A love for others will cause us to bring others unto Jesus. In the first chapter of John's gospel, we see such a love at work in two individuals. Upon learning about Jesus from the preaching of John the Baptist, Andrew "findeth first own brother Simon" and "brought him unto Jesus" (Jn. 1:35-42). After being called to follow Christ, Philip found Nathanael and brought him to Jesus (Jn. 1:43-51). When first century followers of Christ were so totally changed and blessed by coming to know Christ, they naturally shared that rich blessing with those they loved. A failure to do so would have been unthinkable.
In the first century, the gospel was spread throughout the world within a few years. Was that solely due to apostles like Paul and John who tirelessly worked in teaching the lost? No, the book of Acts shows us that individual Christians who were not apostles carried that gospel to the lost wherever they went. When a great persecution arose against the saints in Jerusalem, we are told that many were scattered to other places. Did they leave the truth behind in Jerusalem? No, the Scripture tells us, "They therefore that were scattered abroad went about preaching the word" (Acts 8:4). Following the well known account of Peter taking the gospel to a Gentile named Cornelius, we are told about the action which had been taken by unnamed Christians who had also taught both Jews and Gentiles in other areas. The record says:
They therefore that were scattered abroad upon the tribulation that arose about Stephen traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save the Jews. But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks also, preaching the Lord Jesus (Acts 11:19-20).
With a deep love for Christ and the lost, the gospel was spread throughout the world within one century. Individual action played a major role in the effort.
While local churches have a responsibility in evangelism as they function collectively, we must not forget that much of the needed evangelism is our responsibility acting as individual Christians. Efforts by local churches to support evangelists in reaching the lost are scriptural and need to be increased (2 Cor. 11:8; Phil. 1:3-8; 4:14-16). However, let us never forget that we have an individual responsibility in this matter as well (Gal. 6:6). When no teaching of the lost gets done unless the local church establishes a "personal work program," there is something lacking in our individual love for Christ and the souls of men. The best program in the world to convert the lost is for an individual motivated by love for Christ and a love for a lost friend or loved one to sit down with an open Bible and teach that lost person the gospel. That is the responsibility each of us has in our personal life as a Christian.
Just as we have a responsibility to share the truth with those outside of Christ, we also have an obligation to edify our fellow saints by sharing the truth with them. As we assemble together in the church, there is a clear instruction, "Let all things be done unto edifying" (1 Cor. 14:26). However, the responsibility of edification stretches beyond the assembly of the local congregation. In Romans 15, the same individuals instructed to bear the infirmities of the weak and not please self were also told, "Let each one of us please his neighbor for that which is good, unto edifying" (Rom. 15:1-2). Amidst other individual responsibilities required of the saints in Ephesus, Paul reminds them as follows: "Let no corrupt speech proceed out of your mouth, but such as is good for edifying" (Eph. 4:29).
In addition to directly providing edification to their brethren, first century Christians also manifest their love for brethren in other places by urging them to receive faithful brethren who might aid in edification. An example of this can be seen in the case of the brethren in Ephesus. After Apollos was more accurately taught in the way of the Lord, the Scripture relates the following:
And when he was minded to go over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace (Acts 18:27).
It is obvious that the church in Ephesus could not force an action upon the brethren in Achaia. However, Christians who loved their brethren in Achaia knew that Apollos could help edify them. Therefore, they wrote the brethren in Achaia to urge them to receive Apollos. No local autonomy was violated and no individuals acted in a way to seek a place as brotherhood directors. It was simply a case of brethren loving their fellow saints in other areas and seeking to help by urging them to receive a brother who could aid in their common work in Christ. It might be added that a parallel action of urging them not to receive a brother who could harm in their common work would also be authorized as a proper manifestation of love for those fellow saints.
When individual Christians today love their fellow saints, they will do the same things exemplified by first century Christians with God's approval. Efforts to improve Bible classes and other methods of edifying the saints within local churches are necessary, but the work of edifying cannot stop at the doors of the church building. Brethren who love one another will open their Bibles in private homes and seek opportunities to edify their brethren on an individual level as well. When we have the proper love for brethren in other places, we will take advantage of opportunities to edify them. True love for our brethren will cause us to share teaching of truth and encourage them to receive only those who will aid in the teaching of truth.
The book of Jude is a case study in the responsibility of Christians to defend the truth. The writer began the epistle with the well-recognized exhortation to "contend earnestly for the faith which was once for all delivered to the saints" (Jude 3). The reason for that need to contend for the faith was then stated in detail. Those addressed were reminded of the devastation brought by teachers of error and their destructive false doctrines and sinful actions (Jude 4-16). The writer then reminded the readers of the reason they needed to keep in mind the words spoken by the apostles and avoid the effects of error:
But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life (Jude 20-21).
The responsibilities of individual Christians mentioned earlier are consistent with the responsibility to defend the truth. Paul's love for Timothy and the brethren Timothy could teach caused Paul to warn of the errors and name the sources of that error from Hymenaeus, Alexander, Philetus and others (1 Tim. 1:18-20; 2 Tim. 2:16-18; 4:10, 14). Paul defended the truth to the brethren in Colossae and refuted specific errors confronting them despite the fact that he had not been among them previously (Col. 2:1-23). What motivated him to do so? His love for them as brethren and his desire for progress in the cause of Christ motivated Paul to so act. The same could be noted of John's warnings to Gaius in 3 John as well as other examples given in the New Testament.
Individual Christians who love their fellow saints and who have concern for the cause of Christ will do their best to defend the truth against the onslaught of error in our time as well. When they do so out of such approved motives, their actions are not to be condemned as evidence of autonomy being violated, a feeling of self-importance, self-appointed guardians of orthodoxy, brotherhood watchdogs, a pack of snarling cur or other disparaging terms. When error is taught, it is scripturally authorized for faithful Christians to speak up in defense of the truth at home or away as they have opportunity to do so. Those who speak disparagingly of such actions show a lack of love for their brethren and the cause of Christ.
During the controversy over institutionalism, faithful brethren had a love and concern for souls endangered by error in other places. As a result, they sought opportunities to reach those brethren straying into unauthorized practices. Bulletins were sent to the members of congregations that were supporting human institutions from the church treasury. Brethren wrote letters and visited fellow saints who were going beyond the pattern of truth. Were those attempts to defend the truth proper? The principles of Scripture already noted show that such actions were indeed approved. Why is it that some who once engaged in these efforts to defend the truth, now condemn analogous efforts to defend the truth regarding fellowship, divorce and remarriage, the literal creation account, or other doctrinal matters? Bible love for our brethren and proper concern for the cause of Christ will motivate faithful Christians today to defend the truth when it is under assault, not condemn those who so follow the Bible pattern.