In looking for a Scriptural Church gathering, we also need to see that an assembly that meets according to the Word of God is not an “island” all by itself in the sea of Christian profession. There is no such thing in Scripture as a local assembly being independent—functioning autonomously. A Scriptural assembly will be gathered on the ground of the “one body” of Christ, and will practice that truth with other assemblies that are similarly gathered on that ground (1 Cor. 12:12-2712For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14For the body is not one member, but many. 15If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18But now hath God set the members every one of them in the body, as it hath pleased him. 19And if they were all one member, where were the body? 20But now are they many members, yet but one body. 21And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22Nay, much more those members of the body, which seem to be more feeble, are necessary: 23And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. 24For our comely parts have no need: but God hath tempered the body together, having given more abundant honor to that part which lacked: 25That there should be no schism in the body; but that the members should have the same care one for another. 26And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. 27Now ye are the body of Christ, and members in particular. (1 Corinthians 12:12‑27); Eph. 4:1-41I 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; (Ephesians 4:1‑4)).
Sad to say, the Church has long departed from this. Rather than meeting on the ground of the one body, it meets on various party lines according to:
• National distinctions—i.e. the Church of England, the Church of Scotland, Dutch Reformed, etc.
• Certain ordinances and doctrines—i.e. Baptist, Anabaptist, etc.
• Forms of Church government—i.e. Episcopal (rule through a system of bishops), Presbyterian (rule through a system of elders and ministers), Congregationalist (rule through the vote of the congregation), etc.
• Gifted men—i.e. Luther (Lutheran), Menno Simons (Mennonite), John Wesley (Wesleyan-Methodist), etc.
These sectarian parties make Church fellowship something that is either broader than that which Scripture indicates, or something that is narrower than what Scripture indicates. For instance, the national churches accept into their fellowships all who are of a certain nation, regardless of whether they are saved or not. A person is christened at birth and made part of that church organization. But the Bible indicates that the Church is only composed of true believers, and “the Lord’s Table” (a symbol of the true ground of Christian fellowship where the Lord’s authority is recognized) is only for the members of Christ’s body (1 Cor. 10:16-1716The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:16‑17)). Infants and mere professing believers (not born of God) do not have a place in this communion. On the other hand, the evangelical churches narrow church fellowship to something less than the members of the body of Christ. It is not enough that a person is a Christian; he must be a member of that particular church organization. This is sectarianism. If one desires to be part of their church functions, he has to join that church fellowship officially, but in doing so, he cuts himself off from other Christians in other church fellowships. For if a person chooses to become a Baptist, then he cannot be a Presbyterian. His fellowship and church activity is restricted to the Baptists. However, such a ground is narrower than the body of Christ. Both of these principles of gathering are not according to the truth of the one body.
Most Christians will acknowledge the truth of the “one body,” but unfortunately, they see it merely as a theological doctrine that has no practical ramifications in the lives of Christians in their ecclesiology. This, however, is a mistake. Scripture indicates that God desires that the truth of the one body should be practiced in the way in which Christians meet for worship, ministry, and fellowship, and also inter-communion with other assemblies of Christians similarly gathered. A Scripturally gathered assembly, therefore, will seek to express the unity of the body of Christ in a practical way.
God’s Desire for a Visible Unity.Among His People
We know from the Word of God that God desires to “gather together in one the children of God that were scattered abroad,” that there would be “one flock” and “one Shepherd” (John 11:51-52; 10:1651And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. (John 11:51‑52)
16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16)). Before going to the cross, the Lord prayed to that end saying, “Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one, as We are.” And again, “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me” (John 17:11, 2111And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. (John 17:11)
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. (John 17:21)). While these verses in John’s gospel do not directly speak of the truth of the oneness of the body of Christ, but rather of the oneness in the family, they show that God’s desire for His people is that they would be found together in a visible unity on earth.
Let’s turn again to that verse in Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20), which we have looked at a number of times already, but this time to focus on a different part of the verse. “For where two or three are gathered together unto My Name, there am I in the midst.” The point we emphasize now is that the Lord desires that His people would not only be “gathered” where He was in the midst, but that they would be “gathered together.” He desired that all whom the Spirit of God would gather unto His name, wherever they may be on earth, would be “together.” He couldn’t have meant that they should all be gathered together in one geographical place (as it was in Judaism—at Jerusalem), but that they would act together in the various localities where the Spirit has gathered them, so as to give a universal expression to the fact that they are one. His desire is that there would be one universal fellowship of the saints on earth—that to which all Christians are called (1 Cor. 1:99God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9)).
Now someone might think that we are seeing more in this word “together” than what is intended, and it’s true that if we had only this verse (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)) on the subject of gathering, they might have grounds to say it. But when we turn to the book of the Acts and to the epistles, and we interpret this Scripture in the light of the whole tenor of the Christian revelation, we can see that the Lord was indicating the truth of the Church’s oneness. It is only hinted at here in Matthew 18 because the disciples did not have the Spirit yet, and they wouldn’t be able to take it in (John 14:25-26; 16:1225These things have I spoken unto you, being yet present with you. 26But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:25‑26)
12I have yet many things to say unto you, but ye cannot bear them now. (John 16:12)). The Lord did this on many occasions in His ministry, giving but the seed of a truth and leaving it to be developed through the apostles when the Spirit came.
We learn from John 10:1616And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. (John 10:16) that the Lord did not want His people to be found in a number of independent flocks, but that there would be “one flock,” regardless of where they may be found spread over the earth. There would be many gatherings, but only one flock—one universal fellowship of saints on earth. It was not God’s thought that fellowship would be merely a local thing, confined to a single company of believers in a city or town. As the gospel reached other lands and many were converted, there would naturally be many gatherings spread over the earth, but the Lord intended that they would still be one in fellowship and testimony.
Walking Worthy of Our Calling is to Express Practically That We Are “One Body”
The epistles to the Ephesians and Colossians, especially, open up the truth of the “great mystery” of Christ and the Church, which is His body. The first practical exhortation in the epistle to the Ephesians is to “walk worthy of the vocation” wherewith they had been called (Eph. 4:11I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, (Ephesians 4:1)). And how, we may ask, are the members of the body to “walk worthy?” Some might say that they are to do it by living uprightly as good citizens in the community, but that is not the point of this passage of Scripture. Christians, of course, should be concerned about walking uprightly before the world, but the context of the passage indicates that the exhortation to “walk worthy” of our calling is in view of the revelation of the mystery of Christ and His Church—the body, which Paul has presented in chapter 3. While enjoining the saints to walk worthy of their calling, he adds, “With all lowliness and meekness, with longsuffering, bearing with one another in love; using diligence to keep the unity of the Spirit in the uniting bond of peace. There is one body” (Eph. 4:2-42With 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; (Ephesians 4:2‑4)). It is clear, therefore, that the Church is to walk worthy of its calling by putting into practice the truth that it is “one body.”
We are not called to keep the unity of the body, but rather, “the unity of the Spirit.” There is no exhortation in Scripture for Christians to keep the unity of the body because it is a vital thing that God Himself keeps. It is what He formed at Pentecost, uniting the members of the body together to Christ the Head in heaven by the indwelling Spirit—of which we are now a part through the sealing of the Spirit (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)). No power or enemy can break the unity of the body; it is as strong as our bonds in Christ in salvation. "The unity of the Spirit," however, is a practical unity among believers that we are responsible to keep, and it is our privilege to do so. What then is the unity of the Spirit? F. G. Patterson said, “Keeping the unity of the Spirit is to endeavor to keep in practice that which exists in fact.” And what exists in fact? The passage goes on to tell us—“there is one body.” Another has said that the unity of the Spirit is “that which the Spirit is forming to give true expression to the truth of the one body.” We conclude, therefore, that Christians are to walk worthy of their calling by putting into practice the truth that they are “one body.” This is the Church’s first great collective responsibility. And it is the mind of God that this unity should be expressed universally—wherever the body is on the earth. This unity could not be merely a local thing because the body is not local.
To aid the members of the body of Christ in walking together in practical unity, Ephesians 4 goes on to tell us that Christ, the ascended Head of the body, has made full provision for the members to that end (Eph. 4:7-167But 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 4:7‑16)). He has given “gifts” to the Church for the purpose of helping the saints understand their privileges and responsibilities in the body, so that they would walk worthy of their calling.
The “One Body” in Practice
We see in Scripture a number of ways in which the body of Christ is to manifest its unity. It can be seen in the following things:
The Breaking of Bread
The simplest way believers can express that they are part of the “one body” is in partaking of the “one loaf” in the breaking of bread. By partaking of the loaf in the Lord’s Supper we are confessing the fact that we are members of that “one body.” Paul said, “The bread which we break, is it not the communion [fellowship] of the body of Christ. For we being many are one loaf, one body: for we all partake of that one loaf” (1 Cor. 10:16-1716The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:16‑17)). There may be a loaf eaten in many assemblies wherever saints are found on earth, but Scripture views all the assemblies as partaking of “one loaf.” Paul said, “We”—including himself with the Corinthians, even though they were in different localities. This shows that the act of breaking bread is a confession of the worldwide fact that all the saints are part of that “one body.”
Assembly Order
When we look more closely at the epistle to the Corinthians, we see this truth worked out in the practical circumstances of assembly life. We see that Paul sought to maintain uniformity in doctrine and practice in all the assemblies worldwide (1 Cor. 1:2; 4:17; 7:17; 11:16; 14:33-34; 16:12Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2)
17For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. (1 Corinthians 4:17)
17But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. (1 Corinthians 7:17)
16But if any man seem to be contentious, we have no such custom, neither the churches of God. (1 Corinthians 11:16)
33For God is not the author of confusion, but of peace, as in all churches of the saints. 34Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. (1 Corinthians 14:33‑34)
1Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. (1 Corinthians 16:1)). His great burden was that all the assemblies would walk together, and thus have one singular testimony before the world. When we look at the early Church we find this unity in practice.
There was one common way of recognizing the headship in praying or prophesying, expressed in the use of headcoverings. In this regard Paul could say, “We have no such custom, nor the assemblies of God.” They had no such thought or custom that people would do otherwise (1 Cor. 11:1616But if any man seem to be contentious, we have no such custom, neither the churches of God. (1 Corinthians 11:16)).
There was one order for ministry in the assemblies. The Spirit of God was there in the midst using the gifts that were present in each local assembly for the edification of all. In outlining that order, Paul said, “As in all the assemblies of the saints” (1 Cor. 14:3333For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:33)).
The Formation of New Gatherings
In the case of new converts and the formation of new gatherings on that one ground of fellowship, we find that when the Spirit of God began a work in some, He was careful to link them together with others on the same ground so that “the unity of the Spirit” would be kept. It says of the Thessalonian believers, “For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus” (1 Thess. 2:1414For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: (1 Thessalonians 2:14)). It was not that the assemblies in Judea were more important and that the other assemblies were to follow them. It was simply that the Spirit had begun His work of gathering souls to the name of the Lord Jesus first in Judea, and as others were saved, they were linked in practical fellowship to what the Spirit of God had already begun.
In the book of the Acts we see the various local assemblies walking together practically so as to give expression to the truth that they are one body. It is seen in Acts 8:4-244Therefore they that were scattered abroad went every where preaching the word. 5Then 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. (Acts 8:4‑24). Many in Samaria had come to believe on the Lord Jesus through Philip’s preaching, yet the Spirit of God did not own them as being on the ground of the assembly until they had received the Spirit and had practical fellowship with those whom He had already gathered unto the name of the Lord Jesus in Jerusalem. In seeking to keep “the unity of the Spirit,” two representatives came down from Jerusalem and laid hands on those in Samaria (an expression of practical fellowship—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)), whereby the Spirit of God identified Himself with them. C. H. Brown said, “God did not permit the Samaritans to get official recognition as belonging to the Church [assembly] until they got it from these emissaries that came down from Jerusalem.” Great care was taken by the Spirit of God to link these believers “together” with those in Jerusalem so that there would be one practical expression of the “one body” on earth, even though this truth had not yet been revealed.
When the Apostle Paul came across a group of believers at Ephesus (Acts 19:1-61And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5When they heard this, they were baptized in the name of the Lord Jesus. 6And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. (Acts 19:1‑6)) who were unaware of others with whom God had worked, he found that the Spirit of God had not owned them as being on the divine ground of the assembly. They were not recognized as being on the ground of the “one body” until they had the Spirit and had practical fellowship (the laying on of hands) with those whom the Spirit had already gathered. In reference to this group of believers C. H. Brown also said, “They needed something. They had to be brought into the same unity that already existed. They could not be owned as occupying a different ground to the rest of them. Paul could not say, ‘You folks are not on the same ground as the folks up at Antioch, or at Jerusalem, but you have a lot of truth, and I will just go on with you.’ Oh no. He is going to see that they are brought onto the same ground as the rest. They were brought into the same thing that had been formed before they ever heard of it.” Again we see in this the care and wisdom of God in maintaining “the unity of the Spirit” so that there would be one practical expression of the truth of the “one body.”
It is noteworthy that the believers in Samaria (Acts 8), Antioch (Act 11), and Ephesus (Acts 19), were not called an “assembly” until after they were linked “together” in practical fellowship with the apostles and the brethren already gathered on the ground of the assembly. Prior to it they are merely spoken of as believers or disciples in a certain place. After they were brought into fellowship with the apostles and the brethren on the ground of the assembly, we find them called “the assembly” at such and such a place (Acts 9:31; 11:26; 20:1731Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. (Acts 9:31)
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 11:26)
17And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17)).
Moreover, whenever Scripture speaks of the church in a place (a city or town), it never speaks of it as the churches (plural) of such and such a place, but simply “the church (singular) of God which is at Corinth,” etc. Even though there were many gatherings in a particular city, such as Corinth, they were always referred to as being one assembly (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2), etc.). This is because the Church in any one locality is to be visibly one in testimony. Scripture does, however, speak of “churches” when it refers to provinces, because a province is made up of many towns or localities (Gal. 1:2, 222And all the brethren which are with me, unto the churches of Galatia: (Galatians 1:2)
22And was unknown by face unto the churches of Judea which were in Christ: (Galatians 1:22); Rev. 1:1111Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (Revelation 1:11)).
Matters of Inter-Assembly Fellowship
We see the “one body” in practice in administrative affairs concerning inter-assembly fellowship. The Church in Scripture used “letters of commendation” (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); Rom. 16:11I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1); 2 Cor. 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)). These letters were written from one local assembly to another, commending a person or persons to the practical fellowship of the assembly to which they were going. This letter was not to ask the brethren in the locality where the person was going to receive him or her into fellowship; the letter announced that the person was already in fellowship, and that the assembly to which he was going should receive him as such. This is because once a person is in fellowship in one locality, he is in fellowship with the saints that are on that ground universally. Since all administrative matters having to do with the assembly are to be done “in the mouth of two or three witnesses” (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)), two or three brothers of the local assembly from which the person comes should sign the letter.
Matters of Assembly Discipline
The “one body” in practice is also seen in inter-assembly matters having to do with discipline and excommunication. Even though there may be many miles between assemblies, they are seen as all being on one ground and in one fellowship; and therefore they recognize one another’s administrative acts of binding and loosing. They are made in the various local gatherings as actions made in the name of the Lord but are bowed to by all the assemblies on the ground of the one body. Each local assembly’s competency to act on behalf of the body at large comes from the fact that the Lord is in their midst sanctioning its actions (Matt. 18:18-2018Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. 19Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18‑20)).
In 1 Corinthians 12:2727Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27), Paul indicates that the assembly at Corinth was the local representative of the body at large. This would be true of all local assemblies, whether it was Corinth, Ephesus, etc. It indicates that their actions administratively would affect the saints at large. Unfortunately, the KJV says, “Now ye are the body of Christ.” This is misleading, and might cause someone to think that the body of Christ was only at Corinth—as if they were the only ones in the body, or that each local assembly was the body of Christ. The body of Christ, of course, embraces all Christians on the face of the earth. It should read, “Now ye are Christ’s body, and members in particular.” This more accurately conveys the thought. Notice he says, not “we,” but “ye ... .” He was speaking about the local assembly at Corinth. They were surely not the whole body, but they were of Christ’s body—that is, part of the whole. Hamilton Smith illustrates this point by asking us to suppose that a general, addressing a local company of soldiers, might say, “Remember men, you are Coldstream Guards.” He would not say, “You are the Coldstream Guards,” because they do not form the whole regiment. The absence of the article “the” in the correct translation conveys the true thought that the Corinthians were the local expression of the body of Christ at large. This made them competent to act on behalf of the body at large in administrative affairs.
If one local assembly should make a binding decision in putting someone away from the fellowship, the body at large acts in fellowship with that local assembly and recognizes the action, so that the person “put away” is regarded as “without” in other gatherings too—not just in the locality where he resides. We see this in 1 Corinthians 5:1313But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:13), where the local assembly at Corinth was to put away that wicked person from their midst. But 2 Corinthians 2:66Sufficient to such a man is this punishment, which was inflicted of many. (2 Corinthians 2:6) tells us that the “rebuke” or “censure” made by the Corinthian assembly was “inflicted by the many.” “The many” here refers to the body at large—the mass of the saints universally (J. N. Darby’s Translation footnote). Hence the offender is made to feel the rebuke by more than just his local assembly. We do not say that the man in question actually went to other localities and felt the rebuke from them, but that the carrying out of the action is expressed universally by the body at large. If a person were to be put out of the fellowship in a particular locality, he was regarded as out of fellowship everywhere on earth, because what is done in the name of the Lord in one local assembly affects the whole in practice.
Matthew 18:1818Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18) confirms this. The Lord said, “Whatsoever ye shall bind on earth. ... ” He did not specify where on earth because the assembly’s actions are not confined to any one locality. Though a decision may be made in a certain locality, it is made on behalf of the body at large and is binding all over the earth. There is no such thing in Scripture as making a binding decision that only applies to a certain locality. In this verse, the Lord is simply saying that if the assembly makes a decision in His name, He will recognize it. If heaven recognizes it, then all on earth should recognize it too. All on the ground of the Church of God are to recognize that action and bow to it. By doing this, the assembly at large expresses the truth that it is “one body.”
Likewise, when it comes to loosing a binding action, the local assembly where the action was made lifts the censure and (administratively) forgives the repentant person, and the body at large follows, expressing that forgiveness also. This is borne out in Paul’s remarks in 2 Corinthians 2:7-117So 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 2:7‑11). While Paul had authority to act apostolically in this matter, if need be, he chose to wait until the local assembly at Corinth acted, so as to keep “the unity of the Spirit.” He said, “To whom ye forgive any thing, I forgive also.”
Paul went on to say, “Lest Satan should get an advantage of us” (2 Cor 2:11). He didn’t say, “Get an advantage of you”—which would be the Corinthians; he said, “Us.” This indicates the saints at large in the “one body.” Paul knew that Satan was seeking to divide the assemblies in their universal testimony of the one body, and this delicate inter-assembly matter was where he would work. Therefore, Paul—as representing the saints abroad—indicates how we are to act in these matters of loosing an assembly judgment. Even though he (and perhaps others) knew that the man was repentant and should be restored to fellowship, he didn’t go ahead of the local assembly at Corinth and act independently in the matter—though, being an apostle, he had authority to do so. Instead, he waited for the Corinthians to act in the matter first; then he and the rest of the saints abroad would follow it. We are taught by his example that we are not to act independently but in concert with the local assembly that makes the action.
We see an example of this in Acts 15, when trouble arose among the saints at Antioch on account of Judaizing teachers from Jerusalem disturbing the saints with their doctrine of mixing law and grace. Again, we learn some valuable lessons as to how God would have us to deal with inter-assembly problems. The first thing we find is that they determined to take the problem up with those at Jerusalem. Now we may think that the reason why they took the matter to Jerusalem was because it was God’s center for dealing with assembly problems, as if it were the one central place on earth (a headquarters) to which the assemblies were to take their problems. But the assembly at Antioch did not go to Jerusalem because they felt unqualified to handle the problem. If it were simply a case where they wanted an apostolic judgment in the matter, they could have appealed to the apostles Paul and Barnabas who were there with them at Antioch. Who but the Apostle Paul was more qualified to handle matters touching law and grace? While it’s true that they valued the insight of the apostles and leaders at Jerusalem and desired their judgment in the matter, there was a deeper reason why they took it there; it was to “keep the unity of the Spirit in the uniting bond of peace.” The fact is that the Judaizing teachers that were troubling the saints at Antioch had come out from Jerusalem (vs. 24). So as not to break the practical unity between the two assemblies, the brethren at Antioch would not deal with the problem independently, but rather took it to its source. This shows that Scripture does not support the idea of assemblies acting autonomously.
It teaches us that if ones from a certain local assembly visit another assembly and do wrong there, so that it requires correction or disciplinary action, that that gathering is not to act independently by making a binding action. They are to bring it to the local assembly from which the troublemakers came, so that they can deal with it. Thus “the unity of the Spirit” would be kept in the uniting bond of peace.
It is noteworthy that when they went up to Jerusalem with this matter, and stopped at various assemblies along the way, they did not upset those gatherings by spreading the problem among them. They only spoke of things that would cause “great joy” among the saints, though they were, no doubt, deeply burdened about the matter that struck at the heart of the Christian’s standing in grace. This teaches us the importance of not spreading local assembly problems needlessly. Our adversary, the devil, could get a hold of it and use it to cause trouble among the saints.
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Summary: A Scripturally gathered assembly is not autonomous, but functions in fellowship with all other assemblies on the true ground of the Church, because it meets on the ground of the “one body.” Walking together in practical oneness, and thus expressing the truth of the “one body,” the world should see the various gatherings of Christians in the world as “the epistle of Christ” (2 Cor. 3:33Forasmuch 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 3:3)). Note: the word “epistle” is singular; it is not “epistles,” as many people mis-quote it. This points to the oneness that should exist in the Church’s testimony.
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Today, on account of the irremediable ruin that has come into Christendom, it is not possible to practice the truth of the “one body” with the whole Church. Most members of the body of Christ do not even know about God’s order for Christiansmeeting together for worship and ministry on the ground of the one body. They are quite happy to remain in their various denominational and non-denominational church groups in the divided state of Christendom. Therefore, it is simply impossible to practice the truth of the one body with the whole Church today.
When this comes home to a person for the first time, it can be devastating. We might be inclined to throw up our hands in frustration and give up. But there is no need for us to despair. God has fully anticipated the ruined state that would develop in the Church and has made provision for these days of failure, so that Christians who are exercised about this truth are able to practice it. In the tenth and final point of our profile of a Scripturally gathered assembly we learn that the truth of the one body can be practised today, albeit in a remnant testimony only.