hither. ¹⁷The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: ¹⁸For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. ¹⁹The woman saith unto him, Sir, I perceive that thou art a prophet. ²⁰Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. ²¹Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. ²²Ye worship ye know not what: we know what we worship: for salvation is of the Jews. ²³But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. ²⁴God is a Spirit: and they that worship him must worship him in spirit and in truth. ²⁵The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. ²⁶Jesus saith unto her, I that speak unto thee am he. (John 4:9‑26), the history between the Jews and Samaritans being that they each claimed their own scriptures, temple, and authority of worship). They were to be one in the Body, Jews and Samaritans (as with Gentiles), in which all believers make up a part (Col. 3:11¹¹Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. (Colossians 3:11)).

To the opposite, Cornelius, and all present at the preaching of Peter in Caesarea, had no such requirements of identification with Jerusalem as Samaria had. It was not at all necessary in order for them to receive the Spirit, that any laying on of the hands is ever witnessed as being performed. The Lord Himself had "consecrated" Cornelius and his house to both receive the Gospel and receive the Holy Spirit — just as He had to the apostles at Pentecost (Acts 10; 11:1-18; as to the nations, declared clean and set apart for use, vs. 9,18).

As another brother once stated, "...the two general cases of the gift of the Holy Ghost are entirely irrespective of any such act; the special cases, where hands were imposed, owed their existence to peculiar circumstances"1; it was not the standard practice.

One could go on to Timothy's gift given in prophecy, which was accompanied by the laying on of the hands of the elderhood, or even to the right hand of fellowship. However, each are but forms of the same principles of identity. Special circumstances may exist in certain cases, but the over-ruling factor remains in the purpose being of identification between the parties involved.

Even if given the freedom to speak metaphorically (in the light of Scripture), a man's hands show his work; shows his "life"; his heart manifested by their work. In Acts 28:1-4¹And when they were escaped, then they knew that the island was called Melita. ²And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. ³And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. ⁴And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. (Acts 28:1‑4), though it was a necessary physical act, in Paul putting wood upon the fire for warmth while stranded on the island Malta, both the fire and the viper carried a certain significance to those of Paul's time. For such reason as the viper attaching itself to Paul's hand, the people there believed he must be such as a murderer escaped from the justice of the sea, only to die of vengeance from the viper (certain death) coming through the "fire of judgment." This was the identity they gave such an occurrence. For Paul to survive "judgment" was perhaps the witness seed of grace for him to then present the Gospel to the islanders, showing the truth of God's forgiveness through Christ to even such as the chief of sinners (Acts 28:5-10⁵And he shook off the beast into the fire, and felt no harm. ⁶Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. ⁷In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. ⁸And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. ⁹So when this was done, others also, which had diseases in the island, came, and were healed: ¹⁰Who also honored us with many honors; and when we departed, they laded us with such things as were necessary. (Acts 28:5‑10); cf. Mark 16:15-18¹⁵And he said unto them, Go ye into all the world, and preach the gospel to every creature. ¹⁶He that believeth and is baptized shall be saved; but he that believeth not shall be damned. ¹⁷And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; ¹⁸They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. (Mark 16:15‑18)).

Our hands both identify us with, and to, those around us, whether for good or for evil. We are "marked" by their work. To hastily lay them upon someone in taking one into fellowship is the same as partaking in whatever sin may be currently a hindrance to them. It is being identified with them in the work of their hands and it is in having them identified with ours.

Why, perhaps, some may still ask, is the teaching here one of such importance? It is because of identity, our identity as believers within the Body of Christ, and the meaning and principles of our separation unto Him. It regards our witness before believers and non-believers alike and who we are associated with as being in fellowship to (2 Cor. 6:14-7:1¹⁴Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? ¹⁵And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? ¹⁶And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. ¹⁷Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, ¹⁸And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. ¹Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 6:14‑7:1); 2 Tim. 2:19-21¹⁹Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. ²⁰But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. ²¹If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. (2 Timothy 2:19‑21)).

This is not in any way the idea some have expressed to me that we refuse fellowship with anyone we "deem" to be sinners. If this were the case, the meeting room would be empty, as we are all sinners saved by grace. However, it is not that we should be found in fellowship with anyone willfully practicing sin. And it is not of defense to say, "But we all sin daily"; which is just an excuse not to properly hold those found intentionally walking in sin responsible in a Scriptural manner. Such thought not only denies God the conscious purity and holiness His Majesty deserves, but it is also an affront to the very grace we have been given in Christ (Rom. 6).

Perhaps a contrast of the type of circumstances which might bring a better understanding to this will help. For example, a person cannot truthfully claim that a believer who sins, unknowingly or not, in some form or another, who then becomes conscious of that sin and confesses the same, with plain evidence in a newness of walk, is of the same relation as one having an adulterous affair with no exercise of conscience at all. Yes, sin is sin, but it is that which is of a presumptuous and deliberate character within a fellow believer that we must hold to account. It is not something to be gloried over, to think, "Oh, how God's grace does abound" (Rom. 3:5-8; 6:1-2⁵But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) ⁶God forbid: for then how shall God judge the world? ⁷For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? ⁸And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. (Romans 3:5‑8)
¹What shall we say then? Shall we continue in sin, that grace may abound? ²God forbid. How shall we, that are dead to sin, live any longer therein? (Romans 6:1‑2)). It is to be of discipline (1 Cor. 5:1-8¹It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. ²And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. ³For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, ⁴In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, ⁵To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. ⁶Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? ⁷Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: ⁸Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. (1 Corinthians 5:1‑8) and with the aim of restoration, 2 Cor. 2:6-11⁶Sufficient to such a man is this punishment, which was inflicted of many. ⁷So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. ⁸Wherefore I beseech you that ye would confirm your love toward him. ⁹For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. ¹⁰To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; ¹¹Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2:6‑11); Gal. 6:1-3¹Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. ²Bear ye one another's burdens, and so fulfil the law of Christ. ³For if a man think himself to be something, when he is nothing, he deceiveth himself. (Galatians 6:1‑3)).

Some then say, in regards to the unsaved, but Jesus ate with publicans and sinners. This cannot be denied, yet it is of a different principle in aspect to our discussion. The idea presented by so many that, "Jesus was a friend to sinners," in the manner that many would have us believe of today's modern use of the word toward the unsaved, is false. Jesus was and is the only propitiation for sin, and as such, He is Savior, the only Way in which one may be saved from the judgment of sin. In this, He is truly a "friend of publicans and sinners" and "wisdom is justified of her children," for He will save one coming to Him repentant of sin regardless of their past. This is truly important to understand, as for one to think He is simply a "friend," one who may have suffered and died for them, yet who is still accepting of a presumptuously sinful life, is of a blasphemous spirit (Matt. 11:16-19¹⁶But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, ¹⁷And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. ¹⁸For John came neither eating nor drinking, and they say, He hath a devil. ¹⁹The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. (Matthew 11:16‑19)). It denies the very quickening act of the Holy Spirit in a sinner leading them to repentance. And nowhere could it be inferred that Christ would be accepting in the idea of a believer going along with a non-believer in the ways of the world as a way to "befriend" them to better witness to them (Acts 17:30,31³⁰And the times of this ignorance God winked at; but now commandeth all men every where to repent: ³¹Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:30‑31)).

The witness of our separation towards a non-believer is to show the purity of walk for which we are called to, while proclaiming the true Gospel before all. It is both Christ, the Savior, crucified for our sin; and the risen Lord Jesus, not only He who is our Redeemer, but the One who has set us free from the power of sin (John 3:16,17¹⁶For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. ¹⁷For God sent not his Son into the world to condemn the world; but that the world through him might be saved. (John 3:16‑17); Rom. 8:1-4¹There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. ²For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. ³For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: ⁴That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:1‑4); 2 Cor. 5:14-21¹⁴For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: ¹⁵And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. ¹⁶Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. ¹⁷Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. ¹⁸And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; ¹⁹To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. ²⁰Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. ²¹For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:14‑21)). Our witness is to reflect the same charity and grace, as well as the purity of walk, of our Lord and Savior Jesus Christ. It is to be faithful to His calling (John 17:20-26²⁰Neither pray I for these alone, but for them also which shall believe on me through their word; ²¹That 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. ²²And the glory which thou gavest me I have given them; that they may be one, even as we are one: ²³I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. ²⁴Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. ²⁵O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. ²⁶And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. (John 17:20‑26); Rom. 12:1-2¹I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. ²And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:1‑2); Eph. 1:4-6⁴According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: ⁵Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, ⁶To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (Ephesians 1:4‑6); 1 Pet. 1:13-16¹³Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; ¹⁴As obedient children, not fashioning yourselves according to the former lusts in your ignorance: ¹⁵But as he which hath called you is holy, so be ye holy in all manner of conversation; ¹⁶Because it is written, Be ye holy; for I am holy. (1 Peter 1:13‑16)).

With all this being said, it is hoped that the principle of our separation is not seen as a Pharisaical attitude of "stand by thyself: for I am holier than thou" (Isa. 65:5a); that by the very hypocrisy of one's heart and ways, it is an incense of smoke and fire before the Lord, deserving of His rebuke and leading to their condemnation, should they not repent (Matt. 3:1-12; 23:1-33¹In those days came John the Baptist, preaching in the wilderness of Judea, ²And saying, Repent ye: for the kingdom of heaven is at hand. ³For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. ⁴And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. ⁵Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, ⁶And were baptized of him in Jordan, confessing their sins. ⁷But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? ⁸Bring forth therefore fruits meet for repentance: ⁹And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. ¹⁰And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. ¹¹I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: ¹²Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. (Matthew 3:1‑12)
¹Then spake Jesus to the multitude, and to his disciples, ²Saying, The scribes and the Pharisees sit in Moses' seat: ³All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. ⁴For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. ⁵But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, ⁶And love the uppermost rooms at feasts, and the chief seats in the synagogues, ⁷And greetings in the markets, and to be called of men, Rabbi, Rabbi. ⁸But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. ⁹And call no man your father upon the earth: for one is your Father, which is in heaven. ¹⁰Neither be ye called masters: for one is your Master, even Christ. ¹¹But he that is greatest among you shall be your servant. ¹²And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. ¹³But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. ¹⁴Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. ¹⁵Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. ¹⁶Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! ¹⁷Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? ¹⁸And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. ¹⁹Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? ²⁰Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. ²¹And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. ²²And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. ²³Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. ²⁴Ye blind guides, which strain at a gnat, and swallow a camel. ²⁵Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. ²⁶Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. ²⁷Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. ²⁸Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. ²⁹Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, ³⁰And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. ³¹Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. ³²Fill ye up then the measure of your fathers. ³³Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? (Matthew 23:1‑33)). It is that our separation is of the exercise of the spirit in humility (by the Holy Spirit's actions within the believer) in leading one into both the obedience and submission which is actually meant for the disciple of Christ (Matt. 7:15-27¹⁵Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. ¹⁶Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? ¹⁷Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. ¹⁸A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. ¹⁹Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. ²⁰Wherefore by their fruits ye shall know them. ²¹Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. ²²Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? ²³And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. ²⁴Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: ²⁵And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. ²⁶And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: ²⁷And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. (Matthew 7:15‑27); 1 Peter 1:13-25¹³Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; ¹⁴As obedient children, not fashioning yourselves according to the former lusts in your ignorance: ¹⁵But as he which hath called you is holy, so be ye holy in all manner of conversation; ¹⁶Because it is written, Be ye holy; for I am holy. ¹⁷And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: ¹⁸Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; ¹⁹But with the precious blood of Christ, as of a lamb without blemish and without spot: ²⁰Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, ²¹Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. ²²Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: ²³Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. ²⁴For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: ²⁵But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. (1 Peter 1:13‑25)). Just as there were basically two forms of disciples in Jesus' day: those who were merely following the Lord for outward reasons (John 6:44-66⁴⁴No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. ⁴⁵It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. ⁴⁶Not that any man hath seen the Father, save he which is of God, he hath seen the Father. ⁴⁷Verily, verily, I say unto you, He that believeth on me hath everlasting life. ⁴⁸I am that bread of life. ⁴⁹Your fathers did eat manna in the wilderness, and are dead. ⁵⁰This is the bread which cometh down from heaven, that a man may eat thereof, and not die. ⁵¹I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. ⁵²The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? ⁵³Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. ⁵⁴Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. ⁵⁵For my flesh is meat indeed, and my blood is drink indeed. ⁵⁶He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. ⁵⁷As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. ⁵⁸This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. ⁵⁹These things said he in the synagogue, as he taught in Capernaum. ⁶⁰Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it? ⁶¹When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? ⁶²What and if ye shall see the Son of man ascend up where he was before? ⁶³It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. ⁶⁴But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. ⁶⁵And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. ⁶⁶From that time many of his disciples went back, and walked no more with him. (John 6:44‑66)), and those who were "disciples indeed" (John 8:28²⁸Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. (John 8:28)-[31], 32), there are the same in ours (2 Tim. 4:3-4³For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; ⁴And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4:3‑4); 1 John 1:5-2:6⁵This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. ⁶If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: ⁷But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. ⁸If we say that we have no sin, we deceive ourselves, and the truth is not in us. ⁹If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. ¹⁰If we say that we have not sinned, we make him a liar, and his word is not in us. ¹My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: ²And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. ³And hereby we do know that we know him, if we keep his commandments. ⁴He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. ⁵But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. ⁶He that saith he abideth in him ought himself also so to walk, even as he walked. (1 John 1:5‑2:6)). And this begins with our separation unto the Lord as being called to live holy before Him.

While separating ourselves from this world and all its corruptions (including corruptions within the Christian profession), we are soberly to think neither more nor less of ourselves, but of Christ and His honor and glory (Rom. 12:1-3¹I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. ²And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. ³For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:1‑3); Titus 2:1-15¹But speak thou the things which become sound doctrine: ²That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. ³The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things; ⁴That they may teach the young women to be sober, to love their husbands, to love their children, ⁵To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. ⁶Young men likewise exhort to be sober minded. ⁷In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, ⁸Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. ⁹Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; ¹⁰Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. ¹¹For the grace of God that bringeth salvation hath appeared to all men, ¹²Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; ¹³Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; ¹⁴Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. ¹⁵These things speak, and exhort, and rebuke with all authority. Let no man despise thee. (Titus 2:1‑15)). We are to recognize that our lusts and desires over this world, our self interest and pride, and the pressure to achieve even the "very best" of the life here, are but what cost Him His life in sacrifice for the Father's glory and our re-demption (Mark 8:34-38³⁴And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. ³⁵For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. ³⁶For what shall it profit a man, if he shall gain the whole world, and lose his own soul? ³⁷Or what shall a man give in exchange for his soul? ³⁸Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. (Mark 8:34‑38); Luke 23:44-47⁴⁴And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. ⁴⁵And the sun was darkened, and the veil of the temple was rent in the midst. ⁴⁶And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. ⁴⁷Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. (Luke 23:44‑47); 1 John 2:15-17¹⁵Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. ¹⁶For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. ¹⁷And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. (1 John 2:15‑17)). We are to live holy before Him to the very best of our ability as yielding under the guidance of the Holy Spirit (Rom. 6:5-23⁵For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: ⁶Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. ⁷For he that is dead is freed from sin. ⁸Now if we be dead with Christ, we believe that we shall also live with him: ⁹Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. ¹⁰For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. ¹¹Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. ¹²Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. ¹³Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. ¹⁴For sin shall not have dominion over you: for ye are not under the law, but under grace. ¹⁵What then? shall we sin, because we are not under the law, but under grace? God forbid. ¹⁶Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? ¹⁷But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. ¹⁸Being then made free from sin, ye became the servants of righteousness. ¹⁹I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. ²⁰For when ye were the servants of sin, ye were free from righteousness. ²¹What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. ²²But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. ²³For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:5‑23)). Of necessity, this would include a genuine expression of true love towards all2, even if it would be such as may cause sorrow or discomfort to another in not having things the way they would want or expect. We are to be as ambassadors, strangers and foreigners in this world, yet living the Gospel before all by Christ being manifest in us (2 Cor. 5:20-21²⁰Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. ²¹For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:20‑21)).

In this manner, it has nothing to do with "self-righteous" acts or "pious" devotions of the flesh, but of obedience and submission in love, in recognizing Christ as not only our Savior, but as Lord over our very soul. It is owning that He alone is our righteousness, our salvation, our redemption and our walk—He is our life. It is giving Him the preeminence He alone deserves.

To this extent, and in relation to the use of 1 Timothy 5:22²²Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22) as previously noted, to be cautious in the approach to fellowship with an unknown believer is not as to doubting one's confession (or even assuming there is sin in their life), but it is to test3 its truth in honor to the One it claims as its own. This is not of any sort a default to resist fellowship with professing believers, but is an act of reception which is scriptural in protecting not simply both parties seeking to be in fellowship, but even more so, that of our fellowship when at His table. Though this requires earnest proof to be offered in evidence of their confession before an embrace to His table is made, it neither denies nor limits our responsibility in sharing the gospel with others, nor from welcoming one into the room of the unlearned when there is no obvious or blatant sin to prevent such.

If we were to simply place the desire of having fellowship with someone on a level higher than what God's revealed Word gives for us of obedience in love (as well the act of submission, when concerning something we would be reluctant over or would not normally choose to do), one should ask what that would suggest of our thoughts as to the glory and honor of God. Even as what it would suggest as to a soul's gratitude for its redemption purchased through Christ's blood.

Though it may be hard for some to believe, simply being refused "full and open" fellowship (as in remembrance, association in publication of gospel or scriptural teachings, etc) is not automatically thinking the person must be in error or living in sin, but it is believing the best of them and expecting to find it to be true — yet holding to the responsibility of proving them as such. To this, the "flesh" is often insulted that it should be slighted in such a suggestion or request (or, delay), often causing one to question both the motive and character of the other who asks of it. This does not need to be, however, if both parties involved would simply wait with charity towards each other on the grace and timing of the Lord to lead as He would. Either way, the purpose in the "room (place/position) of the unlearned" is not simply the idea of one who is new to the faith (though this may be so), but it is also of one we ourselves have yet "learned" as to their being proven (again, dokimazo — to test with the expectation of finding it good). This may seem foreign to the mass of professing Christendom, but it is nevertheless true.

The greatest riches a Christian has in this world are Christ and the Father, and the Holy Spirit living within and empowering us. Whatever trials, sufferings, or persecutions; whatever temptations, we face them in triumph with our rejected Savior, taking our rightful place at His side (John 15:20-21; 16:33²⁰Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. ²¹But all these things will they do unto you for my name's sake, because they know not him that sent me. (John 15:20‑21)
³³These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. (John 16:33); 1 Cor. 4:10¹⁰We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised. (1 Corinthians 4:10)-[16]17; 10:31-11:1; Phil. 1:27-29²⁷Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; ²⁸And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. ²⁹For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake; (Philippians 1:27‑29); 2 Tim. 3:10¹⁰But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, (2 Timothy 3:10)-[12]17; 1 Pet. 1:3-9,13-21; 5:10³Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, ⁴To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, ⁵Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. ⁶Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: ⁷That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: ⁸Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: ⁹Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:3‑9)
¹³Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; ¹⁴As obedient children, not fashioning yourselves according to the former lusts in your ignorance: ¹⁵But as he which hath called you is holy, so be ye holy in all manner of conversation; ¹⁶Because it is written, Be ye holy; for I am holy. ¹⁷And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: ¹⁸Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; ¹⁹But with the precious blood of Christ, as of a lamb without blemish and without spot: ²⁰Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, ²¹Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. (1 Peter 1:13‑21)
¹⁰But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. (1 Peter 5:10)). Second to this is the fellowship of the family of Christ which He has given us to own in the same unity of the Spirit with which we have been sealed.

We are to be members one of another, in true sincerity of love and honor within Christ's body, with Jesus alone as our head. There is no separation in this aspect — it is not so a "personal walk"; our relationship to Christ as His being our Savior and Lord most certainly is, but our walk in Him, or life, is of love relationship in His family as well (John 15-17; Eph. 4:1-16¹I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, ²With all lowliness and meekness, with longsuffering, forbearing one another in love; ³Endeavoring to keep the unity of the Spirit in the bond of peace. ⁴There is one body, and one Spirit, even as ye are called in one hope of your calling; ⁵One Lord, one faith, one baptism, ⁶One God and Father of all, who is above all, and through all, and in you all. ⁷But unto every one of us is given grace according to the measure of the gift of Christ. ⁸Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. ⁹(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? ¹⁰He that descended is the same also that ascended up far above all heavens, that he might fill all things.) ¹¹And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; ¹²For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: ¹³Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: ¹⁴That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; ¹⁵But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: ¹⁶From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:1‑16); Phil. 2:1-13¹If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, ²Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. ³Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. ⁴Look not every man on his own things, but every man also on the things of others. ⁵Let this mind be in you, which was also in Christ Jesus: ⁶Who, being in the form of God, thought it not robbery to be equal with God: ⁷But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: ⁸And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. ⁹Wherefore God also hath highly exalted him, and given him a name which is above every name: ¹⁰That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; ¹¹And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. ¹²Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. ¹³For it is God which worketh in you both to will and to do of his good pleasure. (Philippians 2:1‑13); 1 Pet. 1:22²²Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22); 1 John 3:1-4:21¹Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. ²Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. ³And every man that hath this hope in him purifieth himself, even as he is pure. ⁴Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. ⁵And ye know that he was manifested to take away our sins; and in him is no sin. ⁶Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. ⁷Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. ⁸He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. ⁹Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. ¹⁰In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. ¹¹For this is the message that ye heard from the beginning, that we should love one another. ¹²Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. ¹³Marvel not, my brethren, if the world hate you. ¹⁴We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. ¹⁵Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. ¹⁶Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. ¹⁷But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? ¹⁸My little children, let us not love in word, neither in tongue; but in deed and in truth. ¹⁹And hereby we know that we are of the truth, and shall assure our hearts before him. ²⁰For if our heart condemn us, God is greater than our heart, and knoweth all things. ²¹Beloved, if our heart condemn us not, then have we confidence toward God. ²²And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. ²³And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. ²⁴And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. ¹Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. ²Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: ³And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. ⁴Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. ⁵They are of the world: therefore speak they of the world, and the world heareth them. ⁶We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. ⁷Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. ⁸He that loveth not knoweth not God; for God is love. ⁹In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. ¹⁰Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. ¹¹Beloved, if God so loved us, we ought also to love one another. ¹²No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. ¹³Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. ¹⁴And we have seen and do testify that the Father sent the Son to be the Saviour of the world. ¹⁵Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. ¹⁶And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. ¹⁷Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. ¹⁸There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. ¹⁹We love him, because he first loved us. ²⁰If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? ²¹And this commandment have we from him, That he who loveth God love his brother also. (1 John 3:1‑4:21)). In this are the words of our Lord in our witness to the world fulfilled, "By this shall all men know that ye are My disciples, if ye have love one to another" (John 13:35³⁵By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:35)).

However, love in fellowship is not the idea of accepting someone in blind ignorance of their ways. It is seeking for their all — for their edification, encouragement, exhortation, correction, admonishment, and rebuke (if necessary) — as the relationship is discovered between both parties involved. This includes to be proven, one to another: one will never heed correction if they are lead to believe their every act is acceptable and well. They will feel insulted even at the suggestion they may be in the "wrong".

We are to hold our brothers and sisters to the same standards we should seek: Christ — and in the same grace and charity in cherishing even the most seemingly "uncomely" or "unnecessary" within His body. It is for His glory and honor, not our own. If we should cleave to Him in genuine sincerity of faith, our hearts seeking to serve Him in love, in true obedience and humility, it is certain that we will share in that same honor for which we guard ourselves for Him, and we shall have that fellowship with those who "call upon the Lord out of a pure heart." This is not taking the stance of a Pharisee, looking down the nose at the rest of Christendom, but is the practical application of the truth of God's word in one wanting to live holy before Him with like-minded believers. It is also seeking to uplift those struggling within Christendom to find true fruit in their life and to understand it only comes through obedience in love in living holy (and wholly) unto Him.

When considering how far one may go in witness to a non-believer, we must never attempt to out-step or over-step our Lord, nor go into venues where His witness would be tarnished simply by our presence there. I could not see it be a fault to simply go fishing with one not yet "proven" as to be in the faith or not, or even possibly with one we are in witness of the gospel to. However, I would not dare step into a Sports Den (Bar) with the same intent in mind, being surrounded by the entertainments and addictions of the world. I have no place there at all, if but perhaps to pick up a stumbled son or brother in offer of correction, but certainly not to "hang out" in hopes I might be able to witness to those within. To be friends with the world is enmity with God (James 4:4⁴Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. (James 4:4)).

I own the fall of the Church as prophesied and outlined in the Book of Revelation (just as the "latter times" of Paul's epistles); just as I own all professing Christendom as my own. It is because of such that I must seek for Christ's honor and glory, and not my pleasure or comfort. Nor am I simply to look for the profession from another of His name: it is to be a living, loving witness in practical holiness, in proof to the One for whom we are called, united in fellowship at His table. Anyone who would reverse the order of our fellowship, seeking to please their fellow man, or even their "brother or sister", over the Father and the Son, have fulfilled their place in the Laodicean Church of placing Christ outside — and it is many saint's prayers that those as such would hear His knock and repent (Rev. 3:14-22¹⁴And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; ¹⁵I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. ¹⁶So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. ¹⁷Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: ¹⁸I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. ¹⁹As many as I love, I rebuke and chasten: be zealous therefore, and repent. ²⁰Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. ²¹To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. ²²He that hath an ear, let him hear what the Spirit saith unto the churches. (Revelation 3:14‑22)).

1. William Kelly—Introductory Lectures On The New Testament

2. "expression of true love"—self sacrifice in the service and interests of others: it is that which extends itself to life of the individual, for their good and well being [if a non-believer, to see them come to Christ; if a believer not living as they should, to win them over to living holy before the Lord], even if it's not what they should want for themselves, and in spite of any personal cost to self—even at the cost of one's own life; it is the expression of God's love, agape—a settled attitude of goodness, passing through us unto others, and it includes that of longsuffering: showing restraint in acting against someone even when we would have both the authority and right to do so.

3. dokimazo [1381]—to test/prove with the expectation of finding it good; it is the same used, whether of self, 1 Cor. 11:28²⁸But let a man examine himself, and so let him eat of that bread, and drink of that cup. (1 Corinthians 11:28), or of others, 1 John 4:1¹Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1).

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Laying on of Hands

• Lay Hands Suddenly on No Man