The Propagation of the Gospel and the Administration

of the Church
CONTENTS

1. The Proper Service and the Propagation of the Gospel

2. Receiving the Burden to Propagate and Increase
3. Preaching the Gospel and Pursuing the Truth
4. The Importance of the Spirit and the Word in a Small Group
Meeting
5. Basic Principles of Being an Elder
6. Discussing Matters in the Elders’ Meetings
7. Building Up the Small Groups and Supplying the Word
8. Financial Management in the Local Churches
9. Fully Supporting the College Work and Being Willing to
Learn in Order to Progress in the Lord’s Work
10. Failings in the Past and Remedial Strategies
11. Fellowship concerning Full-time Serving Ones
12. Practicing the Small Groups to Gospelize Taiwan
13. The Service of the Elders and the Perfecting of the Full-time
Serving Ones
PREFACE

This book is a record of messages and talks given from April

through July 1985 by Brother Witness Lee in meetings with elders
and co-workers while leading the churches to practice the God-
ordained way. All the messages were spoken in Taipei, Taiwan,
with the exception of chapter 10, which was spoken in Taichung,
and chapter 13, which was spoken in Anaheim, California.
 CHAPTER ONE
THE PROPER SERVICE AND

THE PROPAGATION OF THE GOSPEL
OBSERVATION OF THE PRESENT SITUATION

OF THE CHURCHES IN TAIWAN

The churches in Taiwan have experienced some turmoil in the

past, but they have been preserved by the Lord and have stood
fast. Nevertheless, when we look at our situation from the view of
the work or from the view of the church in each locality, the
churches in Taiwan have come to a standstill in regard to the
number of serving ones and the number of saints.

The book of Acts shows that the gospel spread very quickly after
Pentecost. Not only did the number of disciples multiply, but even
the number of serving ones who worked for the Lord increased. At
that time the churches increased in many localities, spreading
from Jerusalem to Judea, Samaria, and all the way to the Gentile
world. This propagation began at Pentecost and continued with
the emergence of Paul’s ministry. The gospel spread to the
borders of the Mediterranean Sea and into Europe in less than
thirty years.

When we came to Taiwan, in the early days there was a significant

increase in both the number of people and in the spread of the
gospel. In the first six or seven years, the number of people
increased from around five hundred to approximately fifty
thousand, and the number of churches multiplied to more than
fifty. A good number of workers were produced as well. By 1952
there were more than one hundred co-workers. These situations
prove that we were multiplying and propagating.

However, in the nine years between 1975 and 1984, our progress
came to a standstill. This does not mean that the churches were
not preaching the gospel but that the number of people began to
decrease year after year. At the same time new churches were not
being raised up, and the churches in every locality only
maintained the status quo. This speaks of a dormant situation.

WALKING GRADUALLY ON THE WAY OF DEGRADATION—


SERVICE BEING CENTERED

ON A SMALL NUMBER OF PEOPLE

After the church came into being on the earth, the most important
factor related to building up the church and to leading the church
in life and truth was a reliance on the Holy Spirit (Acts 13:1-2).
However, the records of the believers’ gatherings throughout
church history show that the church degraded gradually and
produced a hierarchical system involving clergymen. Even though
we do not use a title such as pastor, the practice of every member
serving the Lord in the Body has become weaker and weaker, and
a “clergy” situation has been manifested more and more. Even
though we hate this matter and do not acknowledge hierarchy, in
actuality we are indeed walking in this way.
The responsibilities for our work, service, administration, and
leading are centered on a small number of people. This comes
from a natural concept that most saints are incapable of serving.
Hence, as capable ones serve more, more responsibilities are
centered on them, and in the end only a few people serve, while
most do not serve at all.

Between 1979 and 1980, in the twenty or more meeting halls in

Taipei, only the brothers who were considered to be capable of
speaking gave messages in the Lord’s Day meetings; the rest came
to listen. This situation became so serious that the saints began to
pay attention only to the big meetings, and their participation in
the service became sporadic. Slowly, the main responsibilities of
the church were shifted from all the saints to a small number of
capable ones. Thus, a hierarchy in the principle of degraded
Christianity began to develop.

This history follows the type in the book of Judges. The history of
the Israelites in Judges is one of utter dependence upon “spiritual
giants.” When Gideon appeared in chapters 6 through 8, the
condition of God’s people immediately became better, but as soon
as he was gone, God’s people turned back to their previous ways.
When Samson appeared in chapters 13 through 16, the Israelites
rose up again, but after he died, the Israelites went down again.
The history of the church since the Reformation is just like the
history recorded in Judges—whenever there was a spiritual giant,
there was a revival, but when the spiritual giant passed away, the
saints went down again. This is the reason that we cannot see the
saints being built up together or the saints being formed into an
army in degraded Christianity.

The fighting of an army does not depend on a small number of

people, such as Gideon and Samson; it depends on every soldier.
The history of the Protestant churches is a history of revivals, just
like in the book of Judges. In the Lord’s recovery we did not seek
for such so-called revivals or spiritual giants. However, in recent
years we have been gradually heading in this direction;
fortunately, the speed has been slow, and the decline has been
gradual.

Because the decline is gradual and the speed is slow, no one had
any feeling of decline; nevertheless, our direction is one of gradual
decline. In principle, we are walking in the way portrayed in
Judges, because we depend on a few who can speak and work
rather than on all the saints. Some may say that we are depending
on all the saints, but the proportionality of our dependence says
otherwise. Currently, at least seventy percent of the service
depends on those who are able to speak and work, with only thirty
percent depending on ordinary brothers and sisters. If our
situation was normal, ninety percent of the service would depend
on ordinary brothers and sisters, and only ten percent would
depend on the gifted ones.
Because of the gradual decline in our situation, the number of
saints is not increasing. This reflects the condition in Judges.
When a judge was present, there was revival; but when a judge
was absent, the condition fell. In Judges we cannot see either
building or propagation. If a so-called church is like this, it cannot
increase; it will be in a state of dormancy. In order for the work in
Christianity to spread, seminaries must be operated to educate
and produce clergymen. Nevertheless, even though there are
many seminary graduates, the mediocre condition of Christianity
has not changed, and there is little true increase or spread.

We need to examine ourselves. In principle, we are very close to

this way; we are no longer like we were in the initial period of the
Lord’s recovery. At that time we were completely contrary to the
way of Christianity, and we rose up against the current of
Christianity. In recent years, however, the churches in Taiwan
have not only failed to go against this current, but we have even
begun to go with the current. As we have declined, our “clergy”
situation has become more apparent, and the atmosphere of all
the brothers and sisters functioning as members has decreased.
As such, there simply has not been any propagation or increase,
and we have even fewer serving ones.

THE PRACTICE OF THE CHURCH LIFE IN ACTS

Appointing Elders
According to Acts 14, when Paul arrived at Iconium, Lystra, and
Derbe on his first journey, he preached the gospel and raised up
churches. On his return journey not long afterward, he appointed
elders in each of the cities (vv. 20-23). This shows that the apostle
appointed elders in a church soon after a church was raised up.

Paul’s ministry was powerful. Not only was his preaching of the
gospel powerful, but also the supply of life was rich, and the
release of the truth was bright. Yet, even with all this, it is difficult
to believe that a new believer, a brother who was saved for less
than one year, could grow up to be an elder within that time.
According to the law of life, the growth in life that is needed to be
an elder certainly requires more time than just a year.
Nevertheless, Paul appointed elders in each church. He did not
arrange for co-workers to remain in Iconium, Lystra, or Derbe. He
did not leave any of his co-workers in these places. He committed
the church in each city to local elders. This speaks of a principle:
an apostle’s work never produces clergymen; rather, it produces
ordinary brothers who after being saved for even a short period of
time can rise up to serve.

Every Saved Person Being a Priest

When three thousand were saved on the day of Pentecost, they

immediately began to meet in homes, and they preached the
gospel and taught people from house to house (2:46-47). In
chapter 4 an additional five thousand were saved (v. 4). After they
were saved, they also began to meet from house to house. Surely
they spread out into many homes, but who led them? I believe
that the one hundred twenty in Acts 1:15 went to these homes to
help.

If a person starts to preach the gospel in meetings at his home,

there will be no ground for the concept of a clergy. As saved ones,
we do not need any clergy, and if there is clergy, it is only because
each one of us is a “clergyman,” that is, a priest corresponding to
the biblical principle that every saved person is a priest (1 Pet.
2:9). We need to see two points: First, on the day of Pentecost the
saved believers in every house preached the gospel and taught
people. Second, the saved believers in every house continually
spoke to one another concerning the teaching of the apostles. Acts
2:42 says, “They continued steadfastly in the teaching and the
fellowship of the apostles.” They were not speaking on the law of
Moses or ethical matters; their speaking from house to house was
surely based on Peter’s message in Acts 2:14-41. They left no room
for the concept of clergy; all the believers were priests. As soon as
the three thousand were baptized, each one was a “clergyman.”

SYSTEMS KILLING THE BELIEVERS’ FUNCTION

From 1975 to 1984 very few elders, perhaps only three to five, had
been raised up in the church in Taipei. The source of this problem
is related to systems. After Paul went to Iconium, Lystra, and
Derbe to preach the gospel and raise up churches, he appointed
elders in each church (14:23). These appointed elders had been
saved for less than a year. They could be called “baby elders,” that
is, ones who were young spiritually but who nevertheless became
elders.

Today we have various gifts, but compared to the ministry of the

apostle, our gospel is not powerful, the supply of life is not rich,
and the truth is also not as transparent. Compared to the apostle,
we are quite inferior. Our work may be only thirty percent of the
apostle’s work; however, we cannot stop appointing elders
because of this. From 1975 to 1984 we were not able to appoint
more than a few elders, even though we have several thousand
brothers. This shows that there is a problem related to systems,
methods, and concepts. In worldly terms, it is a problem of policy.
Our existing policy is wrong; it kills people. If this was not the
case, more than just a few elders should have been produced from
among the several thousand brothers who have been meeting
regularly for eight to ten years.

CONCERNING THE QUALIFICATIONS OF AN ELDER

The qualifications of an elder are not absolute but relative. This

can be compared to being a husband, which also does not involve
absolute qualifications. A certain level of education or
accomplishment is not required in order for one to become a
husband. If this was the case, the number of those who could
become husbands would be quite limited. Many who have not
graduated from a university but who have worked for a few years
have acceptable qualifications, and they marry and become
husbands. We cannot say that a person who does not have a
university degree cannot marry and become a husband. In
principle, every man can become a husband. In the same way,
every saved person can serve. Therefore, the qualifications of an
elder are relative, not absolute.

LEARNING TO PLACE THE BURDEN OF SERVICE


ON THE BROTHERS AND SISTERS

In principle, we need to place the burden of service on the

brothers and sisters. However, when the co-workers go to work in
a locality, they often take the local burdens onto themselves.
Originally, the burden was on the local brothers’ shoulders, but
when the co-workers go there, the local brothers assume that
everything must be handed over to them. The co-workers also
assume that the brothers and sisters are not capable, so they pick
up the entire burden that is being handed over to them.

Both the co-workers and the elders are like this. When brothers
are not elders, they always serve with other brothers, but once
they become elders, they feel as if they are wiser and more capable
than others. Thus, they take the burdens of others upon
themselves. They take over everything because they assume that
the brothers and sisters are not capable and that their work is
poor, and they assume that only the elders are capable. In the end
they are working by themselves because the rest have lost their
“jobs.” This is like the age of the judges.

PERFECTING, NOT REPLACING

The co-workers and the elders have unintentionally made a big

mistake. When the co-workers go out to work, they always like to
take over others’ burdens. The proper way is to place the burden
of the work on the saints. Similarly, the elders should not work in
a way that replaces the saints; rather, they should perfect the
saints and work to help them to pick up the burdens that are on
the elders.

I started as an apprentice, a learner, in the Lord’s work, and in

1962 I received a commission and a leading to start the Lord’s
work in the United States. In the more than twenty-two years
since that time, the Lord has raised up more than three hundred
churches. There are over one hundred in the United States and
Canada and about one hundred twenty in South America and
Central America. In Africa, Europe, and Australia there are over
one hundred churches. Thus, the total number is over three
hundred. All these churches were brought forth after 1962. The
churches in the United States are an example of working to
perfect rather than to replace. Before we started the work in 1962,
there were approximately five churches in the United States. After
we started the work, there are now more than one hundred
churches. If we had taken up all the burdens of this work, it would
not have been possible to produce this many churches.

Many people think that the church in Anaheim is in my hands

because I live next door to the meeting hall. However, I do not ask
about the matters of the church in Anaheim. Many know more
things than I do. The saints in the church in Anaheim prayed
about my coming to Taipei, but I did not have to hand over any
church matter to the elders, nor did any elder come to see me; this
is because there was nothing to turn over. I simply left. In our
service we each function according to our portion without
interfering with one another. Not one of the matters of the church
in Anaheim is in my hands.

We will begin to propagate if we follow the principle of letting the

brothers and sisters handle matters. Even if they make a mistake,
we should let them take care of matters. One cannot learn without
making mistakes. As children grow up in a family, the parents
must let them learn to do things. Even if they are careless and
break cups or shatter plates, the parents must let them do the
work. They will learn only by doing things repeatedly, and they
will improve only by making mistakes. If we do not let our
children do anything, they will have no future.

COMMITTING, NOT CONTROLLING

The churches in Taiwan appear to be in a stable condition, but
this stability also kills. In principle, this condition does not
correspond to the Bible. After Pentecost the eight thousand people
who were saved began to speak, and every household began to
preach the gospel without any training (Acts 5:42). Furthermore,
as the example of the churches in Iconium, Lystra, and Derbe in
Acts 14 shows, some of these believers became elders not long
after they were saved. The co-workers must never forget that they
should not shift others’ burdens onto themselves. If this is the
case, no one will know how to serve except the co-workers, and
they will become just the same as a clergyman. When there is no
elder, all the brothers serve a little, but as soon as there is an
elder, all the burdens are shifted onto the elder. In one respect,
this speaks of the faithfulness and diligence of the elder, but in
another respect, it also kills the function of the saints.

The elders should place the burden to teach and train the saints
on others; they should never control or dominate matters. Our
system and policy, as well as our way of work, have been wrong. It
is wrong to have the thought that a brother should dominate and
control all matters once he becomes an elder. Instead, all the
responsibilities should be committed to others as much as
possible. Some people are born with a disposition that likes to
avoid working with their own hands and that lets others do all the
work. If such a person becomes an elder, he will become a
“commander.” This is not right. Thankfully, the majority of the
brothers are faithful and earnest. However, even a faithful and
earnest brother can become controlling and domineering because
he thinks that he must do everything by himself.

In 1968 more than one hundred thirty American brothers and

sisters visited the churches in Taiwan. When these American
brothers and sisters arrived at hall one of the church in Taipei, the
restroom doors were locked, and the keys to the restrooms had
been taken by an elder to his place of work. Thus, even the use of
the restrooms was controlled by an elder. This is inappropriate.

In principle, we are deeply concerned that the elders are making

the mistakes of not trusting others and not letting others do
things. Every elder must learn to trust others and let others do the
work. We also should not behave as if we are a big boss and ask
others to do everything. We should include other brothers in our
work. For example, we should include some brothers when we
clean the toilets, and we should never keep the keys in our pocket
or lock the doors until the next cleaning time. This is wrong. We
should take the lead to clean, and when the work is completed, we
should say to the brothers, “Now you know what to do. From now
on, you can mop with others; here are the keys in case you need
them. Hopefully, you can continue with some other brothers to
serve by cleaning the toilets.” This is the way to perfect people.
If a co-worker takes this way, even if he leaves after six months,
the church can still go on steadily because he will have raised up a
group of people who can work as he did. In terms of gift, he may
be smart, skillful, and capable, but there are other brothers who
are not so clumsy that they are unable to clean a toilet. We must
let go of the matters in our hands and perfect the saints so that
their functions will be manifested.

EVERY BROTHER BEING ABLE TO BE AN ELDER

We have appointed responsible brothers in over twenty halls to be

elders. This is unprecedented not only among us but possibly even
in church history. We appointed over sixty elders in one day. We
all feel very good. This indicates that every brother is able to be an
elder, just as every man can be a husband. I know of a couple who
loves the Lord. Originally, they met with the church in Taipei but
later moved to another town and began to attend the meetings
there. They preached the gospel fervently and led many people to
salvation. They initially brought in five or six, but after half a year
they had brought in nearly twenty. Later this brother became an
elder. If he had remained in Taipei, he probably would not have
become an elder. However, when he went to another place, it was
manifested that he could be an elder. This is the principle that we
have seen.

Perhaps some may feel that I have gone too far. How can every
brother be an elder? However, based on Ephesians, we all can be
perfected to be an apostle (4:11-12). Actually, an apostle is just a
person sent by the Lord. If young brothers and sisters receive the
Lord’s grace and return home to preach the gospel to their
parents, they are apostles.

Based on this principle, everyone can be an apostle; similarly,

every brother can be an elder. Elders are not superior to others in
any way. If a mother does not allow her children to boil water, she
will still be boiling water for her children when they are grown
because they will not know how to boil water. However, if the
mother is willing to let her children learn by doing, they will be
able to boil water and even cook rice. Every problem is related to a
policy. We must create opportunities to let the brothers and
sisters bear responsibilities and accept commissions.

PREACHING THE GOSPEL ACTIVELY

Furthermore, we should train the saints how to preach the gospel.

Every person must learn to preach the gospel, and every home
should preach the gospel. We must preach the gospel in all sectors
of the community; we must preach the gospel in high schools and
colleges. At the same time we should preach in one village after
another and lead the people in each village to be saved. Now we
have over one hundred thirty full-time serving brothers and
sisters. Other than about ten who are elderly, the rest are young.
After the training, they all should go to the villages to spread the
gospel.
The church on earth should spread the gospel; have meetings to
support, retain, and edify people; release the truth; have a
testimony in our daily life; and finally, build up the church to be
the testimony of the Lord. Of all these items, we need the most
improvement in the first two aspects. Even though we preach the
gospel, it is not extensive enough, and after preaching the gospel
and bringing people to salvation, we cannot adequately support
and retain them. Our progress in edifying people with the truth,
having a testimony in our daily life, and paying attention to the
building up of the church is somewhat more adequate. Hence, we
have no reason to avoid preaching the gospel.

Today we need to prostrate ourselves before the Lord,

acknowledge our lack with humility, and say, “Lord, we are truly
inadequate.” This lack does not mean that we do not love the Lord
but that our policy has been wrong and that our work,
advancement, direction, and way of working have been wrong. We
should instruct and help our young people to consecrate
themselves after graduating from the university so that they can
go out to preach the gospel in every place.

TRAINING AND PERFECTING YOUNG PEOPLE

There are no organization, no rank, and no superior and

subordinate relationships among us. However, we must have
much contact with one another, and we must have fellowship.
Because we are the Body of Christ and members of His Body,
there are no controlling relationships but only a steady and
mutual fellowship. Rank and superior and subordinate
relationships are related to organization. In the Lord’s organic
Body there is no human organization; there is only the fellowship
in life.

We have over one hundred young people who have a heart to be

trained. Setting up a practice and assigning a person to control
many matters involve organization. Therefore, we have decided
that if a saint rises up to serve full time, his church should learn to
bear his burden and supply his needs. If ten young people in
Hsinchu rise up and are willing to serve full time, the church in
Hsinchu should thank and praise the Lord. Then in a good way
the church should cultivate them, lead them, and encourage them
to go to the countryside of Hsinchu for two weeks or one month to
preach the gospel. If we have such a spirit and respond to this way
of working, Taiwan will be gospelized in three to five years.

We must change our concept and not always hold matters in our
own hands. To be faithful and serious is absolutely right. But we
should never control or hold on to matters; rather, we should let
go of them. Letting go does not mean that we are indifferent but
that we are willing to commit things to others. When the elders
take brothers with them to help clean, the brothers must be given
the responsibility and a commission once they learn how to clean.
In this way many matters can be handed over to the brothers, and
many serving ones will be produced.

From 1949 I worked in Taiwan to the best of my ability, but all the
burdens have been given to you. If I had held all the matters in my
hands, I never would have been able to carry out the work. Today
in every church in Taiwan, there is a group of saints who have the
heart to serve the Lord. The work of the Lord’s recovery in Taiwan
is on your shoulders. I hope that you will accept the commission
diligently.

GIVING THE SAINTS AN OPPORTUNITY TO FUNCTION

Acts 8 shows that the church in Jerusalem encountered a great

persecution. Except for the apostles, tens of thousands of disciples
were scattered (v. 1). All the scattered ones preached the gospel in
every place. When too many saints are crowded together, there is
often conflict. If we all go out to propagate, there would not be any
time for fighting, because there would be too much to do. In the
twenty-five years since 1960, we should have gospelized and
“churchized” all of Taiwan, but we have not done this. Instead, we
only rubbed against each other because we were all crowded
together.

We have over one thousand young working saints, but we have

not used these saints, because we are all gathered in one place; we
should quickly disperse them so that they have the opportunity to
develop and function properly. Some may say that our impact will
be lost if a big church becomes a smaller church. This depends
entirely on our concept. If everyone is functioning, even a small
church will be strong. We must ask the Lord to show us that we
need to let every saint function. If our practice in the past twenty-
five years had been one of “scattering,” the gospel would have
spread to every village, and there would have been a church in
every village many years ago.

If we have this hope and carry it out, there will definitely be a

church in every village and every town. If we provide
opportunities for the brothers and sisters to function, the younger
ones will surpass us in time, and the result will surely be
propagation and increase. All the churches on earth should be like
this; we should provide others with opportunities to serve and
open a way for the saints. As a result, their work will be better and
higher than ours. We must learn to open up opportunities so that
all the brothers and sisters can carry out their function.