The Difference Between Gift and Office
Christians almost always confuse “gift” and “office”. Attempting to localize a gift (such as a pastor) to function as an office in a local church is a clear proof of this misunderstanding. Gift and office are two distinct things in Scripture. Gift is exercised in relation to the body of Christ; office is a responsibility in connection with the house of God. Gift is for edification, whereas office is to do with government. As gift is universal (for the whole body); office is a local charge (i.e., for a local assembly).
There is one exception to this—apostleship. Apostleship is both an office and a gift. It is the only case in Scripture where office is a universal thing (Acts. 1:20; 1 Peter 5:11The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: (1 Peter 5:1)). Twelve of the Lord’s disciples were appointed to the office of apostleship (Mark 3:1414And he ordained twelve, that they should be with him, and that he might send them forth to preach, (Mark 3:14); Luke 6:1313And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; (Luke 6:13); Acts 1:2020For 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. (Acts 1:20)). The Lord did this when He was still on earth. Judas fell by transgression and his “office” was given to another man—Mathias (Acts 1:16-2616Men 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 1:16‑26)). However, they received the “gift” of apostleship by the Spirit after the Lord ascended to His heavenly position at the right hand of God (1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)). Gifts, as we have mentioned, flow down from Christ in heaven. These men were then given to the church to help it get established in the truth. “When He ascended up on high, He led captivity captive, and gave gifts unto men... He gave some apostles” (Eph. 4:8-118Wherefore 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; (Ephesians 4:8‑11)).
An individual who has a local charge (office) in an assembly may also have a gift for public teaching or preaching (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)), but when Scripture deals with the subjects of gift and office, it never confounds the two.
When we understand the difference between these two things as Scripture distinguishes them, we will see how far from the truth a statement, such as, “He is the Pastor of a church,” really is. Under normal circumstances, the Lord’s servant is never “the” single gift in a local church. Nor is he to restrict the exercise of his gift to “a” local church, or even to a certain sect within the church. His gift is for the whole body of Christ. To be Scripturally accurate, people should say, “He is a pastor in the church.”
Elders, Overseers [Bishops], & Guides
Apart from apostleship, there are only two offices in the church. One is an overseer (bishop)/elder/guide. The other is a deacon.
As to the office of an overseer/elder/guide, it is the Lord’s normal means of guiding a local assembly in its administrative responsibilities. The focus of their work pertains particularly to the spiritual welfare of a local assembly. The three words in the epistles used for those who function in this office are: “elders,” “overseers [bishops],” and “leaders [guides].” These words can be used inter-changeably for the same office. See Acts 20:1717And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17) with 28; Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5) with 7; 1 Peter 5:1-21The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:1‑2).
“Elders” (Presbuteroi) describes the maturity and experience that should mark those who fill this place. It refers to those advanced in age. However, not all aged men in the assembly necessarily function in this place of responsible leadership. (1 Tim. 5:11Rebuke not an elder, but entreat him as a father; and the younger men as brethren; (1 Timothy 5:1); Titus 2:22That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. (Titus 2:2)) This is because all may not have the experience, or the exercise, or the moral qualifications that are necessary (1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7); Tit. 1:6-96If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:6‑9)).
“Bishops” or “overseers” (Episkopoi) describes the work that they do; shepherding the flock (1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2); Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)), watching over souls (Heb. 13:1717Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)), giving admonition (1 Thess. 5:1313And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)), etc.
“Leaders” or “guides” (Hegoumenos) describes the leadership they are to give in the local assembly.
Scripture refers to those in this place as, “Them that take the lead among you” (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13); Heb. 13:7, 17, 247Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Hebrews 13:7)
17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24); 1 Cor. 16:15-1815I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. 17I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. (1 Corinthians 16:15‑18); 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17) – J. N. Darby Trans.). Notice, it is “them,” not “him.” Whenever they are spoken of as functioning in their place, they are always referred to in the plural. They may be spoken of in the singular, if it is in reference to their personal character (1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7)), but when performing their work, it is in plural. This shows that under normal conditions this work is not to be carried out by one man. It is a God-given guard to have more than one elder in a local assembly, so that no individual would attempt to rise up and preside over an assembly. Sad to say, this has not been heeded, and men at times have risen up and have taken over in local assemblies. (Acts 20:3030Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:30))
Furthermore, the Authorized Version (KJV) renders the verses quoted above as, “them over you in the Lord” (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12)); and, “them that have the rule over you” (Heb. 13:17, 2417Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. (Hebrews 13:17)
24Salute all them that have the rule over you, and all the saints. They of Italy salute you. (Hebrews 13:24)). These renderings might convey the idea that these men are to preside over the flock of God. But this is not true. These verses should be translated, “Them that take the lead among you.” This shows that they have a place, like all the other members of the body of Christ, “among” the flock. The only place in Scripture where we have somebody presiding over a local assembly is in the case of Diotrephes, and he was an evil man. (3 John 9-109I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. (3 John 9‑10))
How different all this is from the order that men have arranged in their man-made denominations. God’s way is to have a number of bishops in a local church (assembly) (Phil. 1:11Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: (Philippians 1:1); Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28); Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)); man’s way is to have one bishop over many churches (assemblies)!
Taking “the lead among you” does not necessarily refer to leading in public teaching or preaching, but to the administrative affairs of the assembly. Again, to confuse these two things is to misunderstand the difference between gift and office. These men, however, should be “apt to teach" (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2)). This refers to being able to expound the Word as they have been taught, even though they may not necessarily be gifted as a teacher (Titus 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)). Some of them that “take the lead” may not teach publicly at all, but it is very good and helpful when they can. And such should be “counted worthy of double honour” when they do (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)).
Those in this place of responsible leadership are viewed under the figures of “stars” and “the angel of the church” in the book of Revelation (Rev. 1:20, 2:1, 8, 12, 3:1, 7, 14). As “stars” they are to bear witness to the truth of God (the principles of the Word) as light bearers in the local assembly. This shows that they must be instructed in the Word (Titus 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)). When the assembly is confronted with a problem or an issue, they should be able to provide light from God’s Word as to what the assembly should do. Acts 15 gives us an illustration of their work. After hearing the problem that was troubling the assembly, Peter and James, as “stars,” gave light on the matter. James applied a principle from the Word of God, and then gave his judgment as to what he believed the Lord would have them to do (Acts 15:15-2115And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18Known unto God are all his works from the beginning of the world. 19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. (Acts 15:15‑21)).
As “the angel of the church,” those same ones in that place of responsibility act as messengers to carry out the mind of God in the assembly in the performance of those things that have been decided. This is also illustrated in Acts 15. After they had determined what was believed to be the Lord’s mind in connection with the problem, they “took the lead” in the local assembly in carrying out His mind. They spread their conclusions before the assembly so as to not act independently of them, who also believed it to be the mind of the Lord. This was followed by a letter being sent to the brethren in Antioch notifying them of how the problem was solved (Acts 15:22-3322Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26Men that have hazarded their lives for the name of our Lord Jesus Christ. 27We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31Which when they had read, they rejoiced for the consolation. 32And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. (Acts 15:22‑33)).
In some respects, the work of pastors (shepherds) and elders are similar. Both are called to shepherd and feed the flock. But the two are never equated. The pastor does not localize his service, whereas the elder/overseer/guide does.
Deacons
While those in the office of an elder/overseer/guide are occupied with the spiritual welfare of a local assembly, those in the office of a deacon are to be occupied with the temporal cares of a local assembly (Acts 6:11And 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. (Acts 6:1)-6; 1 Tim. 3:8-138Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre; 9Holding the mystery of the faith in a pure conscience. 10And let these also first be proved; then let them use the office of a deacon, being found blameless. 11Even so must their wives be grave, not slanderers, sober, faithful in all things. 12Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:8‑13)). The word “deacon” could be translated “minister,” for ministry in the Bible is not confined to spiritual things only (Luke 8:33And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. (Luke 8:3); Acts 6:11And 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. (Acts 6:1) – “daily ministration,” 12:25; 13:5; Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)). Deacons minister in temporal things, but their service for the Lord does not need to be confined to that exclusively. If they should have a gift for ministering the Word they could exercise that gift as the Lord may lead them (1 Tim. 3:1313For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. (1 Timothy 3:13)). Both Stephen and Philip, who were deacons, also had gifts for ministering the Word. Stephen was gifted as a teacher (Acts 7); and Philip was gifted as an evangelist (Acts 8:5-40; 21:85Then 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. 18And 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. 22Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. 26And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28Was returning, and sitting in his chariot read Esaias the prophet. 29Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. (Acts 8:5‑40)
8And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. (Acts 21:8)). Sisters can also serve as deaconesses. Romans 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1) says, “I commend to you Phoebe, our sister, who is minister [deaconess] of the assembly which is in Cenchrea.” However, they would not fill that place in an official capacity, because Paul said to Timothy that such were to be “husbands of one wife,” which shows that such were men (1 Tim. 3:1212Let the deacons be the husbands of one wife, ruling their children and their own houses well. (1 Timothy 3:12)). Those in this office also had to have moral qualifications in their lives similar to those of elders/overseers/guides.
The Choosing of Elders
The question might be asked, “How did people get into these offices?” In every case in the Scriptures, they were chosen. But, nowhere in Scripture do we read that elders were chosen by the church—the local assembly. Just as we have shown that there is not one local assembly in the Bible that chose its pastor, there is also not one assembly that chose its elders! Regardless of this, in Christendom today almost every church group chooses its elders. But where do they get their authority for doing this? Nowhere in the Bible was an assembly entrusted with a choice so difficult as choosing its elders, regardless of the piety and intelligence of those who made it up. The Word of God says that they were chosen by the apostles. It says, “When they [Barnabas and Paul] chose for them, elders in each assembly and prayed with fastings, they commended them to the Lord on Whom they had believed” (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23)—W. Kelly Trans.). On certain occasions delegates of the apostles chose elders. Titus is an example. Paul sent him to the island of Crete for the purpose of ordaining elders there. Even then, his commission was for that place only. He had no authority to ordain elsewhere, unless commissioned by the Apostle (Titus 1:55For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: (Titus 1:5)).
The wisdom of God is seen here in having elders specifically chosen for an assembly and not by an assembly. If a local church chose its elders, it might be biased and pick leaders that favoured its inclinations. But being an apostolic function, the assembly would be delivered from this danger.
In the case of deacons, however, local churches did choose them. A case in point is 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). Seven men were chosen by the church at Jerusalem to fill the place of deacons (though not directly called deacons in that chapter), but they were officially appointed to that place by the apostles. A local church today could choose ones to carry out temporal cares in the assembly, but they could not officially appoint them to the office of a deacon, because there is no apostle or apostolic delegate to do it.
There Are No Apostles Today To Appoint Elders and Deacons
The whole value of a person’s appointment to an office, hangs on the validity of the power that does the appointing. Scripture allows no appointing power except that of an apostle, or an envoy who had a commission from an apostle for that purpose. But where is such a delegate today that can produce adequate evidence of having an apostolic commission for the work of appointing? The Word of God does not even hint at the continuance of ordaining powers. Hence the church today has no power to appoint elders/overseers/guides to their office, or a deacon to his office, simply because we do not have an apostle or a delegate from an apostle to do it.
We realize that this is contrary to the belief and practice of some Christians who think that there are apostles on earth today. The Bible, however, indicates otherwise. It says that the church is “built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Corner-stone. In Whom all the building fitted together increases to a holy temple in the Lord; in Whom ye also are built together for a habitation of God in the Spirit” (Eph. 2:20-2220And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:20‑22)). In this passage of Scripture, the formation of the church is likened to the building of a house. It begins with the laying of the chief Corner-stone (Christ); then the foundation is laid (the apostles and prophets); and then finally, the building goes up wherein every true believer is added, until the whole building is complete at the coming of the Lord. This shows that the place the apostles and prophets occupy in the church is that of the foundation. They were directly used by the Lord to establish the church in the beginning. The epistles they wrote set out the order and function of the church: in them the foundation of Christianity has been laid. The Lord no longer gives apostles to the church because He is no longer building the foundation. It has been laid. In fact, the building is just about complete. We are waiting for the last persons to be saved, so that the last few (living) stones can be put into place in the building. The ministry of the apostles and prophets still remains with the church in their inspired writings, but we no longer have them personally with us on earth (Eph. 4:11-1311And 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: (Ephesians 4:11‑13)).
Three Qualifications for Apostleship
We list the following three things that qualify a person for apostleship. These things show that there could not be apostles on earth today.
The Bible does tell us that there will be impostors posing themselves as apostles. Therefore, any person who claims apostleship today could only be putting themselves in that category (Rev. 2:22I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: (Revelation 2:2) – “them which say they are apostles;” 2 Cor. 11:13-1513For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14And no marvel; for Satan himself is transformed into an angel of light. 15Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (2 Corinthians 11:13‑15) – “false apostles;” 2 Tim. 3:1313But evil men and seducers shall wax worse and worse, deceiving, and being deceived. (2 Timothy 3:13))
Mr. Kelly said, “It is clear that we have neither apostles living on earth, nor representatives, like Titus, charged by an apostle to do quasi-apostolic work. The consequence is, that now, if subject to the Word of God, you cannot, and do not, look for elders in their precise official form. If any man allege these can be, it might be well to hear his grounds from Scripture. What has been produced, in my judgment, is amply sufficient to disprove it. You cannot have persons formally and duly appointed to this office, unless you have a power formally and duly authorized of the Lord to appoint them. But you have not that indispensably needful power to authenticate elders: this is your fatally weak point. You neither have apostles or functionaries commissioned by the apostles to act in their stead: and therefore the entire system of appointment breaks down for want of competent authority.”
Are There Elders Today?
Some might ask, “Does this mean that you don't believe in having elders?” Though we do not have anyone to appoint elders today, we mustn’t think that the work of oversight does not go on. If that were so, God has left the local assemblies without leadership when He took the apostles away to heaven. The Holy Spirit still raises up men to carry on this work (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). In a gathering of Christians meeting together according to Scripture, there will normally be men who will carry on this work. They will be known by the work they do, and are to be recognized as such, even though they have not been officially appointed to that office. We are to:
• “Know” them (1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12), 1 Cor. 16:1515I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) (1 Corinthians 16:15)).
But nowhere in Scripture is the Church told to ordain them, simply because the church has no power to do so. The Spirit of God has fully anticipated a time when the apostles would not be on earth to appoint elders, and He has given us some guiding principles in the Word so that we might know those whom He has raised up to carry on this work in a local assembly. There were at least two assemblies that Paul wrote to that did not have ordained elders. Nevertheless, in writing to them he marked out a principle that set apart certain ones for that work in those assemblies, and it gives us a valuable guideline today when we have no official appointment of elders.
In writing to the Thessalonians, Paul told them to acknowledge those that laboured among them for the good of the assembly. They would be known by their labours among the flock. Consequently, the assembly was to “esteem them very highly in love for their work’s sake” (1 Thess. 5:12-1312And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; 13And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:12‑13)).
Mr. Kelly said, “What then? Are there none suitable to be elders or bishops, if there are no apostles to choose them? Thank God, there are not a few! You can hardly look into an assembly of His children without hearing of some grave elderly men who go after the wanderers, who warn the unruly, who comfort those who are cast down, who counsel, admonish, and guide souls. Are not these the men who might be elders, if there were a power existing to appoint them? And what is the duty of a Christian man as things now are in the use of what remains? I say not to call them elders, but surely to esteem them highly for their work's sake, and to love and acknowledge them as those who are over the rest of their brethren in the Lord.”
No Ordination Today
The so-called church organizations that we have been speaking of, use ordination as a sanction for a person to minister among them, but Scripture never does. If a certain number of Christians organize themselves into what they call a church, with their own creeds and rules of government, surely no one could be free to minister in their organization without its sanction. It could hardly be otherwise. After all, it’s their system. If someone wants to minister in that sect, he will have to subject himself to its rules and regulations. But all this is only further proof that these organizations are sects indeed.
Even though most Christians believe that a person must be ordained before he can minister in the church, there is not one person in the Bible who was ordained by men to preach the Word to the church! Not one! It is time that we got back to a Scriptural practice in these things.
"But People Were Ordained in the Bible!"
People often reply to this, “But people were ordained in the Bible.” Yes, the Bible tells us that Paul and Barnabas ordained elders in every city on one of their missionary journeys (Acts 14:2323And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (Acts 14:23)). But there is not a single instance in Scripture where Paul, Barnabas, Titus etc., ever ordained a pastor, teacher, or evangelist! For that matter, there is no Scripture where they ordained a prophet or a priest either! There is not the slightest hint of any of these being ordained. Where do the denominational churches get authority in the Word of God to do this? To repeat W. T. P. Wolston’s remark, “The idea is in people’s heads, but not in Scripture.” If it was God’s will for the church, then He would have instructed us in His Word about it.
Now, it is true that gifted men were ordained, but not for the purpose of carrying out the ministry of their gift! Those who were ordained by the Apostle (or an apostle’s delegate) were chosen to fill the office of an overseer/elder/guide in an official way. Since all believers have a gift, these men must have had a gift too. Some of them may have even had the gift of pastor or teacher (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)), but we repeat, their ordination was not to exercise their gift, but to fill the office to which they were appointed.
The Laying On Of Hands
What about Acts 13:1-41Now 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), which says, “Now there were in Antioch, in the assembly which was there, prophets and teachers: Barnabas and Simeon who is called Niger, Lucius the Cyrenian, and Manaen, foster-brother of Herod the tetrarch, and Saul. And as they were ministering to the Lord and fasting, the Holy Spirit said, Separate Me now Barnabas and Saul for the work to which I have called them. Then having fasted and prayed, and having laid their hands on them, they let them go?” This seems to show that it is necessary for a person, even an apostle, to be ordained before he can go forth preaching.
Many.ideas that people have on divine subjects, come from casually reading of the Word of God. People often do not take time to carefully and prayerfully search the Scriptures before drawing their conclusions. This subject of the laying on of hands is a prime example. First of all, we have no authority to say that this was ordination. It does not say that it was. The word (ordain) does not even appear in the passage. It mentions the laying on of hands, but it is an assumption to think that ordination comes through the laying on of hands. In each case where elders were ordained in the Bible, there is no mention that hands were ever laid on them! It may be that hands were laid on those who were ordained, but Scripture does not say so. For that matter, the apostles (or their delegates) may have done a lot of things when they ordained elders, but it would be pure assumption on our part to say they did, simply because Scripture is silent about it. W. Kelly said, “I have no doubt that the Spirit of God knew the superstition that would be attached to it in later years of church history, so He took care never to connect laying on of hands with ordaining elders. ...My assertion is that in this very matter of ordination, Christendom has missed God's mind and will; and is ignorantly, but not without sin, fighting for an order of its own, which is mere disorder.”
It is clear from Acts 11:25-2625Then departed Barnabas to Tarsus, for to seek Saul: 26And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. (Acts 11:25‑26) and Acts 12:2525And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. (Acts 12:25) that Barnabas and Saul were already in “the ministry” before those in Antioch laid hands on them. Paul did not become fitted for the ministry as an apostle through these men laying hands on him. He said that the Lord did it. Writing to Timothy, he said, “I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry” (1 Tim. 1:1212And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; (1 Timothy 1:12)). He did not receive his apostleship from men. Writing to the Galatians, he said, “Paul, an apostle (not of men, neither by man, but by Jesus Christ, and God the Father, Who raised Him from the dead)” (Gal. 1:11Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Galatians 1:1)).
If this incident in Acts 13 was ordination, who ordained them? Simeon called Niger, Lucius, Manaen, and perhaps others there? These were prophets and teachers who were second and third in the church (1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)). If they ordained the apostles, the lessor ordained the greater. This cannot be. Mr. Kelly said, “Did the apostle Paul consider the laying on of the hands of others ordination to his special office? Surely we may believe he did not. Else why, when vindicating his claim to be an apostle, did he not refer to this time and this act? (1 Cor. 9:11Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (1 Corinthians 9:1); 2 Cor. 11:5; 12:125For I suppose I was not a whit behind the very chiefest apostles. (2 Corinthians 11:5)
12Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. (2 Corinthians 12:12)).”
Acts 14:2626And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. (Acts 14:26) explains what really happened when the hands of others at Antioch were laid on Barnabas and Saul. It says, “They sailed away to Antioch, whence they had been committed [or commended] to the grace of God for the work which they had fulfilled.” This shows that the brethren at Antioch had extended “the right hands of fellowship” to them (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)). They had given Barnabas and Saul their full fellowship and support in the work they were about to do. This may have included a practical gift of financial help and their continued prayers for them in the journey, though Scripture does not specify it. There is nothing in Acts 13:1-41Now 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) about Barnabas and Saul being ordained for a place among the clergy.
More than this, the commending of Paul to the grace of God was repeated. It was something that the brethren did for the Lord’s servants each time they went forth in a new work of spreading the gospel (Acts 15:4040And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. (Acts 15:40); 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)). This surely proves that it was not ordination, for even those who think they see ordination in Acts 13 do not believe that a person needs to be re-ordained every year or two.
Now if a person’s ordination turns on the validity of the power that appoints him, and Scripture allows no appointing power except that of an apostle, or an envoy from an apostle, then it is clear that those who are trying to ordain today have no power from God for it. A brother who had once submitted to man’s system of ordination aptly put it, “They laid their empty hands on my empty head!”
What about 1 Timothy 4:1414Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. (1 Timothy 4:14), which says, “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of hands of the presbytery [eldership]?” This passage also has the laying on of hands in it, but again, there is no word about ordination. It is an assumption in people’s minds. It really is quite simple. Timothy had a gift from the Lord; and it was prophesied by a prophet (or prophets) that he would be used of the Lord in the exercise of it. The elders recognized the gift that he had from the Lord, and extended the right hands of fellowship to him in his work. Paul wrote to Timothy, exhorting him not to neglect his gift, and reminded him that others (the elders) were also behind him with their support. This must have been a tremendous encouragement to him.
Collections Versus Tithing
Another thing that has become an integral part of the denominational church services is the use of tithing (giving 10% of one’s income). It is something that is distinctly Jewish, and has been borrowed from that earthly order of things that the epistle to the Hebrews calls “the camp” (Lev. 27:30-3430And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the Lord. 31And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. 32And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. 33He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed. 34These are the commandments, which the Lord commanded Moses for the children of Israel in mount Sinai. (Leviticus 27:30‑34); Num. 18:21-2421And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. 22Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. 23But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. 24But the tithes of the children of Israel, which they offer as an heave offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. (Numbers 18:21‑24); Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)). It has no place in Christianity. Christianity operates on wholly different and much higher principles than the Mosaic system of law. To impose such a standard on the children of God today in Christianity is to misunderstand grace, and the distinction between Judaism and Christianity.
Tithing was a statute put upon the children of Israel under law. In Christianity the new man does not need a law. He delights in pleasing God and doing His will (Rom. 8:44That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:4)). To put the new life in Christ under the principle of law is to suppose that there is something in that life that wants to do otherwise, but there is no such impulse in a believer walking in the Spirit. In Judaism, it did not matter whether a person was willing or not, he still had to give his 10%. It was law. This is not at all the principle on which Christians are to give. In 2 Corinthians 8-9, we have the principles for Christian giving. Carefully notice that there is no word in these chapters, or anywhere else in the New Testament, that tells Christians to use the legal method of tithing in their giving.
In these chapters, the principles of Christian giving are laid out quite simply. There is first to be a giving of ourselves to the Lord and to the will of God, then a giving out of our substance according to the measure of what we have. It says, “It is accepted according to that a man hath, and not according to that he hath not” (2 Cor. 8:5, 11-125And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. (2 Corinthians 8:5)
11Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 12For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. (2 Corinthians 8:11‑12)). Christian giving is something that has to come from the heart before it has value before God. If there is not a “willing mind,” then a person’s giving is really just a legal thing, and there would be no real sacrificial value in it.
These chapters also unfold the purpose of Christian giving. The Apostle shows that it was:
In God’s order there are to be collections made on a regular basis on the first day of the week, when the saints come together. The Word of God says, “Now concerning the collection for the saints, as I have given order to the churches [assemblies] of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him” (1 Cor. 16:1-21Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (1 Corinthians 16:1‑2)). Although the collection mentioned in this verse was for the specific needs of the saints at Jerusalem, the principle holds good for us today. There still exist specific needs in the church.
What is appalling in Christendom today, and certainly a dishonor to the Lord is the encouraging of those who are not even saved to give in the collections. The impression this leaves in the minds of those of this world is, that they can do something that is acceptable to God in their unregenerate state. More than this, it also gives the impression that Christianity is a take-and-get system. As one person remarked, “Your God sure must be poor, because He always has you Christians asking for money!”
In the Bible we do not read of collections being taken from those who were not saved. The practice of the early church was to take no public collections. To guard against such notions that the world might have, the servants of the Lord in the early church, were careful to take “nothing” from those in the nations to which they carried the gospel, who didn't know the Lord (3 John 77Because that for his name's sake they went forth, taking nothing of the Gentiles. (3 John 7)). This is still God’s order for the church today.
Discipline in the Church
Another subject to do with local church government that is neglected in the so-called churches is that of discipline and excommunication. As we showed in the chapter entitled “A Call to Separation,” every individual Christian is responsible to separate from evil. It is obvious, therefore, that an assembly of Christians is to keep itself pure from evil too. This is a corporate responsibility. The reason for this is because association with evil defiles the whole assembly.
As we have already mentioned, the three main kinds of evil that are to be kept out of the midst of a company of Christians are: moral evil, doctrinal evil, and ecclesiastical evil. If a person in an assembly becomes involved in or associated with such evil, the local assembly is responsible to put that person out of its fellowship. The Apostle Paul said, “Do not ye judge them that are within? But them that are without God judgeth. Therefore put away from yourselves that wicked person” (1 Cor. 5:12-1312For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:12‑13)). This shows that the assembly is responsible to judge evil in its midst when it appears.
There are three main reasons why the assembly is to put away evil persons.
1) The Lord’s Glory
The assembly must be careful to not allow the Lord's Name to be associated with evil before the eyes of the world. When the Corinthians acted for the Lord’s glory and put out the person engaged in sin, the Apostle wrote commending them, saying, “Behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge!” (2 Cor. 7:1111For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. (2 Corinthians 7:11)). They acted with vehement zeal and revenge for the Lord's glory.
2) Holiness in the Assembly Must be Maintained
There are two reasons for this: firstly, the assembly is God’s dwelling place. It must be kept as a fit place for His holy presence. The Lord dwells in the midst of His people gathered to His Name (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)), and therefore, the assembly is to keep evil out of its midst so that it would remain a fit place for His presence. “Holiness becometh thine house, O Lord, forever,” is a principle that holds good for all ages (Psa. 93:55Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever. (Psalm 93:5)). “He that worketh deceit shall not dwell within my house” (Psa. 101:77He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight. (Psalm 101:7); 1 Corinthians 3:1717If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. (1 Corinthians 3:17); Num. 5:1-41And the Lord spake unto Moses, saying, 2Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: 3Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. 4And the children of Israel did so, and put them out without the camp: as the Lord spake unto Moses, so did the children of Israel. (Numbers 5:1‑4)). The second reason is the leavening character of sin. As we have mentioned earlier, association with evil defiles. The Apostle Paul said, “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump” (1 Cor. 5:6-86Your 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 5:6‑8); Gal. 5:9-129A little leaven leaveneth the whole lump. 10I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12I would they were even cut off which trouble you. (Galatians 5:9‑12)). He also said, “Evil communications corrupt good manners” (1 Cor. 15:3333Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33)). If the assembly did not put away evil from its midst, before long others would be affected by it.
3) The Correction and Restoration of the Offender
The action of putting someone out of fellowship should always have the good and blessing of the erring person in view. He is put out and not socialized with, so that he might be broken down in repentance and restored to the Lord. “I have written unto you, if anyone called a brother be a fornicator, or avaricious, or idolator, or abusive, or a drunkard, or rapacious, not to mix with him; with such a one not even to eat” (1 Cor. 5:1111But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. (1 Corinthians 5:11)). When the person is repentant and has judged his sin, the assembly is to receive him back into fellowship. Concerning the sinning person that the Corinthians put away from among themselves, the Apostle Paul said, “Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him” (2 Cor. 2:6-86Sufficient 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. (2 Corinthians 2:6‑8)).
The assembly should always take the matter up as their sin. Their attitude in regard to excommunicating someone, should be that of mourning—owning they have failed in not being able reach him when he was on a course toward the sin. This is what the Corinthians had not done. Paul said to them, “Ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you” (1 Cor. 5:22And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. (1 Corinthians 5:2)). Each one in the assembly should search his heart asking themselves, “What could I have done that might have stopped this person from failing?” We must see that we have had a part in it; in that we have not shepherded this person properly, or that we have not prayed for that person enough, etc. This is what is referred to as “eating the sin offering” (Lev. 6:2626The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. (Leviticus 6:26)).
This kind of care for the Lord’s glory is something that is almost non-existent in Christendom today, but nevertheless, should be done by every Christian assembly.
Reception—A Responsibility of the Local Assembly
Another thing the early church practiced that is almost non-existent in Christendom today, is carefulness in receiving persons into fellowship.
Now in view of what the Bible teaches in regard to the purity of the assembly, when someone desires to break bread at “the Lord's table” (1 Cor. 10:2121Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils. (1 Corinthians 10:21)), the assembly must be careful not to bring someone into fellowship who may be involved in evil; whether it be moral, doctrinal, or ecclesiastical. The principle is simple. If a local assembly is responsible to judge evil in its midst, as we have shown (1 Cor. 5:1212For what have I to do to judge them also that are without? do not ye judge them that are within? (1 Corinthians 5:12)), then it naturally follows that it must be careful what or who it brings into its midst.
It has been rightly said that the local assembly is not to have an open fellowship, nor is it to have a closed fellowship, but rather, a guarded fellowship. The assembly is to receive to the Lord’s table every member of the body of Christ, whom Scriptural discipline does not prohibit. If it did otherwise, it would be acting inconsistently with the ground of the one body upon which it professes to be gathered (Eph. 4:44There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)).
While every Christian has a title to be at the Lord’s table, every Christian does not necessarily have a right to be there, because his privilege may be forfeited by his engagement in some evil.
Who Decides Who Should Be In Fellowship?
It is important to understand that the brethren in the local assembly do not decide what is suitable to the Lord’s table and what is not. The Word of God does. This is because it is not their table: it is “the Lord’s table.” Personal preferences, likes and dislikes, of those in the assembly have nothing to do with reception. The Word of God decides all. When there is no Scriptural reason why a person should be refused, the person is received. If a believer has been baptized, is sound in faith and godly in walk, there is no reason why he should be refused. Knowledge of Scripture is not a criterion. A person may be a simple believer, but Scripture says, “Him that is weak in the faith receive ye, but not to doubtful disputations” (Rom. 14:11Him that is weak in the faith receive ye, but not to doubtful disputations. (Romans 14:1)).
However, whether one is sound in faith and godly in walk, often cannot be determined immediately. The greater the confusion from which a person comes in the Christian testimony or in the world, the more difficult it may be to determine. If this be the case, then wisdom would dictate that the assembly should ask the person desiring to be in fellowship to wait awhile. This does not mean that the assembly is saying that the person is connected with evil. He could be, but they simply do not know, and should wait until they are satisfied that he is not; for they are ultimately responsible to God for whom they bring into fellowship. Scripture says, “Lay hands suddenly on no man, neither be partaker of other men's sins” (1 Tim. 5:2222Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22)). Although the application of this verse is broader than reception to the Lord’s table, it gives a principle by which the assembly can be guided in reception. It should not offend a mature and godly person, for certainly no godly Christian would expect the assembly to violate a principle of Scripture. In fact, it should give him confidence that he is coming into a fellowship where there is a concern for the Lord’s glory and the purity of the assembly.
Are Personal Testimonies Enough?
An important principle that needs to be understood in connection with this subject is that the assembly, functioning Scripturally, does not do anything in the mouth of one witness. Things to do with the assembly must be done according to the principle, “In the mouth of two or three witnesses, every word shall be established” (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)). Compare also John 8:1717It is also written in your law, that the testimony of two men is true. (John 8:17) and Deuteronomy 19:1515One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. (Deuteronomy 19:15). Accordingly, the assembly is not to receive persons on the basis of their own testimony. And especially so when all people tend to give a good report of themselves, as the Scripture says, “All the ways of a man are clean in his own eyes” (Prov. 16:22All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits. (Proverbs 16:2)). And again, “He that speaketh of himself seeketh his own glory” (John 7:1818He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. (John 7:18)). This is why a person desiring to come into fellowship may be asked to wait, and especially when the assembly does not know anything about him. Once the local assembly has gotten to know a person who desires to be in fellowship, it can receive him on the basis of the testimony of others.
This is a principle that runs throughout Scripture. Even the Lord Jesus Christ, the Lord of Glory, submitted to this principle when He presented Himself to Israel as their Messiah. He said, “If I bear witness of Myself, my witness is not true [valid].” (John 5:3131If I bear witness of myself, my witness is not true. (John 5:31)). He then proceeded to give four other witnesses who testified as to Whom He was: John the Baptist, His works, His Father, and the Scriptures. (John 5:32-3932There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33Ye sent unto John, and he bare witness unto the truth. 34But I receive not testimony from man: but these things I say, that ye might be saved. 35He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. (John 5:32‑39)) While having plenty of witnesses of His Messiahship, the Lord warned the Jews that there was a day coming when they, as a nation, would receive a false messiah (Antichrist) without witnesses. He said, “Another shall come in his own name, and him ye shall receive” (John 5:4343I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:43)). Thus the Lord denounced the practice of receiving someone on their own testimony.
The children of Israel failed in this very thing, when they received the Gibeonites on their own testimony (Josh. 9). This is recorded in Scripture to warn us of the danger of such a practice.
Acts 9:26-2926And 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. 29And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. (Acts 9:26‑29), gives us an example of the carefulness the early church had in receiving someone into its fellowship. When Saul of Tarsus got saved, he desired to come into fellowship with the saints at Jerusalem, but was refused. Even though everything he may have said to the brethren in Jerusalem of his personal life was true, still, he was not received on his own testimony. It was not until Barnabas took Saul and brought him to the brethren, and testified of Saul’s faith and character, so that there was the testimony of two men, that they received him. Thereafter, “he was with them coming in and going out at Jerusalem” (Acts 9:2828And he was with them coming in and going out at Jerusalem. (Acts 9:28)). If the early church did not receive Saul of Tarsus immediately, surely Christians today should not expect to be received immediately when they desire to be in fellowship at a local assembly.
The Test of a Person's Profession
Another important principle in receiving is that there is such a thing as putting a person's profession to the test. If a man says that he is a Christian, he is to prove it by departing from all known sin. Second Timothy 2:19 says: “Let everyone that nameth the Name of Christ depart from iniquity.” See also Revelation 2:22I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: (Revelation 2:2) and 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). If he does not depart from iniquity, he is not true to his confession. This is especially important in a day of ruin and breakdown in the Christian testimony, where all kinds of evil doctrine and practice abound. An example of this is seen in a type in 1 Chronicles 12:16-1816And there came of the children of Benjamin and Judah to the hold unto David. 17And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, mine heart shall be knit unto you: but if ye be come to betray me to mine enemies, seeing there is no wrong in mine hands, the God of our fathers look thereon, and rebuke it. 18Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we, David, and on thy side, thou son of Jesse: peace, peace be unto thee, and peace be to thine helpers; for thy God helpeth thee. Then David received them, and made them captains of the band. (1 Chronicles 12:16‑18). David was the rejected king of Israel at that time. As ones from various tribes in Israel realized their wrong in rejecting him, they came and owned him as Israel's rightful king. When those from the tribe of Benjamin (King Saul’s tribe) came to him, he put their profession to the test. When their confession was deemed to be real, and they showed that they were truly on David’s side, it says, “Then David received them.”
If a person holds bad doctrine, it is clear that the assembly is not to receive him, for it will be in fellowship with the evil teaching. (Compare 2 John 9-119Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 10If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds. (2 John 9‑11) and Rom. 16:17-1817Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:17‑18).) We do not speak of differences people may have on topics such as baptism, but things that touch the foundations of Christian truth. Scripture says, “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God” (Rom. 15:5-75Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7Wherefore receive ye one another, as Christ also received us to the glory of God. (Romans 15:5‑7)). This shows that the assembly is to receive persons into fellowship when they can glorify God “with one mind and one mouth.” If a person were received who held some evil teaching, how could the assembly do this? They would be speaking one thing, and the person would be speaking another thing. It would be confusion. Paul said to the Corinthians, “Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and the same judgment” (1 Cor. 1:1010Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. (1 Corinthians 1:10)).
With ecclesiastical evil, patience and discernment are required in discerning it in a person. There is a difference between someone associated with clerical error out of ignorance and someone actively upholding and promoting it. A believer who may be ignorant of God's Scriptural order for Christian worship and ministry, may come from a man-made denomination which practices a clerical order of things, wanting to break bread at the Lord’s table. Even though he may be associated with ecclesiastical error, he is not at that point, in ecclesiastical evil. And if such a person is known to be godly in walk and sound in doctrine, there should be no hindrance to allowing him to break bread, even though he has not formally severed his association with that denomination. The whole question is, “When does ignorant ecclesiastical association become ecclesiastical evil?” We believe the simple answer is, “When the person's will is involved.” To ascertain this will require priestly discernment on the part of the assembly. In such cases the assembly needs to be much cast on the Lord to know His mind in the matter. Under normal conditions, the brethren should allow him to break bread, hoping and trusting that God has been working in his heart—and that he will, after being at the Lord’s supper, will leave that ground he formerly has been on and continue with those gathered to the Lord’s Name. This principle is seen in 2 Chronicles 30-31. Hezekiah allowed the people of Judah, and the some from the ten departed tribes, to partake of the Passover, and to worship the Lord at the divine centre in Jerusalem. After they did this, they went home and destroyed their idols and images. (We are not insinuating that man-made denominations are akin with idolatry. We are speaking of the principle only.) The interesting thing to note here is that Hezekiah had not told them to do it! It was a response from their hearts that came purely from their being in the Lord's presence in Jerusalem. However, if a person wants to continue to go to both places regularly, it should not be allowed. As J. .N. .Darby remarked, such a person is not being honest with either. He also said that as looseness and corruption in the Christian testimony rises; it will become increasingly more difficult to practice this principle. More discernment is needed as the days grow darker. In our day it is only acted on infrequently.
Another Old Testament type illustrates the care in receiving. When the city of Jerusalem, the divine centre on earth where the Lord had put His Name, was re-built in the days of Nehemiah, there was great danger from the enemies around them. Consequently, they did not open the gates to allow persons into the city until “the sun was hot [literally—midday]” (Neh. 7:1-31Now it came to pass, when the wall was built, and I had set up the doors, and the porters and the singers and the Levites were appointed, 2That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: for he was a faithful man, and feared God above many. 3And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house. (Nehemiah 7:1‑3)). They made sure there was no trace of darkness around before they received persons into the city. Until that time, they made those wanting to come into the city “stand by” or wait. As the darkness in Christendom grows in these last days, this kind of care must be exercised in receiving. See the same principle in 1 Chronicles 9:17-2717And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief; 18Who hitherto waited in the king's gate eastward: they were porters in the companies of the children of Levi. 19And Shallum the son of Kore, the son of Ebiasaph, the son of Korah, and his brethren, of the house of his father, the Korahites, were over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, were keepers of the entry. 20And Phinehas the son of Eleazar was the ruler over them in time past, and the Lord was with him. 21And Zechariah the son of Meshelemiah was porter of the door of the tabernacle of the congregation. 22All these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office. 23So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards. 24In four quarters were the porters, toward the east, west, north, and south. 25And their brethren, which were in their villages, were to come after seven days from time to time with them. 26For these Levites, the four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. 27And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them. (1 Chronicles 9:17‑27) (“doorkeepers”).
All this usually seems quite strange to most Christians who know nothing other than the denominational methods of open fellowship. The emphasis in the churches is to get as many people in the group as possible. Great efforts are made to reach this end. To be careful who is brought into fellowship probably seems a little unusual, but nevertheless, it is what the Word of God teaches.
Too Exclusive!
Some object to these things, declaring that it is being exclusive. We would emphasize again that these principles are not something that we have devised, but principles that the Word of God teaches. Local Christian assemblies are to be exclusive to sin, and if they do not know what a person is connected with, they need to be careful. First Corinthians 11:28 is brought forward to support the idea that each person is individually responsible before the Lord to judge himself, and that it is not the responsibility of the assembly to “screen” people. The verse says, “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” Those who have this idea are quick to tell us that the assembly is not to “examine” the person, but that the person is to “examine himself,” and then he is to partake of the supper.
Now if the verse meant that, then it would run in collision with the principles we have mentioned above—that the assembly is responsible to judge evil in its midst, and therefore, careful who was in fellowship (1 Cor. 5:1212For what have I to do to judge them also that are without? do not ye judge them that are within? (1 Corinthians 5:12)). Since the Word of God does not contradict itself, this verse must be referring to something other than reception to the Lord’s table. A closer look at the context of the chapter wherein the verse lies, gives us to see that the verse is not referring to those who desire to come into fellowship at the Lord’s table, but to those who already are in fellowship there. It is simply saying that each one who is in the fellowship has a responsibility to judge himself before he partakes of the supper. If he does not do this, he “eats and drinks damnation [governmental judgment] to himself” (1 Cor. 11:2929For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. (1 Corinthians 11:29)).
It is something like the command parents give to their children before they sit down to eat dinner. They say, “Be sure your hands are washed before you sit down.” This command applies to the children who are in that family who partake regularly of the meals in that household; it does not refer to the neighbours down the street. Those in the household who are going to partake of the dinner are to be clean when they come to the table. It is the same in the assembly. Those who are in fellowship at the Lord’s table are the ones who are exhorted to examine themselves before they partake of the supper.
The Responsibility of the Individual
While the local assembly has a responsibility in this matter, on the one hand, the person seeking to come into fellowship with a local assembly has a responsibility too. If he desires to walk uprightly before the Lord, he will want to be careful in this step. Notwithstanding, many Christians think that they can associate with whatever they want and not be affected by it, but the Bible teaches that we are affected by those with whom we associate, and a person seeking fellowship with an assembly of Christians he knows little or nothing about, should be careful. The principle of association with evil defiles, works both ways. The assembly must be careful as to who and what is in its fellowship, but the individual seeking to be in fellowship should be careful too. Scripture says, “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)). This was written to an individual in the house of God in regard to fellowship. The responsibility of every Christian is to keep himself pure because “evil communications corrupt good manners” (1 Cor. 15:3333Be not deceived: evil communications corrupt good manners. (1 Corinthians 15:33)).
In view of this, why would someone come to an assembly of Christians, of which he has no knowledge of what they hold or practice, and insist on breaking bread with them, when it means that he is in association with all that goes on there? How does he know that he hasn’t stepped into a company of people that hold blasphemous doctrines or carry on with horrendous practices? Our only conclusion is that such a person has never considered these things, or that he simply does not believe them to be true.
This care that every individual believer ought to have is seen in a type in the Old Testament regarding Israel’s worship. The Lord said, “Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest, but in the place the Lord shall choose” (Deut. 12:13-1413Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: 14But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. (Deuteronomy 12:13‑14)). This principle will guide a Christian who is looking for the place of the Lord’s appointment today. The children of Israel were not to offer their sacrifices and worship just anywhere—and Christians shouldn’t either. A Christian shouldn’t just go any place to offer up his worship to the Lord. He is to do it only in the place where God would have him to be. In view of the evil and departure from the Word of God in the Christian testimony today, and the danger of being led into error, a person shouldn’t be in a hurry to offer his sacrifice of praise in fellowship with an assembly of Christians that he knows nothing about. He should find out a little about that company of Christians first. He needs to ask, “What do these Christians hold as to doctrine and practice?” If a person has found the place that he believes the Lord is leading him to, he shouldn’t be in a hurry to break bread with them. He needs to pray about it, and wait on the Lord until he is satisfied that he is not associating himself with something that is a dishonour to the Lord. May the Lord guide the reader in this important step.
Letters of Commendation
Another thing closely connected with receiving is the use of letters of commendation. This is a letter written from one assembly to another (signed by two or three), commending a certain person or persons to the fellowship of the saints in that locality to where they are traveling. Again, this is something that is not generally practiced in the churches in Christendom.
An example of this practice, among the early Christians, is seen in the case of Apollos in Acts 18:24-2824And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28For he mightily convinced the Jews, and that publickly, showing by the scriptures that Jesus was Christ. (Acts 18:24‑28). It says, “When he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace.” Apollos was an extremely gifted man, yet needed a letter of commendation from the brethren in order for him to be received by the assemblies in Achaia, who until then, knew nothing about him. This shows the care there was among the early Christians as to whom they were in fellowship with. See also Romans 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1) and 2 Corinthians 3:1-31Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? 2Ye are our epistle written in our hearts, known and read of all men: 3Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. (2 Corinthians 3:1‑3).