THOSE WHO ARE ADDED
[p. 236] THOSE WHO ARE ADDED
The four gospels give us the account of the way in which the Lord Jesus did His service down here; the book of the Acts describes how the apostles fulfilled theirs, bringing out the results produced. The converts were added to what already existed. That which existed was the fruit of the ministry of Christ. Now, a company is seen of men and women who have received blessing through our Lord Jesus Christ and who love Him; they are seen together in an upper room at Jerusalem. On the day of Pentecost, the Holy Spirit came and sat upon each of them. They were therefore affected by the presence of the Holy Spirit in such wise that several who saw them said, “They are full of new wine” (Acts 2:13); but they were not drunk with wine, as was supposed. So Peter, whom the Lord had formed to preach, stands up with the eleven apostles and explains to the Jews that they were not drunken, but that the Holy Spirit had come down from Christ, out of heaven. He says, “Having therefore been exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he has poured out this which ye behold and hear” Acts 2:33. He says further on, “Let the whole house of Israel therefore know assuredly that God has made him, this Jesus whom ye have crucified, both Lord and Christ” Acts 2:36. In other words, Peter explains in his discourse the marvellous fact that the Holy Spirit had come down out of heaven, from Christ, and that the Holy Spirit was dwelling in persons who were actually at Jerusalem. Those who heard these words were pricked in heart, and said to the apostles, “What shall we do, brethren?” Acts 2:37. Peter answered them, “Repent, and be baptised, each one of you,
[p. 237] in the name of Jesus Christ, for remission of sins, and ye will receive the gift of the Holy Spirit” Acts 2:38. That is the point that things reached on that great day, the day of Pentecost! There was a company who loved Christ; each one of them had received the Spirit of Christ, from heaven. Then, there was a preacher, for God, in setting forth His testimony, qualifies men to preach. The Lord had taken Peter, with certain others, on to a mountain, and had appointed twelve of them to be with Him, and to send them to preach. Now, we see one of them preaching, and the effect of his preaching is such that those who hear him are pricked in heart, and say to Peter and the others, “What shall we do, brethren?”. Such was the result of his preaching. These men were guilty, as inhabitants of Jerusalem, of the death of the Lord Jesus. The Lord had been to Jerusalem; He had done miracles there; He had taught in the temple, and He was crucified by those who were at Jerusalem, as it is said later on, “where also their Lord was crucified” Revelation 11:8. It was indeed rightly that they said, “What shall we do, brethren?” being convicted, for the preaching is in view of bringing about conviction.
We who are of the nations were not so directly guilty of the death of Christ. Nevertheless, the testimony of God is that all have sinned and come short of the glory of God. The preaching of the gospel to the nations has also brought about repentance, as it says, “God therefore, having overlooked the times of ignorance, now enjoins men that they shall all everywhere repent” Acts 17:30. As being repentant, we desire to know what we must do. “What shall we do?” “He has set a day in which he is going to judge the habitable earth in righteousness by the man whom he has appointed, giving the proof of it to all in having raised him from among the dead” Acts 17:31. According to the measure in which the light penetrates into our souls, we see that we have to do with that Man, for God has [p. 238] ordained that He shall execute judgment because He is the Son of man. Then, we desire to know what we must do. “What shall we do?” Peter’s answer to the Jews at Jerusalem is the answer for us at this moment. “Repent, and be baptised, each one of you, in the name of Jesus Christ, for remission of sins, and ye will receive the gift of the Holy Spirit” Acts 2:38. A man of the nations, having been convicted, said to Paul and Silas, “What must I do that I may be saved?” Acts 16:30. The answer was, “Believe on the Lord Jesus and thou shalt be saved, thou and thy house” Acts 16:31. What I have said, dear friends, includes in few words, the foundations of the gospel, “that Christ died for our sins, according to the scriptures; and that he was buried; and that he was raised the third day, according to the scriptures” (1 Corinthians 15:3,4); it was necessary “that repentance and remission of sins should be preached in his name to all the nations beginning at Jerusalem” Luke 24:47. Those who repent and believe in His name receive the forgiveness of sins and the gift of the Holy Spirit.
All that I have said is by way of introduction to what I have particularly before me, for I have no doubt that all who are present know these facts well. I may even say that I believe that all those who are in this hall are believers.
So I would like to speak of the way in which believers are received, and how they walked and lived after having been received into the bosom of the assembly. What I have in mind is connected with the word ‘add’. There is another in chapter 9 which is very much like it; it is the word ‘grow’ or ‘multiply’. I will perhaps speak of it later on, but I would like first to speak of the word ‘add’. I wish to show you in the first place those who were added. It may be that there are some here who have not been added, although they have repented. It may be that they know forgiveness, that they have been baptised, that they have the Spirit of God.
[p. 239] In spite of that, they are not added in the sense used in this passage. It says in verse 41 of chapter 2, “Those then who had accepted his word were baptised”. They were subject to what Peter had indicated and required. He had told them to repent and be baptised; that was an individual thing — “be baptised, each one of you”. Then it says, “Those then who had accepted his word were baptised”. If I receive the testimony of God into my soul, I act according to His requirements; if it is necessary that I should be baptised, I am baptised. When Philip preached to the eunuch, later on, it says, “They came upon a certain water, and the eunuch says, Behold water; what hinders my being baptised?” Acts 8:36. He is subject to the demands of the testimony, “And they went down both to the water” Acts 8:38. If the testimony requires that I should be baptised, I submit to baptism; and no one can be considered as being publicly added before being baptised. Then, there is another thing that the Lord requires of the believer; this is also a public thing: it is that the believer as baptised should partake of the Lord’s supper. I am not acting according to the requirements of the testimony, unless I partake of the Lord’s supper; and in that case, I cannot be considered as added publicly to the people of God. You see that it says that those who were added “persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers”. They had received Peter’s word which was the word of God for that moment. They were baptised, and it says that “there were added in that day about three thousand souls”. These converted persons did not stop half-way. They did not wait a week, or a month, or a year, before ranging themselves publicly on the side of the testimony. They were “added” in that day. Why should they not have been added “in that day”? They had repented; they had been forgiven; they [p. 240] had been baptised; they had received the Spirit. Why should they not be identified publicly with the saints? “There were added in that day about three thousand souls”. They would not be sitting on the back seats when the saints were partaking of the Supper. They would be able to partake of the Supper, as well as Peter, for the Supper is for all those who love the Lord Jesus Christ. So it is in verse 42 that “they persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers”. It is a question of what they themselves did. They could not baptise themselves; another had to baptise them. But, on the other hand, no one can break bread for me: that action is therefore presented as being their personal action; and they persevered in all those things. Is there a Christian here who does not do them? Then, I will say to him, You are not acting according to the word of God; up to a certain point you are governed by your own thoughts; you are not wholly following the Lord Jesus Christ. You are not identified with the Lord Jesus in His rejection, and you are not in the fellowship of the saints. So the Holy Spirit tells us with joy that all these persons persevered in the doctrine and fellowship of the apostles, in breaking of bread and prayers.
It also says that “all that believed were together”. It was a wonderful company; they loved one another and resorted frequently to one another’s company. Their baptism had separated them from the world, and the breaking of bread had brought them into the fellowship of the apostles. They were there happily, and there was no lack among them. It says that they sold their possessions and substance, and distributed them to all, according as anyone might have need. Such was the practical unity that characterised them! No one considered his substance as belonging to himself alone, but as belonging to all. Then, it says, “And every day, being constantly in [p. 241] the temple with one accord, and breaking bread in the house, they received their food with gladness and simplicity of heart, praising God, and having favour with all the people”. You see, dear brethren, what there was in that company. They praised God. According to this passage, there was not a single one among those three thousand who was sitting outside. They broke bread in their houses. When the bread and the cup passed before them there was some for all, and all partook of it. Why not partake of it? We see therefore the force and bearing of the word ‘add’ used in verse 41 — they were truly added. In the last verse of the second chapter, “The Lord added to the assembly daily those that were to be saved”. Each one having been added became a part of the company. They participated in all its privileges and in all its responsibilities. That is what the Lord had on earth, and He Himself added to it those who were to be saved.
Now, as to what I have to say regarding chapter 3, my exercise is rather for those who are already in the company. The question is this, Can we attract souls? As possessing these great privileges, we ought to possess that which is attractive to souls. “Peter and John went up together into the temple at the hour of prayer, which is the ninth hour”. These two apostles represented, so to speak, the best that God had upon earth. The Thessalonians were only young believers when the apostle Paul wrote to them; he says of them, “Ye became models to all that believe in Macedonia and in Achaia” (1 Thessalonians 1:7): and the testimony had sounded out from them. I refer to the Thessalonians to show that, although there may be no Peters and Johns, those of us who are in fellowship ought at least to be attractive to others. So, Peter and John say to this man who was at the Beautiful gate of the temple, “Look on us”. That word is for our hearts, and I hope it will touch the hearts of all who are in [p. 242] this hall. If I tell an exercised soul to look on me, I must be prepared for my life to be scrutinised, as well as my ways and my circumstances. Is my life in conformity with the word of God? But I also apply that to a company such as this. If this company says to an exercised soul, “Look on us”, what does he see? It is an invitation to scrutinise us, for which I ought to be prepared myself. Do my walk and ways conform to the word of God? Are we together in the enjoyment of Christian privileges? Do we appreciate them? Here are two brothers going up to the temple at the hour of prayer. Do we meet together at the hour of prayer? Is there an hour of prayer? At Philippi, there was a place where it was customary to gather for prayer; those who had burdens met together to pray. They were together before God in prayer. With regard to all the other features that should characterise the assembly, are we directed by the word of God? Do we forsake the assembling of ourselves together, or do we testify that we appreciate the fellowship? We are together as often as possible, are we not? These things are so practical!
If we are not attractive to young converts, how will they be attracted? It is true that they should be attracted to the Lord; but Peter and John do not say, Look on the Lord. They say that it is in the name of the Lord Jesus that this lame man will be healed; but they also say, “Look on us”. There was something spiritually attractive in Peter and John. There was more than that, dear brethren. Peter says to the man, “Silver and gold I have not; but what I have, this give I to thee: In the name of Jesus Christ the Nazaraean rise up and walk”. Peter speaks of the Lord as being the only One able to help whomsoever it may be. But there is still something else, and I wish you to take note of it. He held out to the man his right hand, or rather,
[p. 243] as it says, he took hold of him by the right hand: “And having taken hold of him by the right hand he raised him up”. Are we accustomed to act thus? It is not only a question of giving light. The preaching of the gospel is what gives light. But there is also “the right hand”. Each of the young persons present has a right hand. Have I taken their right hand? It is true that one can do nothing without the power of the Lord Jesus Christ, but every believer in the Lord Jesus Christ has power, and the essential thing is to take the right hand of the one whom we desire to see saved, whom we wish to see baptised, whom we would like to see in fellowship. You make him feel that, as a believer, he possesses a link with you. We see further on that it speaks of the right hand of fellowship given to Paul. Here, Peter takes the right hand of this lame man. I think that refers to what there was in the man; he must have more power in his right hand than in his left. He had no power to walk, but he had some power in his right hand. If I am concerned with some converted person, I know that he possesses some power, and he ought to be attached to the company according to the power that he has. I am perfectly sure that if we proceed in this way, many will be added. “Having taken hold of him by the right hand he raised him up”. You see how that is done. You say the Lord will do it; but He will not do what you ought to do. That is how I ought to regard the thing. Peter did not leave the care of it to the Lord; he took him by the hand; and not only did he take him, but he lifted him up. That is to say there was a measure of power in that man; and there was power in Peter. He took him; he lifted him up; and then God operated. It says, “[p. 244] Immediately his feet and ankle bones were made strong”. That was the operation of God. We can be assured that if we take young Christians by the right hand, God will work immediately.
“Immediately his feet and ankle bones were made strong. And leaping up he stood and walked, and entered with them into the temple, walking, and leaping, and praising God”. That man was forty years of age. He is immediately linked with Peter and John. He enters immediately with them into the temple; that is to say he is publicly identified with the saints. He walked, and leaped, and praised God. There was a perfect response to the testimony of God presented to men. Further on it says that he held Peter and John by the hand. “And as he held Peter and John, all the people ran together to them in the portico which is called Solomon’s, greatly wondering”. Peter had taken him by the right hand, and now he has seized the idea: he takes them by the hand. He uses his right hand to hold Peter and John.
I would also like to say a few words with regard to growth. It says in chapter 9 that the assemblies of Judaea were edified. “The assemblies then throughout the whole of Judaea and Galilee and Samaria had peace, being edified and walking in the fear of the Lord, and were increased through the comfort of the Holy Spirit” Acts 9:31. They grew; they were increased in a spiritual way; there was growth with the saints. But it is evident that they increased in number. The growth in chapter 9 is the result of the state of the assembly. In the second chapter, they were added through the preaching, but there is the thought that the saints themselves multiplied. From the outset, from the presence of man on the earth, there was the idea of multiplication. God blessed them, saying, “Be fruitful and multiply, and fill the earth, and subdue it” Genesis 1:28. Thus, in chapter 9, the saints were in peace; they were edified; they walked in the fear of the Lord; they increased through the comfort of the Holy Spirit. That is the result, dear brethren, of a good spiritual state in the meeting. It is not here a question of preaching; it is rather [p. 245] the normal growth, when a healthy and vigorous condition exists in the meeting. That is what comes from within — growth. Souls are added from without. I would very much like that distinction to be clear. I believe the thought is expressed in Psalm 113: “He maketh the barren woman to keep house, as a joyful mother of sons” Psalm 113:9. Additions come from without, but sons are produced by a healthy and vigorous condition among the saints: that is increase. Our children according to flesh grow normally when they come into the assembly, and when there is the comfort of the Holy Spirit, we can expect this normal growth, proceeding from the inside. But there is also the fact that God adds from without. These are two actions which should not be interrupted.
What I desired was in particular to draw attention to the action of Peter, in taking the man by the right hand and lifting him up. And God immediately adds such a soul.
Preaching by J.T. at Bronac (Haute-Loire), 16th May, 1926, afternoon.