by D. Richards (Canada)
In seeking to elucidate this subject we have been answering the following four questions:
1) To what should we receive?
2) Who do we receive?
3) How do we receive?
4) What is the responsibility of those who are received?
In the former paper we dealt with the first two and now we shall deal with the remainder.
Some difference must be made between receiving a believer from the locality into the assembly as a member of that assembly, such as in Acts 2.41, and those who are visiting in the area, such as Phebe in Rom.16.1,2. First of all we will consider those who are seeking full, permanent fellowship in the assembly. As in the case of Acts 2.41 those who are to be received must have a very clear testimony of salvation. Secondly, they must either already be baptized as believers or must obey the Lord in baptism. Thirdly, they must personally request to be received into assembly fellowship as was the case with Saul in Acts 9.26. Other than these requirements there must be no moral reason for not receiving such into the assembly.
As far as visitors are concerned there are a number of ways such may be received. In Acts 18.27 we read, "And 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 introduced to the assembly at Corinth by a letter from the assembly at Ephesus. The word here translated "receive" (apodechomai) means "to take fully," "to welcome," "to receive without reservation." As a result of being received in this fashion he "helped them much which believed through grace."
In Rom.16.1,2 we read, "I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you." Phebe was introduced to the assembly at Rome by a letter penned by Paul, a brother whom they knew. The word here translated "receive" (prosdechomai) means "to receive to oneself." This is the same word as was used in relation to Epaphroditus being received by the Philippian saints. He had laboured hard for them in order to deliver their gift to Paul, and had been "sick nigh unto death" as a result. They were to receive him tenderly to their hearts. Phebe was to be received in the same manner. Paul added, "... and that ye assist her in whatsoever business she hath need of you." This is the manner in which we are exhorted to receive visiting saints. In this text we see that it is perfectly in order for a believer to be received on the strength of a letter written by an individual brother who is known by the receiving assembly, especially if the person seeking fellowship is from an assembly that is not known by the receiving assembly.
In Acts 9.26-28 we read, "And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were afraid of him, and believed not that he was a disciple. But 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. And he [Saul] was with them coming in and going out at Jerusalem." Saul of Tarsus was introduced to the assembly at Jerusalem by personal commendation from Barnabas. No letter was involved. Saul had had to leave Damascus in a hurry, and it was not possible for him to obtain a letter. Thus, where a letter of commendation is unobtainable, due to circumstances, a personal commendation by a brother known to the receiving assembly is quite in order. But some may ask, "What if there is no brother present who knows the visitor who comes without a letter?" If the brother or sister is able to supply the phone number of one of the elders of his home assembly a quick phone call can clear up the matter. If this is not possible, the elders should interview the visitor to ascertain where he or she is in fellowship. If the assembly from which he comes is not known locally then it is necessary to question the individual on what he or she believes. The brother or sister should not automatically be rejected because he or she has come without a letter. It would be helpful if the visitor arrived early at the assembly meeting in order to be able to answer any questions that may be asked, or, better still, if the visitor could make contact with one of the elders at least a day in advance.
In 2 Cor. 3.1,2 we read, "Do we begin again to commend ourselves? Or need we, as some others, epistles of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men;" Paul indicated that he himself required no letter of commendation. Since the assembly at Corinth was planted by Paul they were his letter of commendation. Inferred in these verses is the fact that saints who are well known by the receiving assembly for being faithful need not continuously bring letters of commendation. To insist on a letter by known Christians every time they come is to make the letter of commendation a mere formality.
Saul sought "to join himself to the disciples." The word here translated "to join" literally means "to glue." When you are glued to something everywhere that something goes you go, consequently we read of Paul, "He was with them coming in and going out at Jerusalem." Fellowship in an assembly involves a total commitment. Fellowship not only brings privileges, but also responsibilities. Even when on holidays we are never on holidays from the Lord! I know that circumstances have to be taken into account, but apart from exceptional situations we should always make sure that we holiday in the vicinity of an assembly, and that we attend the normal functions of that assembly when we are there. If we consider that this is a hardship then there is something very wrong! It should be a pleasure to us to be with the saints around the Lord and the Word of God.
In Acts 18.27, when Apollos was received by the saints at Corinth, we read that he "helped them much which had believed through grace." Apollos used the gift that God had given him for the edification of the saints. Visiting another assembly is not an opportunity to sit back and relax. On the other hand it is not an opportunity to exercise a gift that God has not given us either. We should know our limitations, and seek to function within them.
When we have been received by an assembly, even if only for the duration of a visit to the area, we come under the authority of the elders of that assembly. We are not free to do as we wish because this is not our home assembly. Assembly fellowship is a very precious thing, but it brings with it certain responsibilities. May God help us to seek to be of the utmost benefit, not only in our home assembly, but also in any assembly we may be visiting.
Why is it so necessary to be careful about who we receive?
The simple answer to this question is because the Bible teaches this. We really shouldn’t need any other reason! But let us look at a warning Paul gave to the elders of the assembly at Ephesus in Acts 20.28-30. "Take 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. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." The reason the New Testament insists on such carefulness in receiving believers is for the protection of the flock. Some assemblies have been so careless about reception that they have received unbelievers. Some have actually received people who are living sinful lives. It is readily admitted that this can happen even where the utmost care is taken, but it is far more likely to happen where there is carelessness.
Finally, I would like to make clear three matters:-
1) The brother or sister who brings someone who is not in assembly fellowship to the Lord’s supper is responsible to make clear to that person in advance the fact that he or she will not be able to partake of the Lord’s supper. It is neither fair to the visitor nor to the elders of the assembly for it to be left till the last minute for the visitor to find out that he or she will not be received.
2) The fact that a believer, not in assembly fellowship, is not received at the Lord’s supper is not suggesting that that person is an inferior Christian. It is a matter of doing things according to Scriptural order.
3) The principles taught in this article are not shared or practised by all. Although there are those who, in all sincerity, receive, to the Lord’s supper, all believers who are not known to be living sinful lives, it is submitted that this is contrary to the teaching of Scripture. However, the author does not intend to be harsh or judgmental, and accepts that such is done in ignorance rather than open defiance of the truth.
—concluded