Is the "Placing of Fellowship" Scriptural? Part 2

In part 1 we saw that in the early church there was no example of people placing fellowship or belonging specifically to an individual congregation exclusively but rather that people moved freely and frequently among the various faithful churches, fellowshipping with all who were disciples.

In part 2 we will begin in Romans and see what examples, commands and principles there are regarding to which individual congregation a person should belong.

Romans 1:1-8 Obedience to the faith was among all nations. There was no distinction. Rome had many saints. It is unclear if all gathered in one location or if there were multiple congregations within the city. All we know for sure is all in Rome called saints were the recipients of this greeting.

We can extrapolate that there was interaction between the saints at Rome and the saints elsewhere from verse 8, as we clearly see their reputation had spread. As we shall see later, this may partially have been through the written word as letter-writing was obviously quite extensive in the early church, but as we saw in part one, so was travel both of apostles, prophets and teachers, but also of those who were companions (Timothy being a fine example) or just traveling on their own (Priscilla and Aquila).

Romans 3 takes up a line of thought that when it comes to salvation, it does not matter if a person is Jew or Gentile. In the end, "it is one God, which shall justify..." (v. 30). If there is one God who justifies and it matters not if those justified are Jew or Gentile, then their location would seem on the surface to be of little import. There are two states: justified or not justified.

Romans 4:7 reinforces this point; either iniquities are forgiven or they are not.

To clarify, either you have been saved or you have not.

This concept of 2 states, either saved or condemned, is an ongoing theme. I encourage you to read the entire book of course, and read each chapter again as you come across these points. Chapter 5, particularly v6, continues the theme, telling us Christ died for the ungodly.

The context is He died for both Jew and Gentile, that at this point it matters only if a person is forgiven or not, if they are still in their sins or have had those sins removed.

Verse 12- 19 show that all have sin and therefore all need to come to repentance.

Pay close attention to verse 18; we are dealing with all men everywhere.

And now we must pause as we come to Romans 6. For the first time in his written work, Paul will tell us how we can receive forgiveness of sin. Here we have specific instruction on the plan of salvation.

Romans 6: 3-10 When you are baptized, it is into the death of Jesus. Your old man, the man of sin, is symbolically crucified with Christ. He is dead and gone, to trouble you no more.

We are raised to live a new life, a life of purity and holiness, a life dedicated to serving Christ.

Verse 10 explicitly states that the new life we live, we "liveth unto God".

The relationship we bear is between God and ourselves. The life we lead is to God, for God, and about God.

So if baptism is the moment when our old man is crucified, when we enter into a new life with our Savior, when our sins are forgiven, when our new responsibilities to show the new man and take on his rights and responsibilities, would this not be a great location for Scripture to tell us we now belong to the local church?

But it does not; instead, it tells us we belong to God. We are "servants of righteousness" (v. 18), and"servants to God (v. 22).

In chapter 7 we begin looking at the believers as belonging to the body of Christ. Verse 4 pictures us as married to the body of Christ.

This is a very important concept. When you are baptized, you become part of the body of Christ, married to Christ in a figurative sense. Again, looking back at the theme of two states of being, we are presented two possible states:

Either you ARE part of the body of Christ.

Or you are not.

There is no state of "I am part of the body of Christ in Timbuktu but not in Moscow".

There is only this; part or not part.

Chapter 8 again points out the two states which are possible; under condemnation or not under condemnation (verse 1). Seeking after the flesh or seeking after the spirit (v. 4-9)

Are we in the flesh or the Spirit? (v. 9) If in the Spirit, then the Spirit of God dwells in us. Verse 10 is so important I will quote the King James version: "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of unrighteousness."

Either you have the spirit of death or the Spirit of righteousness. There is no other possibility.

As important as that is, perhaps even more important in the context of this study would be verse 14: For as many as are led by the Spirit of God, they are the sons of God." Either you are led by the Spirit or you are lost. You are the son of God or you are not.

All who are led by the Spirit, wherever they are, are sons of God. If you are a son of God, you are brother to the person who is the son of God living in the Andes Mountains of South America, to the Kenyan tribesman who is the son of God, and to the next door neighbor who is the son of God.

2 states. You are or you are not.

Do not believe me? Read Romans 8:14-17. We are the children of God and joint-heirs.

Keep reading. All creation groans together and waits together (v. 22-23).

In chapter 9 Paul laments the state of Israel and compares the church to the nation of Israel. Verse 24-26 tell us we who serve God have the status once imputed to Israel; "there shall they be called the children of the living God."

Again and again we see that either you are or are not the child of God. It matters not where you live or which congregation of believers you are with at any given moment; either you are the child of God or you are not.

Romans 10:8-13 often get glossed over in the various churches of our association for they specifically state that "and shalt believe in thine heart that god hath raised him from the dead, thou shalt be saved" (v.9). They should not be glossed over but celebrated for we know that all Scripture fits together. The person who believes will follow the entire Gospel. All Scripture must fit together and any Scripture which can be taken two ways, one of which fits with the rest of Scripture and the other which would contradict it, must by definition follow the first.

In chapter 12 we get a specific command on how to serve God. We are to present ourselves to God as a "living sacrifice" (v. 1-2).

We are then told there are many members of one body (v.4) and then comes yet another key verse.

So we, being many, are one body in Christ, and every one members one of another. (v5)

He goes on to talk about the different functions various people have. Prophecy, ministering to others, teaching, exhorting, giving, ruling, showing mercy. All these things are between the saints.

We have already seen the entire book showing there are exactly 2 possible states; saved or not. If you are saved, you are part of one body. If you are not, then you are not.

Just to emphasize this, check out Romans 14:7-8.

When Paul is making his plans, he shows there is still a lot of interaction between the saints in the various locations (15:16-26).

Romans 16 will list several people;

Phebe is specifically a "servant of the church which is at Cenchrea" (v. 1) who is apparently traveling as she needs to be received by those to whom Paul is writing (v2).

this is the first time in the New Testament that someone is spoken of specifically being a servant of one particular congregation and that is important to note.
Next up are Priscilla and Aquila who we have already seen in several places as they journey about the known world making tents and working for God. Yet at this point in time they have a church in their house (v.5) and are owed a debt by "all the churches of the Gentiles" (v.4).
Right on down through verse 16 we receive name after name. It is uncertain where these individuals are at, though we can certainly extrapolate they are somewhere in Rome (Romans 1:7) since that is who Paul is writing to. We can also extrapolate that Rome has several churches as there is one in the household of Priscilla and Aquila (16:5), there are more than one churches of the Gentiles (16:4), and there is another congregation revolving around the people named in verse 14.

So clearly, there were people who associated primarily, though not exclusively, with individual congregations.

And all through the book we have seen they existed in one of 2 states; part of the body of Christ or not part of the body.

So despite copious opportunities in Acts to show conversion as including belonging to a specific congregation, there is no recorded instance of so doing. In Romans we have a great deal of teaching showing that all who believe are part of one body and are either in or out of grace. The various assemblies had a great deal of interaction and knew each other well which indicates a large deal of mingling from some source.

So to this point we can neither confirm nor deny that placing fellowship or having a home church is either Scriptural or anti-Scriptural, though to this point the evidence is clear that a person belongs to the body of Christ, not to an individual location.

Is the "Placing of Fellowship" Scriptural? Part 1

Part 1 of a multi-part series

One of the vivid memories of my youth growing up in church revolved around a family starting to attend church regularly in St. Helens instead of in Longview.





They were a family I knew well. The Grandfather had long been a preacher and was known for his strict adherence to Scripture. His sermons often consisted of little but a string of Scriptures that he felt no need to add to. He was an excellent evangelist but had passed away by this point, a loss for all who knew him or felt his influence.





Anyway, after they had been coming for a few weeks, one Sunday evening the patriarch of the family stood at the invitation to make an announcement.



"We have decided to place our fellowship here." One by one the wife, son and daughter did the same.





I found this very, very confusing. Nobody had ever done this before. Not KJ when he became interested in a young lady from the church and began attending. Not the Allens when they moved up from Coos Bay. Not the Richardsons when they came to help with the preaching. Not the various new converts or Jim Moss when he returned from Colorado (though that actually happened AFTER the event I am referencing.) Nobody.





I was not even sure what it meant.





So I asked. And the off-hand response was, "it is a habit acquired from denominations that is drifting into the churches of Christ."





It was the last time I could recall it ever occurring, which is not to say it did not happen again, simply that it would not be such a shock again as it would not again be a new experience.





The teaching is popping up again as both locally and in California it has been encountered in recent weeks. Had a quite ironic (because of the timing) text exchange with a sister who lives in California who had just been asked her intentions regarding doing so.





Her response and mine were pretty much the same. We pointed to the complete lack of any reference to "placing fellowship" anywhere in Scripture and the passages showing there is one Lord, one faith, and one baptism, among others.





We got two very different responses.





Be that as it may, what if the nearly 39 years of teaching I have had on the subject is wrong? After all, it is not what any person says about a teaching that matters; it is God and God's Word that determine truth. Anyone who teaches contrary to it is in great danger. Consider Galatians 1:6-9





It is so important that Paul quotes himself from the very previous sentence. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."





The Gospel is generally considered to be short-hand for the death, burial and resurrection of Jesus Christ. Romans 6:3-6 clearly shows that entry into the Church that belongs to Jesus is through sharing in his death, burial and resurrection in a figurative sense so if I get wrong what they grants me entry into , then clearly I stand in danger of preaching a gospel contrary to that which the Corinthians had received. As such, it would behoove me to study the Scriptures carefully to see what they say i need to do to enter into fellowship with Christians.





I considered several ways of approaching this. Needless to say, I read the new Testament through several times to ensure I had a grasp of the verses and concepts involved. And I think it is perhaps easiest to just go through book by book to see what is said.





Since the Gospels reveal the life of Christ and the church was not yet in existence, we can start with Acts where the church as we know it started. There are similarities to the chosen nation of Israel but there are key differences as well.



However, before we do that we will take one vital Scripture that tells us how many churches Jesus intended to found.



Matthew 16:12-28

Key in on verse 18 where He says, "I will build My churches"...or, rather, "My church". As he continues on to speak about it, it is always singular. One church.



And now let us look at how the church or churches developed.





ACTS

In Acts 2 Peter is preaching to the Jews gathered in Jerusalem. At the conclusion of his sermon many people were converted. We pick up the thread in verse 38, though I would strongly encourage you to begin in the first verse of Acts 1 to completely make sure you comprehend the context.

Acts 2:38-47

Those who were saved and were added met in the temple and in a variety of houses. They started with 3000 people and an undefined number were added daily.

There is no distinction between those who met in the temple and those who met in the various houses. There is no clarification that all the people met together nor that they met separately...but we can certainly intuit that more than 3000 people were not meeting in individual houses.

It could be read in verse 46 that all met together in the temple on a daily basis as well as meeting in a variety of houses.

Unquestionably, whether they met in the temple or in the various homes, they were one church (v.47). Thus we see that when the church was founded, anyone converted by the first sermon or those following shortly, regardless of where they were from (Acts 2:9-11) were part of the same church.

Acts 3:1-4:35 In his sermon Peter emphasizes the unity of Israel under God (3:13, 20-26). He then shows that salvation is solely through Jesus (4:10-12). Thus any salvation which originates from any person, place or thing that is not Jesus is not a Scriptural salvation.

Shortly, they return to tell of what happened (4:23) in what appears to have been a testimonial of the power of God to work in their lives as illustrated by the response.

We then see that all those in Jerusalem had all things in common (verse 32-36). We have already seen that they met in a variety of places yet were one church back in chapter 2.

Acts 5:42 tells us again that daily in the temple and in every house they ceased not to teach and preach Jesus. At least at this point in time, the church in Jerusalem was in a variety of places.

We also see the church appears to sometimes have met all together (Acts 6:1-2) for meals and other times from house to house. Their numbers continue to grow (vs. 7).

The first recorded dispersion of the Gospel from Jerusalem occurs after Stephen is stoned to death.

Acts 8:1 tells us they scattered all through Judaea and Samaria except the apostles, possibly because of the command the apostles received in Acts 1:4?

We see Philip converting people in Samaria in 8:5. This causes apostles from Jerusalem to travel to Samaria (8:14) and later return, preaching in a variety of villages on the way (vs. 25).

This causes several questions to arise. Since the people dispersed due to persecution by those who refused to believe, it seems that is one reason people move. Were apostles a special case in their travels? They visited a number of places to preach and lay hands on people.

Philip also traveled, and apparently quite extensively as we shall see. So far, all the people we have a record of traveling are fleeing persecution or preaching...though those are also the only people doing things out of the ordinary and as a result would be the only people we have a record of their doings.

Philip now teaches the Ethiopian eunuch who is converted (Acts 8:26-39). Was the eunuch then a church of one? It seems he returned to work under Candace in Ethiopia.

Philip, on the other hand, continued to travel and preach (vs. 40) until he came to Caesarea at which time he departs the inspired record.

In chapter 9 we come upon Ananias. He was a disciple in Damascus and part of a body of believers who were there (v. 19) and learned enough in the Scripture to be the one selected to tell Saul what he had missed.

After his conversion, he was a disciple...it just took some longer to believe it than others as evidenced by the need for Barnabas to show those in Jerusalem that Paul had, indeed, become a disciple (v. 26-28).

It is interesting to note that if the idea of placing of fellowship was Scriptural, Saul would have done so. Instead, the apostles acknowledged that his status as a disciple meant they were already in fellowship.

Later in chapter 9 the thread moves to Peter as he travels to Lydda and then Joppa (32-43). At the very least, Peter moved frequently among the churches as can be seen from his reputation preceding him to Joppa.

Soon thereafter, Peter will be called to Caesarea to speak to Cornelius. Acts 10:23 tells us that when he went, brethren from Joppa accompanied him to Casarea. Acts 10:34-35 tells us who is accepted into the Church which belongs to God; "he that feareth Him, and worketh righteousness, is accepted with him..."

Acts 11:1-2 lets us know there was certainly interaction between the various congregations as before Peter could return to Jerusalem the news that Gentiles were part of God's kingdom was made it back.

Acts 11:19-30 tells us of a great deal more interaction between churches as the believers fleeing the persecution obeyed the so-called "Great Commission" and were preaching as they went with the result that many were being saved. Phenice, Cyprus, and Antioch had visitors from Cyprus and Cyrene. This led to more experienced Barnabas being sent forth from Jerusalem.

He later brings Saul along and for a year they remain in Antioch. While they were there, they were visited by prophets from Jerusalem. Thus we clearly see that a great deal of travel between the various congregations was happening in the years following the persecution-inspired dispersion.

When the prophets were there, they foretold of a coming time of famine (vs. 28) and as a result, Saul and Barnabas were sent to Jerusalem with "relief" for the brethren in Judea. After completing their mission, or "ministry", they returned to Antioch. (Acts 12: 25).

Acts 13 tells us of 7 locations Saul, Barnabas, and John worked in before John returned to Jerusalem (v. 13). They then proceed to Antioch in Pisidia.

Soon persecution moves them on to Iconium. (v. 51) where they stayed for a significant amount of time (Acts 14:3). So far there are two places they have spent significant amounts of time and far more where the time is not recorded.

They then flee the persecution to Lystra and Derbe and that region to speak the Gospel (v. 6-7). After being stoned, Paul then returns to Lystra, Iconium, Antioch, Pisidia, Pamphylia, Perga, and Antioch where they gave testimony of their journeys (v. 20-28) and for a third time are recorded as spending a significant amount of time in one place.

While they are there some travelers arrive from Judea and begin spreading a false gospel which leads to several people from Antioch heading off to Jerusalem to consult with the apostles and elders. (Acts 15:1-4)

After the conference, they send chosen men of their own company to the brethren in Antioch, Syria, and Cilicia (v. 22-27)

After dispensing the news of their decision to the brethren, Silas chooses to stay in Antioch (v. 34) as did Paul, Barnabas and "many others also" (v. 35).

Paul, ever ready to travel, then wants to go again to every city where they had preached the word to see how they were doing (v. 36)). Both men then go to a variety of cities (v. 38-41)

the case of Timothy now arises. Paul encounters him in Derbe (Acts 16:1) and Timothy is well known in Lystra and Iconium as well (v. 2). This indicates that Timothy, who we later see being admonished to "let no man look down on your youthfulness", has been traveling in his region or else others in the region have traveled to where he was.

Together with Paul he then goes on a journey to a great many more cities (v. 4-12).

Acts 17:1 tells of more traveling. Persecution keeps Paul moving while Silas and Timothy stay in Berea (v. 13-15).

In Acts 18:1-3 he meets Priscilla and Aquila who had just traveled to Corinth from Italy.

In verse 7 he stays at the house of Justus, a believer. For 18 months he stays there (v. 11)

When Paul decides to head back to Jerusalem, he takes Priscilla and Aquila with him ((v. 18-23) and visits a great number of churches.

Apollos was also a touring preacher (v. 24) who received instruction from Priscilla and Aquila (v. 26) and finds acceptance from the brethren in a variety of places (v. 27-19:1) where Paul comes by.

3 months and 2 years Paul then spends in a couple of places (Acts 19:8-10)/.

Acts 19:21-22 show more travel for Paul, Timothy and Erastus.

Back to Macedonia (Acts 20:1-3) and this time he has 7 companions recorded (v. 4). Troas is their home for 7 days (v. 6). V. 13 shows more travel, as do v. 14-17.

Here he calls to him the elders and gives them directions for how church affairs should be handled (v. 18-38).

A great deal more travel on their way to Jerusalem in chapter 21, including finding some disciples (v. 4) with whom to stay for a week.

Verse 7, they encounter and salute more brethren.

Philip re-enters the record in verse 8.

Agabus returns from Judea in verse 10.

When Paul finally returns to Jerusalem it is with "certain of the disciples of Caesarea, and brought with them one Mnason of Cyrus..." (v.16.)

The remainder of Acts deals with Paul's' travels from Jerusalem to Rome.

So we see that in Acts many people traveled often from church to church. Sometimes they stayed for a short time, other times at great length. There is a great deal of instruction in the ways of God. There are many brethren encountered.

Nowhere to this point is there any mention whatsoever of anyone placing fellowship or belonging to a specific congregation. The closest we can come to that is the apostles remaining in Jerusalem most of the time, but even there we have extensive travel.

Conversely, we have acknowledgment time and again that if someone is a disciple, they are brethren with the disciples in other communities wherever they encounter one another.

Thus we see that in the book of history when the church is starting out, there is no record of "placing fellowship" or belonging to an individual congregation instead of the body of Christ. It was not for lack of opportunity.

With all the places Paul and his companions visited, with all the places Peter visited, with all the places Agabus pops up, it would have been quite easy to drop in a matter of fact comment such as, "and when we came to Joppa we placed our fellowship there" but there isn't. No such comment or intimation is ever made.

Instead we have regular, clear, and easy recognition of an existing state of brotherhood as disciples are encountered.

In part two we will look at the writings beginning in Romans to see what teaching there is on whether Christians belong to individual congregations or to one body and where the idea of placing fellowship or having a home church might originate.

A real truth

"God has laid out the plan for the church. It is up to us to find it."
Clarence Eason, 9/27/09

Sadly, so myuch of the church world today loses sight of this fact. The church becomes a place to make social connections, a glee club, a place to put forth personal ideas.

Come Christmas time, some wag will again break out the tired slogan, "Jesus is the reason for the season."

No, Jesus is the reason for earth and our purpose had best be to find His will.

A Mission Statement

This site will have studies on various Bible-related issues from time to time. However, they come with a caveat.

The Bible is quite clear on who bears responsibility for the salvation of any given individual: that individual. It does not matter who the evangelist is or how smart they are or how well they speak. What matters is how you respond to the Scripture and as such it behooves you to delve deeply into all matters spiritual for yourselves.

Consider these passages which you can look up at several great sites:

http://www.e-sword.net/ I greatly admire the concept of this site: do not charge for access to the Bible.

http://www.biblegateway.com/ A handy online passage search in a variety of translations.

And best of all, a hard copy at your side that you can easily search out not just the individual verse, but that which comes before and after it.

Philippians 2:12 tells us to work out our salvation with fear and trembling. It does NOT tell us to have others work out our salvation.

Note this does not mean we are not to listen and listen closely: Romans 10: 14 speaks clearly to that.

But it does mean your salvation rests on your shoulders. Men are fallible. All of us. Me. You. The apostle Peter.

Thus it behooves us to follow the lead of the Bereans who worked and worked hard to verify for themselves the words of Paul. (Acts 17:11).

Now, if you are paying attention you will note a large problem with the preceding paragraphs. Not once, not twice, but thrice I have put forth individual verses. A single verse in a vacuum is an invitation to twisting and mis-interpreting.

Verses should be considered in the context of the passage, in the context of the book, and in the context of THE BOOK. They must fit with the whole of Scripture.

Failure to study the verses in the contexts they must be considered in leads to doubt, confusion, and false beliefs.

That does not mean efforts should not be made to persuade people of the truth. Indeed, Peter stood ready to remind people of things they knew well. (II Peter 1:12-15)

So we stand at an interesting crossroads. On the one hand, I encourage you to study the Word for yourself and not to trust to commentaries and publications of the current religious world.

Indeed, wolves in sheep's clothing such as James Dobson do far more damage to God's truth than Madalyn Murray O'Haire could have ever dreamed of doing simply by luring in once-faithful believers and infusing them with some of the falsehoods he teaches.

Imagine how much damage can be done if you go to a commentary, trust it, and find yourself directly opposing the precepts of God?

On the other hand, I in tend to put forth studies that will, in many senses, BE commentaries.

So do not simply read and accept. Read, consider, study, ask questions. Pray about the things you read and hear, wherever those sources may be.

If passages confuse you, go back and make them more basic. There is perhaps a truth we can pull forth from I Corinthians 14:33/ While the context is how spiritual gifts were to be used in the assembly, the plain statement should apply throughout our Christian walk; God is not a God of confusion and it seems it might be a fair assessment to say He would not give us a path to walk we could not understand.

Thus we have the mission statement for this particular blog. I shall endeavor to present Scriptural studies which might shine the light of God's truth for any and all who seek.

May the peace of God be with you,


Drew