THE RESOURCES OF THE LOCAL ASSEMBLY IN VIEW OF CONTINUANCE (1)
[p. 315] THE RESOURCES OF THE LOCAL ASSEMBLY IN VIEW OF CONTINUANCE (1)
JT What is in mind is to show how each local assembly, while recognising the general fellowship, is to be self-contained, as it were. In the passage read in Acts 14, the apostles are said to have “chosen them elders in each assembly”. In chapter 20 it is said that the Holy Spirit had set certain “as overseers, to shepherd the assembly of God”. In order to understand these verses, it will be necessary to refer to certain passages in chapter 13 and those that follow, which contemplate assembly material. In sending out Barnabas and Saul, the Spirit had not only the blessing of the gospel in mind, but the formation of the assembly.
Before they were sent out, they had been engaged together in the assembly for a whole year, teaching the saints at Antioch: “And so it was with them that for a whole year they were gathered together in the assembly, and taught a large crowd” (chapter 11:26). In the word, “gathered together in assembly”, the word ‘assembly’ refers to the saints being formed as the assembly of God. The large crowd would gradually become reduced, and formed into an assembly; so that we read in chapter 13 of “the assembly which was there”; that is, it had been formed. In it there were certain prophets and teachers, the names of whom are given; and it says, “they were ministering to the Lord and fasting”; that is, in the assembly at Antioch the service of God was proceeding, so that the Holy Spirit is free to ask for two servants. The Holy Spirit was operating there; conditions in the assembly at Antioch afforded Him this particular liberty, for where the Holy Spirit acts in this way, the conditions are suitable.
[p. 316] The Lord had done His work through the gospel; we are told in chapter 11, that many “were added to the Lord”, implying obedience. If there is subjection to the Lord, the Holy Spirit has liberty. The work of the Lord has been effective so as to give the Spirit this liberty; if the Holy Spirit has liberty to send out servants, it is because conditions in the assembly warrant it.
Evidently the Spirit had in mind to form other assemblies like Antioch; hence the facts relative to the service of Saul and Barnabas relate to assembly formation. There would be many assemblies like Antioch, so the word is often in the plural from this point onwards. It is said in chapter 16:5, “The assemblies therefore were confirmed in the faith, and increased in number every day”. This is what was in mind in the selection of the elders spoken of in chapter 14; verse 23 says, “And having chosen them elders in each assembly, having prayed with fastings, they committed them to the Lord, on whom they had believed”; so that whilst general unity is implied between these assemblies, each one is self-contained, and this implies obviously that each person in the assembly takes up his part and responsibility in the assembly. The choice of elders has in view that, as each is in his place, there is authority to maintain divine principles governing the assembly. Elders represent the authority of Christ in the local company. There are no officially appointed elders today; yet the authority of Christ must be maintained in each local assembly. I wanted to make clear what is in mind here.
Ques Is there a difference between an elder and an overseer?
JT Yes; an elder, of course, is a person of age, who has experience. In chapter 20 the same persons are called elders in verse 17, and overseers in verse 28, the first term referring to age and experience;
[p. 317] and the other more to the actual office of oversight.
Ques Experience in what? In the testimony of God here below, or in the assembly also?
JT The word ‘elder’ throughout Scripture alludes to age, on which a certain authority is based, but also to experience with God in His testimony. The position of elder in the Old Testament may be defined thus, and in the New Testament also; but in the assembly elders had an official place, being generally appointed, and certain conditions besides age being required.
Ques Is there any connection with the expression “fathers” in John’s epistle? “I have written to you, fathers, because ye have known him that is from the beginning”?
JT That is a purely family thought, but there would be a link between them, because they are fathers not only in age, but as knowing “Him that is from the beginning” (1 John 2:13).
Ques Would there be a recognition of the elders today?
JT A man is what he is, and where normal conditions exist, if a man has the qualities of an elder, he will be recognised, and God will use him as such. Eldership is not a gift, it is an office for which certain conditions must be satisfied, as we have just seen.
Ques You have said that now elders are not chosen as formerly, but should we not be concerned in heart to aspire to be overseers?
JT If any one aspires to exercise oversight, “he desires a good work”. The verses that follow in 1 Timothy 3:2 - 7 would show that a young man might aspire to this service.
Rem It does not say that he aspires to the position, but he aspires to do the [p. 318] work.
JT Yes; and it is not aspiration to eldership, because that really implies experience and age; he aspires to oversight. Timothy himself would no doubt exercise this in Ephesus where he probably was when the letter was written to him. However, among the required conditions there is included that of being head of a family.
Ques Would Revelation 4 express these conditions, age and experience, which you have spoken of?
JT They represent the thing fully. They are crowned elders, evidently suggesting they are worthy of the crown. Paul says to Timothy that the minister (or deacon) may purchase to himself a good degree in the exercise of deaconship (1 Timothy 3:13). This indicates that the service of deacons and elders in the hands of faithful men leads to promotion. I think that these twenty-four elders alluded to, being enthroned and crowned, would indicate that they had reached the climax in this service.
Ques Is the “unfading crown of glory” of which Peter speaks, connected with the elders?
JT Precisely. It says in Revelation 4:4, “Round the throne, twenty-four thrones, and on the thrones twenty-four elders sitting, clothed with white garments; and on their heads golden crowns”. It is a very complete presentation of this office. Comparing the number twenty-four with its use in the end of 1 Chronicles, there is the suggestion of love in activity. It is not a hard and fast rule, but such as would be representative of God in Christ — Christ apprehended in sonship — for under the inauguration of this number twenty-four in the service of God, we have not only David, on the throne, but Solomon with him on the throne. That suggests not only authority, but also affection flowing out from the father and the son on the throne together. Hence the rule would be benign; it is the influence [p. 319] that flows out from the father and the son. It is what marks the present dispensation — the Son is sitting with the Father in His throne. The service of God being ordered under the number twenty-four in the end of 1 Chronicles, would imply that those serving as elders would be under the Lord’s immediate direction. Twelve is a very divisible number, and twenty-four is the double of that, as if the Lord has full liberty to dispose of us at His pleasure. This would imply that the rule of eldership is to take on the character that arises from such circumstances. So we are told that the elders that rule well, deserve double honour (1 Timothy 5:17).
Ques Could it not be said that Stephen purchased to himself a “good degree”? His name means “crown”.
JT A very good example. All this ought to affect us in our local gatherings. Eldership would in this gracious way require adherence to the principles which are given to rule in the assembly.
Another important thing indicated in these chapters in Acts is the state of the saints. The first convert from the service of Barnabas and Saul was the deputy of the island of Cyprus, the proconsul, Sergius Paulus. He is said to be an intelligent man, a very important suggestion at the beginning of this missionary work, for the formation of an assembly requires intelligent men. Therefore it is said: “Then the proconsul seeing what had happened, believed, being amazed at the teaching of the Lord” (Acts 13:12). Being an intelligent man from the divine standpoint, he values the doctrine of the Lord. Notice that it is not the doctrine of the Holy Spirit. We noticed that the Holy Spirit sent out these missionaries. The assembly at Antioch being in subjection to the Lord, the Lord had done His work. But now, new assemblies are in mind, and the converts through the gospel are to be subject [p. 320] to the Lord. This same principle came out in Saul himself. As he was converted he asked the Lord what he should do, and the Lord told him to go into the city and it would be told him what he must do. The apostle Paul would not forget this; he would keep before his converts the necessity of coming under the authority of the Lord. We shall become rebellious and disregard divine principles, unless this lays hold of us in our youth.
Ques Is that why he says, “Think of what I say, for the Lord will give thee understanding in all things” (2 Timothy 2:7)?
JT That is a word for us all, especially young men, to read the Scriptures assiduously, and then consider them, and in particular ask the Lord, and He will give us “understanding in all things”.
Ques Would the confession of Jesus as Lord convey the thought that there is submission to Him?
JT Conversion, as we speak of it, as the gospel is presented to us, implies that there is subjection. The gospel is “for obedience of faith among all the nations” (Romans 1:5,6). I believe the main cause of so much weakness among us is because we do not take that in; subjection goes with the gospel. Hence some do not receive the Holy Spirit immediately. In Ephesians 1:13 we see that the Holy Spirit is given after we have received the word of the truth, the glad tidings of our salvation. What is to be observed is “the word of the truth”, that enters into “the glad tidings of your salvation”. The truth implies that Christ is Lord, and this requires obedience and general adjustment. Hence the facts of Paul’s conversion are basic. He asked the Lord what he should do; he recognised the Lord. He says, ‘What shall I do, Lord?’; and the Lord says, “Rise up and enter into the city, and it shall be told thee what thou must do” (Acts 9:6), and this meant, of course, that he would be taught by the brethren [p. 321] at Damascus. Thus he would learn that he must be subject not only to the Lord, but also to the brethren. The service of elders was then to operate at Damascus. The Lord qualified Ananias to exercise this service towards Saul. Ananias says: “The Lord has sent me, Jesus that appeared to thee in the way”. He had sent Ananias to Saul, and now Ananias exercises a measure of authority over the new convert. Evidently Saul was slow to be baptised, but Ananias says, “Why lingerest thou?” So it is with many young people; they say they are converted, but they are not subject to the brethren.
Ques Have you in mind that the general condition in the assembly is that of subjection; the young being subject to the elder, and all to one another?
JT It is because that principle is disregarded that so many young christians are not happy, not in fellowship, and sometimes, not even baptised. An elder, or anyone morally able to exercise authority over them, may say to them: Why are you not baptised? Then he may rightly ask: Why are you not breaking bread? Many think it is optional, whether I do, or do not; but whatever the Lord requires of me is not optional for me to do or not; it is imperative that I should do it. It is imperative that I should be baptised, as in Paul’s case, and also be in fellowship. Why should those who call themselves christians sit at the back and refuse to avail themselves of the Lord’s supper? I was in Bronac some years ago, and there were nearly as many sitting at the back, not breaking bread, as those breaking bread. Ananias said to Saul, “Arise and get baptised”; and it is equally pertinent to say: Why are you not partaking of the Lord’s supper when He has asked you to do it?
Ques Could it be said that such persons are manifesting disobedience in the face of the remembrance of the obedience of the Lord [p. 322] Jesus?
JT Certainly.
Rem There are the two sides: they are not subject, and they miss the privilege.
JT Yes. Under the old economy, it is said, if one failed to keep the Passover, being clean, on the second month, he would be cut off (Numbers 9:13).
Rem That is a serious statement.
JT At the present time there is a great deal of shallowness usually marked by independence and insubjection.
Ques Would you say that it is the elders who should invite persons to be baptised and to break bread?
JT Anyone might make that suggestion.
Ques Do we see in Acts 2,the principle of subjection when those who had heard the discourse of Peter asked: “What shall we do?” Then we see later in the chapter that they were added immediately.
JT And then it says: “they continued stedfastly [or persevered] in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers”. So these three thousand that were converted that day proved that they were subject, in persevering in the apostles’ doctrine — the apostles represent the authority of Christ.
Rem It speaks in Acts 5, of the Holy Spirit which God has given to those that obey Him (verse 32).
JT That helps us in proceeding with the evidences of material of assembly character in these chapters. The first is a man of intelligence and he recognises the doctrine of the Lord; it is not simply the doctrine that these new preachers had, but “the doctrine of the Lord”. Then we find other features of this assembly material at the end of chapter 13. It is at Antioch of Pisidia. It says in the last verse, “the disciples were filled with joy and the Holy Spirit”. In the first case, with the deputy, we have subjection to the Lord and His teaching. Now [p. 323] we have people or converts who are happy, full of joy. This is necessary if we are to have meetings that please God. We need subjection, but then we need a happy state in our souls and the Holy Spirit; as it says, “joy and the Holy Spirit”.
Ques In Luke 15 would you say that the younger son is truly converted, and he comes into a place of music and dancing?
JT Yes. Hence we should seek to be together in holy joy in our assembly meetings. This is not fleshly exuberance, but joy in the Holy Spirit. How delightful is the suggestion of an assembly like this!
Rem Freshness is absolutely essential for a joyful atmosphere among the brethren.
JT Then we find a man who has faith (chapter 14:8): “And a certain man in Lystra, impotent in his feet, sat, being lame from his mother’s womb, who had never walked. This man heard Paul speaking, who, fixing his eyes on him, and seeing that he had faith to be healed, said with a loud voice, Rise up straight upon thy feet: and he sprang up and walked”. So now we have a man who can stand on his own feet as it were; and Paul discerned that he had faith, so that clearly he represents the feature of faith and manhood in assembly material.
Rem It is not said that he held Paul; the man in chapter 3, held Peter and John.
JT The man in the third chapter represents a Jewish convert; it does not say he had never walked; he was lame from his mother’s womb; such is the condition, however feeble, of what there had been in judaism. He obtains direct help from Peter, who takes him by the right hand. In what follows, he recognises the new fellowship, the apostles’ fellowship; holding them by the hand would mean that he is in that, no longer in judaism. This man in chapter 14 represents more a gentile marked by faith. The gospel was “for obedience of faith among all the nations”. This man therefore, would represent the element of faith, which is essential to the dispensation of God. In 1 Timothy 1:4, it is said that the dispensation of God is in faith. This man would enter into that; he is ready for it; rising, “he sprang up and walked”. Paul had said, “Rise up straight upon thy feet”, so that he would not be warped by adverse influences, not carried about by every wind of doctrine (Ephesians 4:14).
One can see in all this the material for the assembly as presented in variety. How essential now it is that the different parts should be held together. It says in chapter 14:21 - 23 that Paul and Barnabas “returned to Lystra, and Iconium, and Antioch, establishing the souls of the disciples, exhorting them to abide in the faith, and that through many tribulations we must enter into the kingdom of God. And having chosen them elders in each assembly, having prayed with fastings, they committed them to the Lord, on whom they had believed”. We can see what this material was to heaven, now set up in these local assemblies; how they should continue and be preserved.
Ques Would verse 23 suggest that there was in these assemblies something balanced, like that which marked the man who stood up straight?
JT Yes. He will not cause any difficulty in the meeting; on the contrary, he has qualities for eldership; he will stand straight up in a moral sense in all the questions to be considered. He will not allow false doctrine, or false principles, or bad conduct.