In this blog, we hope to show that the presence of saints was expected in certain households. The house was not only the place where brethren knew to be a place for prayer and fellowship, but it was also known by the enemies of Christ to be the expected location of gatherings in the name of Christ. Notice Acts 8:3 where Saul “made havoc of the church, entering into every house, and hailing men and women committed them to prison.” The text equates the church with “men and women” who are located in houses (interestingly, no mention of children). We should not be surprised to read this wording since the church is composed of individual units called “men and women.” These, who were added to the saved by the Lord, were taken out of houses by Saul. These houses were hot spots owned by brethren, who were host to other brothers and sisters. The community knew to look for saints in these homes because the fellowship of saints took place in their homes.
For example, when a house in Jerusalem was mentioned as belonging to a Christian, other brethren not of that household are reported to being in that house (Acts 5:42, 12:12). Leaving Jerusalem, we read of Jason’s house being assaulted by unbelieving Jews who were intent on finding Paul and Silas there. Not finding Paul and Silas, the Bible reads, “they dragged Jason and certain brethren” out to the people (Acts 17:5-7). Certain brethren were in the “house” of Jason and the expectation was that Paul and Silas were there, also. The enemies went to Jason’s house, expecting to find them, there. When they didn’t, they found other brethren, whom they dragged out of the house.
When Paul and his fellow-workers went to Caesarea, they entered the house of Philip the evangelist where they stayed “many days”. After Agabus had prophesied that Paul would be bound if he went to Jerusalem, the text reads,
“And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem.”
(Acts 21:12). You have visitors in Paul and his comrades and a reference to “they of that place.” Like the greetings of Romans 16, these were brethren who were with Philip in Caesarea and known as “they of that place”. Philip’s house was a noted place where brethren would be found together.
Further evidence is found in the context of warnings of evil influences and errors. The threats of danger were in homes, the very place where we expect to find a fellowship of believers. Titus 1:9-14 speaks of the need of elders and their work against false teachers. Paul writes:
“Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. For there are many unruly and vain talkers and deceivers, especially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; Not giving heed to Jewish fables, and commandments of men, that turn from the truth.”
Give attention to where these vain talkers and deceivers are doing their work. They are subverting “whole houses,” teaching things they ought not teach. If their teaching is in “whole houses,” and their mouths should be stopped by the bishops through exhorting, rebuking, and convincing, where would you expect these bishops to carry out their work? Would it not be in the same houses where the attempt to subvert the souls takes place?
Second, consider 2 John 9, a book written to the elect lady and her children who are walking in the truth. The reason so many are convinced that this is a reference to a local church organization can only be the influence of the church institution. This would be the only time in scripture that a local church would be perceived as having its own children. Yet, the elect lady and her children sound like the same households we have already noted. Like others, this household was the context of study and teaching and the hostess is told not to receive the false teacher who denies that Jesus has come in the flesh. John writes:
“For many deceivers are gone forth into the world, even they that confess not that Jesus Christ cometh in the flesh. This is the deceiver and the antichrist. Look to yourselves, that ye lose not the things which we have wrought, but that ye receive a full reward. Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son. If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting.”
(2 John 1:7-10). Gaius is commended for supporting faithful brethren (some strangers) by “setting them forward on their journey worthily of God” (3 John 6). He is told to “welcome” them and become “fellow-workers of the truth” (3 John 8). Yet, a warning is given to those who support a false teacher and become partakers of his evil deeds (2 John 11). Once again, if the house is a place where one can expect to find brethren exhorting, encouraging, and teaching, then they should neither host anyone who teaches contrary to sound doctrine, nor give them support to promote their error in other ways.
Third, consider 2 Timothy 3:6-7. It reads,
“For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth.”
Here, we are given a description of teachers creeping into houses to lead silly women astray.
A related concern would be the influence of gossip in the home. Younger widows learn to be idle going around to the houses. This passage takes on a greater significance if we can imagine the houses as a place of fellowship and a young sister comes to the door as a tattler and busybody and “speak things she ought not” (1 Tim. 5:13). These younger widows should not be taken into the number (5:9) as they provide an occasion to the adversary to speak reproachfully. Those taken into the number are those widows who once had a home where she faithfully served and met the needs of those in Christ. She had lodged strangers and washed their feet. Her home for saints was a place of refuge and comfort for fellow-Christians. It was a place to expect prayers, God’s word to be read, and the care that a host would provide. Such a woman of character and proven service would be added to a household where she could minister and have her needs met, also.
What we have before us is a description of teaching, and work among saints in the households. These are private settings for mutual care and edification.