LEADING OUT AND IN
[p. 28] LEADING OUT AND IN
Luke 24:50 - 53; Acts 1:9 - 14
JT I was thinking of the leading that is furnished to the saints. The Lord led here in Luke; the leading of the Spirit, I believe, is illustrated in the passage in the Acts.
JW Is the leading of the Spirit suggested by the mount of Olives in the Acts?
JT Yes. The passage read involves our understanding the way into heaven, so that emphasis is laid upon the fact that He was taken up, they beholding Him. It is not only the fact that He was taken up, but that they beheld Him. In Luke it is as He blesses them that He is carried up; mention is not made of their seeing Him, but in the Acts note is taken of the fact that they beheld Him. Then again the two men say, “This Jesus who has been taken up from you into heaven, shall thus come in the manner in which ye have beheld him going into heaven”. So that the instruction here, I believe, includes our knowledge of the manner of going into heaven and of coming out of heaven. The Lord must lead in everything. They beholding Him would get the impression of how He went in, and then that He would come out as they beheld Him go in.
The principle of divine leading is most essential now — as at all times, but now because of the extraordinary difficulties that souls have in finding their way, and then as having found it, in being brought to the point of understanding the leading of the Spirit. The leading of the Spirit has to be taken up itself. It is said in Romans 8:14, “For as many as are led by the Spirit of God, these are sons of God”. It implies what is more advanced in our experience than the leading of the Lord. There is also angelic leading, which the book of Acts indicates, and which has to be noted; but I thought we might confine ourselves to the Lord’s leading and where He leads to, and then the Spirit’s leading. Many, I think, stop with the Lord’s leading. It is well, of course, that they should understand that, but the Spirit’s leading takes us all the way. In the types, the leading of the Lord is implied in the cloud over the tent of the tabernacle. The leading of the Spirit comes in after Numbers 21, where the springing well is mentioned, and from that point they go into Canaan. It is the sons of God who go into Canaan, and as led by the Spirit they prove themselves sons of God.
SB The leading of the Spirit can only come in after the Lord has been received up, hence it is more advanced.
JT Yes. We have the leading of the Lord after we learn in subjection how to follow the Lord. The Corinthians were defective; they were not even proving the leadership of the Lord in their position at Corinth, greatly as they needed that leading; they were occupied with men as leaders. One said he was of Paul, another of Apollos, another of Cephas, and another of Christ — not Christ in the proper sense, but Christ as connected with a party, which He could never be. We can never connect Christ with a party, but these men were endeavouring to do it for the sake of appearance. It was on partisan lines; it was not the leading of the Lord at all. Hence 1 Corinthians 1 shows how to get rid of the natural man who has become distinguished and influential among christians and seeks to be a leader; the first chapter shows how the saints should get rid of him. Chapter 2 makes room for the Spirit, so that the Spirit has His place amongst us.
TT Is there a definite end reached in Luke’s gospel?
JT That is what I thought we might note. He led them to a point. There is no definite point reached in the Spirit’s leading, because He leads to eternity, so to speak. He leads us into the land, and we cannot limit that; but the Lord leads us to a point, to the place where love is known to reside. There is that on earth at the present time, a place where love is resident, and known to be [p. 30] resident. Love is a quality or thing that the Lord speaks of: “Have love amongst yourselves”, (John 13:35). He leads to where love is; Bethany represents this.
Ques What corresponds with Bethany today?
JT The features of Bethany appear in the assembly. The exercise which leads to Bethany in John’s gospel is in chapter 9, where the man has his eyes opened, and his neighbours inquire as to it and he is able to give an account. It has a local bearing. In his confession of Christ he is outside the camp; he is cast out, and the Lord finds him and reveals Himself to him as the Son of God, and he worships Him. That is the beginning of what terminates in Bethany, a local setting where there are those who, as loved of Christ, love Christ and know what to do.
TT Is it like the two last songs of degrees — we are led to a certain point?
JT Very much like that. The songs of degrees begin in Psalm 120 after Psalm 119, meaning that I am thoroughly adjusted as to the word of God, the law of God, the testimony of God, the precepts of God; all these are cherished in a believer’s heart, and that is the man that goes up. Unity is reached in Psalm 133; that state among the saints is reached and so the blessing is commanded — “there the Lord commanded the blessing”.
JL Would you say, in connection with the Lord’s leading, that Luke would lead you out of wrong circumstances, and John would lead you in to what is of God?
JT That is right. Luke leads us out; he leads us outside the camp — not simply negatively, but in a positive way. That is what young christians ought to see; there is a positive thing outside, and that is what Bethany represents. It is a place where love resides; it is known to be there.
WSS Would the point reached in Acts 1, where these various ones are named, represent the basis of the leading of [p. 31] the Spirit?
JT Yes, I think so. The Spirit leads upward, but you begin with Bethany, I think. The Holy Spirit operates where love is; here there is room, so to speak, and there you begin to see the movements of the sons. It is one thing to see the movements of the subjects of the Lord, but the movements of sons are in relation to heaven and indicative of what heaven is.
WSS Do these two characters of leading run concurrently?
JT Yes, they do; hence while we are down here we are always under the Lord’s direction, so that the Spirit s leading enters more into assembly relations.
WSS I was thinking in that connection of the overcomer, with whom the hearing of the voice of the Spirit is so closely connected in Revelation.
RR It says in Matthew 21:17, “He went forth out of the city to Bethany, and there he passed the night”. That would be shortly before leading them out to Bethany.
JT It was a retreat that He had, because it was a place of love; it was a place where He was honoured. He knew it well. The Lord knows the spot where love is. If any young christian is being led by the Lord, He is leading him there. He has Bethany here today, and He has been there Himself. The Lord ever comes to where love resides.
Rem It says, “Now Jesus loved Martha, and her sister, and Lazarus”, (John 11:5) and they returned it; there was a sphere where love was, as thus shown.
JT No one knew it better than the Lord. When He went there at first, Bethany was a chilly place. Martha did well in inviting Him into her house, but she criticised Him afterwards. Being invited into a house is not everything; sometimes you would rather go elsewhere. The invitation is not all; what is found in the house indicates the state of the host or hostess. Luke 7 shows that while Simon invited the Lord he had no love for Him.
SB The great testimony is rendered to love.
[p. 32] JT Martha received Him into her house. It was evidently her house, and she did well in receiving Him, but ill in her treatment of Him afterwards. The after-treatment indicated the state she was in.
TT It would seem that what we have at the end of Luke is preparing us for the leading of the Spirit. They were to remain in the city until they were endued with power from on high. This would prepare for that?
JT Yes, they went back into the city from that point. It is well to note the beginnings of Bethany, because it describes the beginnings of most of our meetings; the initial history of most of the meetings may be described in that way. The Lord is owned and received, but He does not afterwards obtain the attention and the respect that is due. Martha complains to Him: “Carest thou not ..”. (Luke 10:40). She complained about her sister, but about Him really, that He was involved in what she considered the inertness of her sister, and therefore she created a very unhappy state of things. So that all that subsequently came about in Bethany was His own doing. He knew their history well; He laid the foundation of love in that place; and Mary was the link, for she sat at His feet hearing His word. The Lord is obliged to defend one disciple against the attacks of another. That is how things work out in many gatherings; He does it, and never fails to do it, so that no one needs to defend himself against personal attacks. Where there is dissension, as at Corinth, there is a chilliness in the place, and the Lord, instead of finding a congenial spot, has to be occupied with putting things right. That is what marked the beginning of Bethany, but He did put things right in a most effective way, so that His last visit there was evidently delightful to Him. He came at a definite time — six days before the Passover — because in John He is never governed by religious custom. He respects certain Jewish customs according to the other evangelists, but not in John; here He takes His own time; He is the Maker of time, He that [p. 33] set the sun in the heavens. He is not governed in John by anything that is here. He is making His own time, and we have to be prepared for that. He comes six days before the Passover. But they were ready evidently; He did not take them by surprise. They knew the Lord; they knew what to do as He came to them. They knew well that He would not come as a Pharisee would come; He would come in His own way; they had things ready; “there therefore they made him a supper”. It will he noticed that ‘therefore’ is used several times in the first few verses of John 12; it is to emphasise that they were acting on the principle of sequence.
JE Under the leading of the Lord in that way, do we get to know as well as the Lord that love is resident there?
JT Yes, we do. “Jesus therefore, six days before the passover, came to Bethany, where was the dead man Lazarus, whom Jesus raised from among the dead. There therefore they made him a supper”. That is, He being there, it was no question of their invitation, it is a question of what the Lord does. In John He is acting of Himself.
JW You would read what happens here in the light of John?
JT Yes; it has allusion to what was in Bethany. John gives you more than anyone as to what was at Bethany, because he would bring out from the facts relative to Bethany what a locality should be. He is concerned about what a locality should be for Christ, that is, it is the residence of love, and the Lord can come at His own time — not when we expect Him, but at His own time; if love exists He can always freely come.
JW What is the force then of His leading as far as to Bethany in Luke 24?
JT He knew exactly what was there; He knew the history of Bethany. No one else knew as He did, and He led them there in view of ascension. Lazarus was there.
[p. 34] In John 12 He comes in relation to Lazarus, but here all that marked Bethany would be in view.
TT This was really a place of His own making. The Lord has to prepare a place really; He has to adjust us.
JT Yes, it is His own making. He found a chilly place there at first, but He did not leave it like that. It was a place of love according to John’s gospel; that is to say, from John’s point of view, local conditions are so affected by love through the Lord’s teaching and influence that He can come at His own time.
WSF Do you get the family circle in Bethany, and the Supper as following on?
JT The point at Bethany is not the Lord’s supper; they provide Him a supper. It is what they make for Him.
Ques How does that apply at the present day? How do we provide for the Lord?
JT What He provides for us is His supper; that is, on the first day of the week. It is connected with a day and an hour in scripture; but when the Lord came to Bethany, it was at no set time. In John, set times are set aside, because love is not governed by set times. Heaven is not regulated by set times.
— R. In the Song of Songs the bride found herself unprepared. We might not be ready for the visit of the Lord.
JT Yes. If I go to a house to which I am not invited, I may be received in, but perhaps I am made to feel that I am not there by invitation; or even if I have been invited, I may feel that I have come too soon. John is on the line of liberty, the liberty of love, that if the Lord comes He finds things ready — and there is no intimation, as far as scripture goes, that He was coming to Bethany. He had waited two days in chapter 11; it was necessary that He should wait before He came to raise Lazarus; but in chapter 12 there is no intimation that He was coming.
JE When He came, suitable conditions were there.
JT That is the point. If love resides in a place, the [p. 35] Lord can come any time and find something for Himself.
Ques Had you something further to suggest in His lifting up His hands and blessing them?
JT Well, that is where the blessing takes place. It is not only that He blesses them, but He blesses them there.
TT This would raise a very serious exercise in regard to our local conditions.
JT That is what I had in mind.
IR Had you in mind that the Lord should be free to come in on any occasion we come together, whatever may be the character of the occasion?
JT Yes, and even if we are not together. The point in John 12 is not that He came to a company, but He came to the place; we are to notice that. The Lord may come to this place any time. The place may have two, three, or a dozen companies; all would be in view in His coming. If He comes to a place, what does He find in it? Suppose there are two or three companies as in Birkenhead: it is a question what conditions exist. Are the relations right between the companies? The place involves all that; or has He to come to set things right? If He has to come to set things right, they cannot make Him a supper; they are not free for that on account of their state.
AFG Would you say this readiness should be normal — readiness for the Lord?
JT Yes; love makes you ready. As has been remarked, the bride in Canticles was not ready when her Beloved came; she does not at first open the door.
Ques Is there any reason why it is only in John you get the mention of Lazarus?
JT Yes, a very good reason. He is a risen man. He does not speak, but he is a testimony to Christ nevertheless. That is an element that you would expect in John, because a living man influences people without saying anything; his very breathing, the way he sits down, the [p. 36] way he stands up, the way he moves about, everything in that man is effective; there is testimony in it.
Rem It would seem that it was really the result of the operations of God in Lazarus that the conditions were formed at Bethany.
JT Yes; there was not a man like him in the whole world, and yet he is never said to have spoken.
RR Does he in that way become the special attack of the enemy — they sought to kill Lazarus?
JT Yes, that shows what a testimony he was. And then there is what he was to the Lord. “Jesus ... came to Bethany where was the dead man Lazarus, whom Jesus raised from among the dead”.
TT Do you think the Lord sometimes puts one or two brothers or sisters through discipline to help the whole gathering to this end?
JT I am sure He does. That is how gatherings are helped by the principle of leadership. Chapter 11 is that one man dies for the people; that is the principle, so that this condition existed through Lazarus’ death.
WSF Would you say a word as to how the principle of Lazarus would apply today?
JT It refers to the power of life. It may be in a brother or in a sister; it is an element in the gathering. It may be very widespread or it may be only one in the gathering; but whether it be one or many, it is an element. Sisters do not speak in the meetings — they are obliged to keep silent; but that does not mean that they have not an influence, but the very opposite. They have a profound influence if they are spiritual; God provides for us in this way.
WSS All this has to do with the Lord’s leading?
JT Yes. The Lord, knowing these conditions at Bethany, led His disciples to that spot. That is a pattern. He led them to that spot, and that is what He has been doing ever since — leading His people to where love is known to be. A risen man represents spiritual nobility,
the nobility of the sons. “Lazarus was one of those” — he is a type.
Ques Did you say nobility? We sometimes sing, ‘Poor and feeble though we be’.
JT That will not do for heaven or for the assembly. It is quite right to feel that personally, but “as many as are led by the Spirit of God, these are sons of God”, (Romans 8:14). Those who went up to the mount with Moses (Exodus 24) are called “nobles”. That, I think, is what Lazarus represents.
TT Do you think that these conditions which are pleasing to the Lord would be supplied by one or two, if one or two were in the good of these things?
JT Yes, they could; but the idea is that the place is characterised by love; that is the idea of the local assembly, and that is what Bethany was. You have the kind of people that sat at table, the service in Martha, but Mary is the one the Holy Spirit had specially in mind, because it is mentioned that “it was the Mary who anointed the Lord”, and so you have the three features — dignity, service, and worship — in the company at Bethany.
JI Do you think we must be risen with Christ to appreciate these Bethany conditions?
JT Yes; it is Colossians. The Lord knew the history of the place, and hence He led them out as far as Bethany; and then He lifted up His hands and blessed them. He might have blessed them in Jerusalem, but He blessed them in that place.
JE Is the blessing connected with the Spirit in that way?
JT The fulness of it would mean the gift of the Spirit. But the point here is that the blessing is given in that place, and that then, as He is blessing them, He is carried up into heaven. You are impressed with what heaven thinks of Christ, because after all heaven must have the last word; it has the best judgment, and so what heaven thinks of Christ comes into view.
[p. 38] Ques Does not Bethany form a link with heaven in that way?
JT Yes; heaven now comes into view. We are not told what agency is employed to do that, but the fact is stated that He “was carried up into heaven”; so that you are impressed with what is done. It is part of the education of the assembly that it should be a reflection of what is in heaven, and you begin by seeing what heaven thinks of Christ.
JL I was thinking that perhaps the conditions of John’s gospel would come in after the conditions of Luke’s gospel, that is, that in Luke the Lord would lead out of certain circumstances, but in John He would lead by the Spirit into other circumstances?
JT Yes, in John we reach association with Christ in heavenly relationships.
AG What is in your mind as regards the leading of the Spirit?
JT The leading of the Spirit has reference to “the land”, as I said, in the types. It opens out in Romans 8:14, “as many as are led by the Spirit of God, these are sons of God”. The Spirit of God is now in your movements. It is not simply that I am alive, but I am moving in relationship with God. A son moves in the sense of his relationship with God, and in relation to God as his Father, so that the evidence of the Spirit in a believer is that he cries, Abba, Father. That is a son. My voice, my words, indicate that I have the Spirit of God. I speak to the Father; I speak to God as Father.
TT What is the thought of the Spirit coming at Jerusalem and not at Bethany? They returned to Jerusalem, and it was there that the Spirit was given.
JT In Acts the disciples returned from the mount of Olives — the suggestion is that they were already moving in a spiritual way; they go, not to the temple, as in the end of Luke, but to the upper room. They return to the city, but go to the upper room, which is, I think, an indication [p. 39] that they were, so to speak, led by the Spirit, because in that upper room you have, in principle, the assembly. The idea of the upper room is moral elevation, and the Holy Spirit leads in that direction. They did not go to the temple; they went to the upper room. They knew what to do instinctively, and then the mention of the people that are there has its own meaning. The Holy Spirit leads us in connection with persons who have a known reputation as loving Christ. Bethany was a place of love, known to be that; now heaven is a question of persons; the assembly is a question of persons — persons of spiritual nobility.
JI Would the upper room answer to Bethany?
JT It goes beyond Bethany; it goes more into Ephesians, the great spiritual area opened up for us and into which the Spirit leads us.
JI Would you say that they take Bethany impressions with them?
JT Yes, they do; Bethany and Olivet are closely connected geographically and spiritually.
JI Why is Bethany omitted in Acts?
JT According to Luke, they went into the city from Bethany and were daily in the temple; they were governed there by remnant instincts, and they were a contribution to the nation in grace. It was a wonderful thing that the true Aaronic priesthood was there in those men, and available to Israel if they were ready to receive them; but Acts has the assembly in view, hence Bethany is not mentioned, but the mount of Olives is, because that is the Spirit, and that is what the assembly needs. The recognition of the Spirit takes one away altogether from Jerusalem and the temple, from the Jewish system, to the upper room. It leads away from all accredited religion on earth into an inconspicuous place, but into a place of moral elevation, where heaven is represented.
AG Would the result of the leading of the Spirit be that we learn the full liberty of sonship?
[p. 40] JT Yes, and as sons we are outside of the realm of accredited religion on earth.
JW They were beholding Him, and as they were gazing into heaven He is spoken of by the “two men” as “this same Jesus”.
JT Yes; stress is laid on what they saw; it is educative, so that we may understand from this passage how He went up. His being carried up into heaven is a tribute to His person; in this passage it is how He went up — “the manner” of it.
JW That would secure personality in them.
JT It would, and show them the way into heaven. If I am to be led by the Holy Spirit I must have some idea of the way into heaven. I am not only living, like Lazarus, but I am heavenly; I know the way in, I have seen Him going in, and He is coming out just in that way, showing that it is heaven’s way.
A.G. What is the manner?
JT It is a spiritual manner. If I could have conversed with those disciples, they would have told me what they saw. Christianity is largely the result of impressions, and the impressions that were conveyed by Christ when here, and conveyed as He went up, are retained. The Holy Spirit retains them, so that christianity is a heavenly thing, impregnated with these impressions. If I saw the Lord go up I would be impressed, and I would pass on the impression. The assembly becomes enriched by these impressions. You have got something if you have an impression; it is something that is there. You may not perhaps be able to put it into words, but the impression itself is wealth. We have here the secret of going into heaven. “This Jesus who has been taken up from you into heaven, shall thus come in the manner in which ye have beheld him going into heaven”. That impression remains here; it is part of the wealth of the assembly.
Ques Is there any special thought in “this same Jesus”?
JT There is not another, and there will be no change in Him. It makes everything so real to you. The Lord is acting Himself. Luke makes much of that — “I myself”.
Rem I was thinking of Paul speaking of the rapture; he says “the Lord Himself”, (1 Thessalonians 4:16).
JT What a thing it is to have impressions of Christ! What the three disciples got on the mount of transfiguration was for the church. Peter says, “Having been eyewitnesses of his majesty” (2 Peter 1:16), he never lost that impression. It was for the church, and so every spiritual impression one receives is for the wealth of the church.
SB We need not that any man teach us, we are taught by the Spirit. It is exceedingly precious that we are taught by “the unction”, (1 John 2:27).
JT When they came into the upper room, they came into a gathering of people of spiritual history; these all had impressions of Christ.
Ques Is that why the names are given?
JT Yes. Take Mary herself, “the mother of Jesus”; that is how she is mentioned here; she had impressions of Jesus in that relation. Who could speak of Jesus like Mary? She could speak of Jesus as a Babe, and as in His youth — before He came out in public ministry. You can see the wealth that lay in that woman as she sat in that upper room. “His brethren” were present also. Latent wealth was there, and when the Holy Spirit came it was distributed. Paul would converse with Peter as to Peter’s impressions; how much Peter could tell him! “I remained with him fifteen days”, (Galatians 1:18). He went up to Jerusalem specially to see Peter; he knew that Peter had impressions of Jesus that no one else had. These impressions are all carried forward in the assembly. Acts is a book of impressions that were to be distributed and retained here in the church as wealth.
Ques Is the beholding the same as comprehending with all saints what is the breadth and length and [p. 42] height?
JT Just so; you cannot take it all in, but you get a view of the thing, and an impression.
ER Did the queen of Sheba get an impression when she saw the ascent of Solomon?
JT Yes; she would never forget what she thus saw.
Ques This acted upon in a city would make room for the Holy Spirit in a wonderful way?
JT Yes, it would. The leading of the Spirit is of the sons. The Sons have relation to the Father; brethren have relation to Christ. That is what should characterise us when we are properly in assembly; it is the place of sons, and how the sons move; they are led by the Spirit. It is a question of the promptings of the Spirit in us, and our movements are indicative of that.
AG In addition to the personalities you mention, it also states “and the women”. Why does it specially mention the women?
JT I think they would be the reserve in spirituality. I do not believe you could properly have an assembly in the Corinthian sense without women; the divine thought is that women should be there. Luke 8 brings in the composition of the assembly; that is, the man who had the demons is sitting and clothed and in his right mind; that is the intelligence that belongs to the assembly. And then the woman who was healed by the Lord; she has to own everything outwardly; there is transparency. Spirituality in the assembly is marked by transparency. The Lord makes her tell everything openly. She would have secreted the thing, but the assembly is not to be marked by secrets as regards those who compose it. The mystery is as regards the world, but within everything is to be open and transparent, so that she has to tell out “all the truth”. Then the girl of twelve, Jairus’s daughter, represents the freshness of life — the new man. We have these three essential features of the assembly — intelligence and spiritual power; transparency; and fresh young life.
[p. 43] Ques Would you say that it is the privilege of every member of the company to receive impressions of the Lord?
JT It is, and I think that is the reason why 1 Corinthians brings in so many appearings of Christ, because that is where they were defective at Corinth; they were not rich subjectively. They were rich in gift and knowledge and all that, but they were not rich subjectively; they were not furnished with a wealth of impressions of Christ. In chapter 15 the apostle brings in that the Lord appeared to Cephas, then to the twelve, and then to above five hundred brethren as the result of that wonderful occasion when the Lord was seen of them at one time! Paul says, “of whom the most remain until now, but some also have fallen asleep”, (verse 6). I gather from that that he knew where they were. Paul also had his own appearings and consequent impressions. A glorified Christ had appeared to him. Besides, he had been in the third heaven.
Ques Would you say that whatever impressions of Christ there are in a locality, unless there are the Bethany conditions they cannot be set forth?
JT No; you have perhaps to keep them to yourself. The impressions are there. Paul specially represents the ability to keep an impression. What he saw “fourteen years” (2 Corinthians 12:2) before he had apparently never spoken of — as far as we know from scripture, but it was there in his soul, and we may depend upon it that Paul’s ministry during those fourteen years was affected by that impression.
WSS All that he had to say at Corinth in regard to assembly order had the spiritual side of things in view, and their entering into it.
JT Yes; and his heart was full, but he could not go beyond Christ and Him crucified, for they could not take in “the hidden wisdom”, (1 Corinthians 2:7).
IR If every hard question was answered in His presence, we should be able to enjoy Bethany conditions?
JT The answering of enigmas makes room for impressions; thus the queen of Sheba was affected by what she [p. 44] saw.
RE And the impressions are what are of value to the assembly.
JT Yes. Each one of those you get in Acts 1 is relative one to the other; they are separate individuals, but they are put together, fitted in. What a delightful thing it would have been to go there and have a little talk with Peter! How much he could tell you! And then each of the apostles had his own distinctive impression of Christ. Then women are there, and the Lord’s mother, and His brethren, as we said. The brethren of the Lord could tell you things even that Mary could not.
WSS It would correspond in the spirit of it to Psalm 133 — “there the Lord commanded the blessing”.
TT They were ‘staying’ there. Would that suggest that this is the proper place for impressions?
JT It means that they were not transitory. It is the idea of a local company; they stayed in the place. This thought of the Spirit’s leading takes the sons outside the realm of accredited religion and what is accepted in this world. The sons of God are outside of all that, outside in obscurity.
Ques In the first scripture they continued in the temple, and in Acts they were in the upper room, continuing with one accord in prayer and supplication with the women and Mary and His brethren?
JT Yes, in the upper room. The passage in the gospel presents grace, what God would do for Israel, “beginning at Jerusalem”. The preaching has to begin there; it is God’s contribution to the city and the temple, but Israel was not ready for it. But Acts has the assembly in view, as I said.
Ques Why is it that at the end of chapter 2 they are continuing in the temple again?
JT That comes back to what we have in Luke; God is graciously waiting on Israel, placing in Jerusalem this wonderful testimony, the presence of the Spirit in manifest power.