7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

When in answer to ...the conclusion ...urged that "the Corinthian disciples broke bread every first day of the week," it was not meant to emphasize day as against night, but the day in the week on which bread was eaten-that day consisting of day and night.

No doubt the meeting at which Jesus instituted the supper was held in the evening, but there is no evidence that a particular hour of the day formed a feature of the ordinance as apostolically enjoined. The whole spirit of Paul's teaching is against the idea.

He was afraid of the Galatians, because they observed

"days and months, and times, and years."

The breaking of bread is essentially a spiritual institution-that is, designed for an effect on the mind, and that effect the bringing to remembrance of the Lord's death till he come.

If this purpose is accomplished, the end is attained, at whatever period of the day. To make the hour of consequence, would be to interfere with the character of the institution, and create insuperable difficulty, for the hour at which it is evening in Jerusalem is afternoon in Britain, and morning in America.

Had the time of day been a part of the institution, it would have been enjoined and not left to be doubtfully inferred. The question is pretty much one of convenience and suitableness, varying in different countries with different climates and customs. In the east, the "cool of the day" is the most appropriate time for spiritual exercises. In Britain, the morning provides the most impressible season. In America, we presume it is the same.

‭The Christadelphian, March 1871

21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.

"Repentance towards God," and "unto life," is a change of views and affections, resulting from belief of his promised goodness. Such an one hates sin, and does his best to keep from sin; but forgets the things which are behind for which he has obtained pardon in the act of putting on Christ.

The change of views and affections is synchronical with the truth heartily and lovingly believed. The excellency of this knowledge, which announces present forgiveness and eternal glory in God's kingdom, excludes sorrow or remorse by the joy it creates. What sort of sorrow is there in that heart which rejoices "with joy unspeakable and full of glory?"

Herald of the Kingdom and Age to Come, Oct 1855.

28 Take heed therefore unto yourselves, and to all the flock, over the which the holy spirit hath made you overseers, to feed the ecclesia of God, which he hath purchased with his own blood.

The church [ecclesia] was associated with the apostles in the ministry of reconciliation. By "the church" [ecclesia] , I mean, not that multiform thing called "the church" by the world in these times; but that one, undivided body of disciples, collected together by the personal labours of the apostles and evangelists; and all through subsequent generations, who should believe and practise the same truth.

To this "one body", (Eph 4:4) energized by the "one spirit", (Eph 4:4) and "perfectly joined together in the same mind and in the same judgment", (1 Cor. 1:10; Acts 4:32) and styled "THE BRIDE" -- is committed the work of making known "the manifold wisdom of God", (Eph. 3:10) as contained in the word; and of inviting the world to be reconciled to God. (Rev. 22:17)

No member of this body is exempt from the obligation of co-operating in this work. It is the duty and privilege of every one in his own sphere to endeavour to turn men to righteousness; for there is no distinction of "clergy" and "laity" in the family of God.

In the days of the apostles, things were very different to what they are now. There were many congregations, or churches [ecclesias] , but they were all one flock, or "denomination", and men endowed with spiritual gifts were their rulers. But even these were not distinguished from their brethren as " clergy", or priests; but as ministers, or servants.

Well knowing the presumption, pride, and arrogance of the flesh, the Spirit commanded them especially to feed the flock, and not to fleece it; to oversee it willingly and of a ready mind, but not for the sake of compensation; and to be examples to the flock, and not to lord it over the heritages. (1 Pet 5:2,3)

Elpis Israel 1.5.

Take heed therefore unto yourselves, and to all the flock.

We see a different spectacle from what was presented to view in the first century, when the friends of Christ were organised into loving and enlightened communities, under the fostering care and guidance of shepherdly men, "feeding the flock of God, over which the Holy Spirit had made them overseers" (Acts xx. 28).

It is a day of devastation and downtreading for divine affairs, both in the national fold and the individual fold. It would be a beautiful and a glorious thing if God were to permit a clearing out and renovation and revival of the fold in which real and healthy sheep might multiply and dwell in safety. The prophetic word does not justify any hope of this sort, till the Great Shepherd of the sheep himself arrive, for, to the last, it speaks of darkness prevailing till the coming of Christ, and the prosperous ascendancy of ante-diluvian indifference till the very hour of his manifestation.

The most to be done with present agency is for believers, in the spirit of loving co-operation, to approximate, as nearly as they can, to the primitive assemblies, doing all things decently and in order, and all things for the edification of all, in the spirit of mutual and affectionate submission in the fear of the Lord.

By this co-operation, the one fold in little sections may be planted here and there, in which a little may be done in this evil day for the keeping alive of the testimony in the earth, and the development and preservation of a people controlled by the knowledge, love, and obedience of the truth.

Nazareth Revisited Ch 29.

29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.

...the whole truth, unadulterated by crotchets and speculations which have sprung up with a thick luxuriance since Dr.‭ ‬Thomas first called attention to the law and to the testimony

The Christadelphian, June 1886

The word "clergy," as the title of an order, is assumed by men who have no right to it. It is a word which comes from the Greek a lot or portion; and is applied by the apostle in the text quoted to a single congregation of disciples; so that when he speaks of all the congregations of the flock, he styles them "the heritages".

But, in after years, the ministers of the heritages, or clergies, disregarded the commandment, and set themselves up as lords of the heritages, which they fleeced, and oppressed for lucre's sake. They even made the clergies of God believe that they were nothing more than mere commoners; while they themselves, the usurpers of the believers' rights, were God's peculiar lot, or portion, as the tribe of Levi were among the Israelites; and the distinction was then set up of "clergy" and "laity", from the multitude!

But the distinction belongs to the apostasy, and not to God's oppressed and scattered sheep. When "clergy" get in among them, it is "as grievous wolves, not sparing the flock, but speaking perverse things to draw away disciples after them" for their own worldly gain. (Acts 20:29,30) They have nothing to do with the word of reconciliation except to pervert it, and to bring it into disrepute.

The principles of the apostasy, and indeed of all false religion, are such as result from the thinking of the flesh when left to its own communings.

Elpis Israel 1.5.

30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

These StarAngel men had been made overseers of the ecclesia of the Deity by the Holy Spirit. They were the apostles, prophets, evangelists, pastors and teachers, who had been supernaturally qualified by spiritual gifts

"for the work of the ministry, for the edifying of the body of Christ" (Eph. 4:12).

With all the sanction of these gifts from the ascended Lord himself, they had been recognised by the flock they episcopized as the ministers of Christ. How unlikely therefore, that they would speak perverse things, and, becoming deceivers, rend the flock as grievous wolves, instead of feeding it, as they were exhorted to do by Paul.

But, unlikely as it might seem, such was the fact. It is true that the Lord had bestowed upon them spiritual gifts; but these gifts did not act compulsorily upon those who had them.

They did not compel them to speak only the truth, and to use them aright; they only qualified them so to do if they were disposed; but if, under the temptation of the flesh, they were indisposed, they could falsely teach, and speak perverse things, and misapply the signs and miracles they were able to work, to confirm what they said; for Paul says plainly that 

"the spirits (or spiritual gifts) of the prophets are subject to the prophets" (1 Cor. 14:32):

 the prophets were, therefore, responsible for the right use of them.

They could abuse them, and many of them did, to the overthrow of the faith of those who heeded them.

It was by the inworking of these unfaithful teachers constituting "the Satan", "the Serpent," that the Christian Eve was "corrupted from the simplicity which is in Christ. " The depths of the Satan as they taught (Apoc. 2:24) impregnated her with the mystery of iniquity. They formed within her the embryo of the Man of Sin.

They preached a Jesus which was not according to the Jesus Paul preached; they taught another gospel than that proclaimed by him; and denied a future resurrection of the dead; or, which was equivalent thereto, said that it was already past.

Eureka 12.6.

31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.

Why the tears‭? ‬Paul realised the incomparable value of the truth. He knew that for his brethren to abandon the doctrines that he had delivered to them meant their non-approval at the judgment seat. He knew, too, the all too willing ear which human nature has for the seducer and corruptor.,

‭ ‬For this Paul was in continual heaviness-he ceased not to warn (Phil. iii. 18; 1 Thes. iii.5-6; 2 Cor. ii. 4; xi. 28). Is there less reason for sorrow, anxiety, and warning to-day than in the first century? Are the dangers to those in the truth less? Is man more prone to walk in wisdom's ways?

To these questions Christ's words form an answer‭-

‭"‬When the Son of Man cometh shall he find the faith on the earth?"

Then let us not be indifferent and callous to each other's standing in the truth. Let us continually think of Paul's example, and cease not to provoke one another unto love and good works. ATJ

The Christadelphian, Aug 1887

33 I have coveted no man's silver, or gold, or apparel.

34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

'...whenever he was in a city as a preacher of the gospel, he would not accept financial support - as did teachers of every other kind - from those to whom he was actually preaching it at the time. If, later, they chose to send him voluntary offerings to assist him while preaching elsewhere, that was quite another matter. At all costs he wanted to avoid being confused with the itinerant philosophers of the day who peddled their worthless intellectual wares from city to city (1 Thess. 2: 9; 2 Thess. 3: 8 ; Acts 20: 34; Phil. 4: 14-17).

Letters to Corinth Ch 9. 

35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

There is no sin in desire or lust itself; it can be good or bad. The sin is in what is desired and why.

The reason why the lust of the flesh, the lust of the eyes, and the pride of life are of the world and ungodly is because they are all aspects of selfishness -- desires to get, and to gratify self.

We must get at the root of the desire. Is it a desire to GET, or a desire to GIVE? -- a desire to gratify ourselves or a desire to please God?

We must desire to give: seek opportunity to give, center all our pleasure and satisfaction in giving; be thankful of any opportunity, however small and insignificant, of giving, for -- said Jesus -- it is more blessed, more happy, more satisfying, more enjoyable to give than to get.

We must put aside all desire to get as evil, deceptive, self-destroying misdesire. Temptation, if traced to its roots, always works through the desire of getting something -- wanting something -- not being satisfied -- not being willing in thankfulness to accept God's way and God's provision.

Bro Growcott - Strong crying and tears.

38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

I could not say I would see their face no more, but I could say that for over 30 years I had laboured among them with one object only in view, however much unfriendly minds might doubt it, namely, to uphold the honour of God, and promote the well-being of man. If I was going, it was not by my choice: it was through the compulsion of circumstances that had got beyond my control.

And if I was going, it was not to new work, but to the same class in another country - a class not much reckoned of by current methods of regarding people, but people of great estimation when reckoned according to God's standard, which the world did not recognise - the sort of people described by God himself when He said that for them- "that feared the Lord and thought upon His Name, " "A book of remembrance was written before Him: and they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels. "

This class had been created on the other side of the globe by the agency that had created them here - the agency that had developed them in all ages of the world - the exposition and agitation of the things testified in the Word of His Truth. This exposition and agitation differed with the differing circumstances of the nineteenth century, but the result was in measure the same - the establishment of that conviction in good and honest hearts, which produced the faith that worked by love, and affected the mainsprings of human action, with the result of producing "the fruits of the spirit," and "a new man in Christ Jesus."

In our age, this result was almost exclusively confined to the English-speaking parts of the human race. The literature of the Truth in our day was chiefly an English literature. God had not given the gift of tongues in our day, nor had He started any promising activities in other languages than the English.

There was religious activity enough among foreign nations, but it was not the activity of the Truth, but of superstition garnished with scripture names.

The Truth had been revived in the nineteenth century by the instrumentality of Dr. Thomas; the results of its agitation had been meagre both as regards the number who had come under its influence and the intensity of their assimilation of its power, as compared with the harvest of the apostolic age: but as compared with the darkness and the sterility that prevailed in the ecclesiastical communions for centuries, there was something to be thankful for in the green sprouting that had followed the modern sowing of the good seed.

There might yet be a great improvement in this respect.


The Scriptures had lost none of the power which Paul ascribed to them, when he said in his farewell speech delivered at Miletus, that they were "able to build up and give men an inheritance among all them that were sanctified."

Bro Roberts - Second Voyage to Australia