A particularly noteworthy example of this is Barnabas returning to Cyprus, his native land (Acts 4:36). After many years of service in Jerusalem, Antioch, and the mission fields of Eastern Europe, he returned with his relative John Mark to Cyprus (Acts 15:39).

Similarly, the apostle Paul returned to Tarsus for many years after his initial ministry in Damascus (Acts 9:30, 11:25).

Business
In James 4:13, James makes reference to Christians who might plan to go to this or that city for business. James does not oppose the idea of traveling to another city for business. He takes issue with the boasting and leaving God's will out of the picture, a passage that gives all of us pause about planning for the future as though we know what it holds. Clearly, James has no problem with anybody making plans or traveling to another place for business purposes--provided it is the will of God and the people consider God in their choice.

Healing from Difficult or Overwhelming Situations
Sometimes first-century Christians went to congregations where they were able to heal from hardships. For example, John Mark went on a mission journey and decided to return to Jerusalem (Acts 13:13). Later on we learn that John Mark was considered a "deserter" (Acts 15:38). The fact remains, he was still faithful in the Lord throughout all of this and that he decided to leave a mission trip on his own. While this may have cast questions upon his suitability for future work of that sort (Paul and Barnabas were divided on the matter, and clearly there was legitimate basis for each position), it had no effect on his faithfulness in the Lord. Later on in life, Paul had kind words for Mark (2 Timothy 4:11), as did Peter (1 Peter 5:13). The same apostles who abandoned Jesus in the Garden knew that sometimes, everybody needs a break or a second chance.

Paul also addressed this preference for appearance over substance ("a form of godliness but denying its power") and commanded Timothy to not have anything to do with it (2 Timothy 3:1-5). Paul gave a similar command to the Ephesians to have nothing to do with deeds of darkness, but rather to expose them (Ephesians 5:11). Paul told Titus to have nothing to do with divisive individuals who persist in false teachings or advancing foolish controversies after attempts to bring about a correction (Titus 3:9-10).

Even Paul himself chose to avoid an unhealthy situation in refusing to make "another painful visit" to Corinth (2 Corinthians 1:23-2:4). When unhealthy situations develop, there should at least be attempts to rectify these things. But sometimes the wiser and more appropriate move is to step back from painful and unhealthy circumstances, rather than feeling compelled to insist that such situations be "resolved" immediately.  Time and space can bring about quite a bit of perspective and healing; they can also minimize the amount of damage these situations cause. Sometimes the person who sees the problem, or the person at the core of the problem, isn't the one to "fix" it.

Certainly no leadership or church is flawless today. Our collective sinfulness should show us that grace is a necessary component of any fellowship. Yet, there are some instances where congregations or leadership have such serious spiritual problems that leaving for a healthier situation is indeed authorized by the Scriptures.

Irreconcilable Differences
The early church had some "sharp disagreements" of their own. In the conflict between Paul and Barnabas in Acts 15, both brothers had legitimate positions on an issue and yet clearly the positions were mutually exclusive. It was not possible to remain "together" and show respect for each legitimate position. In this case, a parting was necessary and served to benefit all involved. Two mission teams went out instead of one; in the end more people were impacted as a result.

Fleeing Persecution
Christians often left areas as persecution scattered the church. The most prominent example of this is discussed in Acts 8:1. This appears to be in direct response to the command of Jesus: "But whenever they persecute you in this city, flee to the next; for truly I say to you, you shall not finish going through the cities of Israel, until the Son of Man comes" (Matthew 10:23).

Is it possible for a Christian to be persecuted in his own congregation? My Webster's dictionary defines persecute as: "1. to harass in a manner designed to injure, grieve or afflict 2: to annoy with persistent or urgent approaches (as attacks, pleas, or importunities): PESTER." Sadly, yes-- Christians can be persecuted in their own congregations. Paul certainly endured a good bit of this and discussed it in his letters to the Corinthians. Fleeing or distancing one's self from such persecution is a legitimate Scriptural option. (It is astonishing that Christians persecute other Christians and then criticize them for leaving.)

The sad history of the Christian church over the last 2000 years shows numerous examples of Christians persecuting other Christians. Often, it is the larger, more established church opposing remnants that seek to bring change or revival to the church. Western Protestantism itself is the result of such persecution. Yet, it is utterly hypocritical that any Protestant group, whose very existence has been created by separating from another group and promoting revival, would then turn around and persecute a group of its own seeking to do the very same thing. It is the worst advertisement for Christianity in the world today.

"The Triumphal Procession"
One might consider that Christians often left places to go on "mission trips." This is part of the Great Commission and more or less goes without saying. Interestingly, when Christians leave a congregation for whatever reason, they basically embark on another "mission trip." The world is a big place, and every place is a place to do God's will.

Even in the examples cited throughout this article, there are many ways to look at these situations. For example, did Paul go to Antioch to be with a friend (Barnabas), or to help strengthen the ministry in Antioch? Did he go to deliberately prepare for future missionary journeys? Was he leaving a situation in Tarsus that had perhaps become unhealthy or stagnant? Or did God work through the situation so that his will might be accomplished in numerous ways? Only God knows the answer for certain. But no wonder Paul could later say, "But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him (2 Corinthians 2:14)."

A Double Standard Between Leaders and Members?
Often, congregations relocate ministers to congregations in other cities for many of the reasons I've discussed here, to provide a "new start" or a sense of healing after difficult circumstances. Yet, this is not a practical solution for most members-- especially those with families and secular jobs. Someone in a large metropolitan area shouldn't have to leave town in order to "move" to a healthier situation. It is a double-standard to allow leaders to move for many of these reasons discussed in this article (and to even pay them to do it!), but to deny members that same benefit, freedom and opportunity.

We have seen numerous Scriptural reasons why Christians moved from one congregation to another in the first century church. Certainly there should be no more questioning about whether there are ever Scriptural reasons to leave a congregation and join another.