THE ASSEMBLY MARKED BY INTELLIGENCE
THE ASSEMBLY MARKED BY INTELLIGENCE
1 Corinthians 10:15; 1 Corinthians 11:17 - 22; 1 Corinthians 12:28 - 31; 1 Corinthians 14:20 - 25
JT I have been thinking of intelligence. In this section of the epistle to the Corinthians it is viewed as essential to the assembly. Some of us have been looking at the idea of being together in Acts, but the recurrence of the word ‘assembly’ or ‘church’ in this section is to be noticed, for what is required is not only that we should be together, but together intelligently, if we are to realise what is alluded to here — the assembly. It would be observed that in chapter 10 the assembly is formally alluded to as a definite entity in this world standing over against the Jew and the Greek. It is ‘the assembly of God’. In approaching the subject in verse 15 of chapter 10, the apostle uses the words “intelligent persons” Such are in view, not simply believers. Not that all believers are not of the assembly, but it is persons thoughtful and instructed who are contemplated. To be in the assembly according to God we have to be instructed and thoughtful. It is that in which God is to be known, and our very attitude, indeed, our very sitting, and the time at which we arrive, and what we say, all come under review; it is not only that we are together, but how we are together. What you get in the beginning of the Acts was that they were all together in one place. That is something to be noted — that no one should be absent. Then those who believe were together; that is, in heart, not necessarily in one place, that is to be noted, too. It is a company of believers. First they were all there, and then, secondly, they were believers, marked as [p. 320] being together — one. But this epistle is to show that whilst we all might be in one place, and all believers, we may not be there according to God. The assembly is that which is for God’s wise and holy purposes here, and for that it requires us all. He has not converted us for nothing. He converted us, He saved us, but He has left us down here for a purpose, and that purpose is linked up with the assembly as a vessel. He has not given us the Holy Spirit for nothing. He intends us to be in the assembly.
WS The Corinthians were lacking in respect of how they were together?
JT That is where they were lacking. It does not appear that there were many absentees; if there is partisanship, the likelihood is that people will come out, therefore it is not a question of being there, but of being there in a fitting manner. The Lord said He had “much people” in Corinth before they were converted at all, so apparently there were many in the assembly there; there is no evidence that they were staying away, but they were not behaving themselves rightly in the meetings. They were not there intelligently. The point is, therefore, how you are to be there.
Now chapter 10 is more what we are as outside in our everyday life. We are not viewed as together there, but as in everyday life, for these three divisions are to be reckoned with — the Jew, and the Greek, and the assembly. You have to meet the brethren in the offices, and in the workshop, or wherever it may be, as well as the Jews and the Greeks, and you have to be on your guard that you do not cause them any offence or occasion of stumbling. That entity you have to consider as here in this world in ordinary life and walk. In chapter 10 you are dealing with what is public. If you went to an idol house, or a public house, or a picture house, or kept bad company, others might do the same. The Greek would [p. 321] say you are doing that, and the young Christian would say you are doing that, and why should not he do it? And he would go further perhaps than you would go. But here in this world you are to be on your guard that you do not give a lead to anyone in the wrong direction, and particularly to those in the assembly. No offence means no occasion of stumbling. It is not that you cause hostility, but rather that you give them a lead in the wrong direction.
FM The principle of fellowship always regulates with regard to the assembly.
JT That is the point; in chapter 10 the word is used; it is not used afterwards in the epistle. After the assembly is convened it is not so much fellowship. It is in everyday life that the fellowship is more in evidence. In everything that I do I recognise the principle of fellowship, I am involving all the others that are in fellowship. Of course, the fellowship exists as we are together. I speak of the bearing of it as treated in Scripture.
JS Would chapter 10 mean that you are true to the fellowship you have entered upon?
JT That is the idea exactly. It is when others are not looking at you; at least when you think they are not. I may do something, but then they may be looking at me, and if they are not looking at me they may hear about it.
Rem That would involve the manner of life. Paul speaks of it in that way.
Ques Would the Lord’s table spoken of here preserve us from what is suggested?
JT Yes, I think that is the thought. The first thing is fellowship with one another. Then the Lord’s table is a question of the Lord. You have to reckon with the Lord. The idea of fellowship is that you involve the saints in what you are doing. You cannot say that the Lord is in fellowship, but we are in fellowship with one another. He is Lord, and it is [p. 322] His table, and we are not stronger than He. Even if you may overcome the saints, and elude them, you cannot elude the Lord. That is important, I think, as regards chapter 10. I am under the eye of the Jew and the Greek and of the assembly, and I am obligated not to do anything that would give them offence, or give a lead in the wrong direction.
WS What would answer to the Jew with us?
JT It is the religious person around. At that time the Jew was distinctly in opposition to the testimony. He would still be represented by the religious man though not in the same way today. The Greek would represent the educated man, the ordinary man of the world. There are thus three entities and we are under their eyes.
Rem You mean that individually we should be exercised as to that.
JT I do. It is a question of having a right thought. It is not a question of pointing out the assembly now, but it is a question of having a right thought. You are under the eyes of the people of this world, and you are under the eyes of the saints, and you must be on your guard not to mislead any one.
Ques What does it mean by saying “not seeking my own profit” 1 Corinthians 10:33?
JT He was not selfish. You might do something to advance your business, and by so doing you might compromise the fellowship, and you might deceive somebody in that. That person might go further. The apostle was not thinking of himself in his service.
The assembly is looked at in 1 Corinthians 11 as convened. Chapter 10 has allusion to us in our ordinary occupations; chapter 11 has allusion from verse 17 onward to the saints as together, so it is a question of how I am there.
Rem These are the Lord’s commandments in relation to what was established at the [p. 323] beginning.
JT Yes, quite. So from verse 17 onwards in this chapter it is the saints as together and how they are there. Being together is not everything. As a of fact you may be together but it may be for the worse. It is a solemn consideration, that I actually be in the assembly for the worse and not for the better. The Lord is greatly helping us, I believe as to getting together, but then, how are we together? In no sense am I to be there as a mere spectator in no sense am I to be there on partisan lines, that is, in the recognition of any brother or brothers being in special relation to me. If I am there in special relations with any brother or brothers, I am not there according to God, but I am there “for the worse”
Ques Would this have in view what we get in the Psalms? “Behold, how good and how pleasant it is for brethren to dwell together in unity!” Psalm 133:1 Yes. It is in view of dwelling together in unity. I am not thinking of any brother there as in special relation with me. Chapter 12 shows that God has set in the assembly certain ones, gifted ones and these are to be recognised; but I am not in special relation with any of them, however gifted. On the day of Pentecost they were all together; Spirit sat on each of them.
FM Is the truth of the body a help to us?
JT Every member is essential. My hand specially linked up with my eyes; that is the principle, it is linked with my eyes but not specially.
Rem That would be seen in the first chapter: “with all that in every place call on the name of our Lord Jesus Christ” 1 Corinthians 1:2 Quite. It is not calling upon the name of any brother. One says “I am of Paul”; you see how definite he was; another says “I of Apollos”; and another “I of Cephas” 1 Corinthians 1:12; possibly a Jewish believer. Another says “I of Christ” He is distinct from the other three in that he is of Christ, but then one would want all the others to be of Christ! More than that, these Corinthians actually sat down and ate together in these coteries! Think of one having his meal in relation to some leader!
Rem Do you get the principle in that scripture quoted, “all that believed were together and had all things common” Acts 2:44?
JT Yes, you do. You can see the grossness of the error in Corinth. You can picture to yourself the scene that would be witnessed in their meeting, in regard of which the apostle writes across it, “it is not to eat [the] Lord’s supper” He brands it; it is simply that it is not it. God cannot have party feeling.
At the present day there is a movement towards contraction because the churches are becoming empty, alas! hence they want to reduce expenses and for convenience. That is all. There is no change in their hearts. It is a mere necessity of their own; it is not the necessity of love or of righteousness. The spirit of division is the great thing that the epistle was written to correct.
WS You would say that the real trouble had not become the exercise?
JT Apparently not. They did not seem to have any thought about the terribleness of parties or sects among them. That it should have actually entered the assembly convened is dreadful!
FM Would Numbers 10 correspond with this? When the trumpet was blown they were to assemble to Moses.
JT Yes. They were all to assemble at the door of the tabernacle unto Moses. Then certain ones were to assemble according to certain blasts. That chapter is in keeping with this epistle.
[p. 325] Rem It is a great thing to see that the Lord gets His place first. We are called to the fellowship of God’s Son Jesus Christ our Lord.
Ques Do you think the Spirit brings before us unity and not division?
JT He does indeed. We being many are one loaf, one body; for we all partake of that one loaf. That should exclude party feeling.
Rem If I have a party before me, what I do is I take my own supper.
JT Yes, in relation to your leaders. In that case Christ is not your leader; the party man is. It shuts out Christ.
Ques Do you think that each one of us has to give Christ His right place as an object individually first, and then the brethren can be seen in their order?
JT Well, I think the order is that we come together to meet the brethren first. The Lord is absent, and therefore the necessity for intelligence in what you are to do. You expect the Lord to come; but the point is to whom will He come? and to what will He come? You are concerned that the conditions are such as He will approve. The emblems denote that He is not here, but, as called into mind, He comes. Then the point is, to what will He come? Luke 24 tells us that He came while they were saying certain things. They were saying what was perfectly relevant and suitable. They were saying that “the Lord is indeed risen and has appeared to Simon” Luke 24:34 They were also saying that He had made Himself known to two of them in the breaking of bread. Now you must take these things and analyse them, spread them out, as it were, for they are capable of great expansion. “The Lord is indeed risen”! Luke 24:34 How much you could say about that! “And has appeared to Simon”! Luke 24:34 How much you could say about that! In spite of all that Peter had done, the Lord appeared to him! And they are saying the Lord was made [p. 326] known to them in the breaking of bread. Thus if you take these things in Luke 24 you can see the kind of thing the Lord respects. Then we read as they were saying these things Jesus Himself stood in the midst. Himself! And He said, “Peace [be] unto you” Luke 24:36 He does not complain. But suppose that He came in here, and found these coteries as in Corinth, what would He say? Well, it is here, for Paul says what the Lord would say.
Ques Would you say these two meetings, Jerusalem and Corinth, would show very different states?
JT Quite so; and you see how delighted the Lord was to come in to the former. Jesus Himself stood in the midst, and He said, “Peace [be] unto you” Luke 24:36 Then He shows them His hands and His feet. It is as if He were to say to them, that they were saying the right things. It is the public assembly that is in view, so He refers to His feet and not to His side. In John He refers to His side. The feet denote grace. It is God in grace, and that is what the public body should testify to, that God has come in in Christ, that grace reigns, that He travelled all the way to Calvary and died that we should be saved. It is what He had done for them, for He worked and He walked. Then He says, “Handle me and see” Luke 24:39 It is the place of verification. The assembly of God is not a place for speculation, it is not a debating society, but it is a place of confirmation. If you are saying anything, you are saying what you know, for He says, “ye are witnesses of these things” Luke 24:48; that is, witnesses in the sense that they have seen them; but if I go to this meeting at Corinth, and hear these Christians, what I hear is not for verification. Some of them are possibly educated men, but not much better than those at Mars Hill. There we might hear one leader talking to his followers about one thing, and another talking to his followers about another thing. I come out saying that God is not there.
[p. 327] There is no verification in that and I am left puzzled. God is not the author of confusion.
Then the Lord says, “Have ye anything here to eat?” Luke 24:41 If He had asked that at Corinth, what would they have presented to the Lord? Each had his own view of things, and if they had presented that to the Lord He would not have accepted it. At Jerusalem they gave Him part of a broiled fish and of an honeycomb. They did not have to go far to get it — they had it there. They gave Him part of it. Thus it was a question of His having part in what they had. He ate it before them, and then He proceeds to call attention to the law of Moses, and the prophets, and the Psalms — the Old Testament scriptures. And what an opening up that was! And as He went over the law of Moses, and the prophets, and the Psalms, He says, “Thus it is written, and thus it behoved the Christ to suffer, and to rise from among the dead the third day; and that repentance and remission of sins should be preached in his name to all the nations” Luke 24:46 Why do you emphasise the part?
JT Because the Lord would have part with us in what we have spiritually. He graciously takes part with us; He so values what we have as we are right with God. In John we have part with Him, but in Luke it is that He has part with us in what we have got. I always feel that we should have something He can have part in.
The apostle goes on to bring in Christ (verse 23) in the presence of all this. “The Lord Jesus in the night in which he was delivered up, took bread” etc. He passes the whole thing before their eyes. It is what Christ did on the night in which He was betrayed.
Rem So you would say that a condition of things like this, bringing the Lord in, is to be coveted.
JT Yes, bringing the Lord in. “I received from the Lord that which I also delivered to you” 1 Corinthians 11:23 [p. 328] So right down the chapter he goes on in the most solemn way to warn us against any misbehaviour when we are gathered together, because any misbehaviour is in relation to the body and blood of the Lord.
Rem So the Lord will not come in where His rights are not maintained.
JT He disciplines us so that we should not be judged with the world. He will not come in, but not only that, He will send sickness “On this account many among you [are] weak and infirm and a good many are fallen asleep” 1 Corinthians 11:30 Ques. For what cause?
JT For their conduct. For not having discerned what was before them in the Lord’s supper.
FM Do you think that the Lord’s portion comes first in Corinthians before you have any divine manifestations in regard to ministry?
JT Yes. I think that the Lord has His portion, then you have, as in Luke 24, the opening up of things. He opened their understanding that they might understand the Scriptures. I think that is the order here. Chapter 12 is the opening up of the use of gifts — spiritual manifestations. They had written to the apostle about spiritual manifestations. I am not to be independent in the use of them. A man might make it an excuse to be out of order, that he had a gift, but gift is to be regulated by the truth of the body.
Then you see He has been into death, because the emblems are the emblems of Christ’s death. If I am discerning it, it has a reflex action on me, that I should be a servant to the will of God. That brings in the question of ministry in the next chapter. How can I be of service in the assembly as a gift unless I am in accord with the will of God, which is expressed in the body of Christ? The body becomes therefore food; “Take, eat, this is my body” Matthew 26:26 It is food, but [p. 329] food that I might be a vessel like it. In Matthew and Mark it is His body, but in John it is His flesh. In Matthew and Mark His body is a vessel, a vessel for the will of God. How can I be a vessel of service save as I am in accord with the Lord’s body, discerning it? And it is on this that all the instruction of chapters 12, 13 and 14 hinges.
Ques “This is my body” Matthew 26:26 and then in John 6 it speaks of “my flesh”; what is the distinction?
JT John 6 is the condition He took. In John it is “the Word became flesh” John 1:14 That is condition. So He lays down that condition, He lays down His life. It is a question of going down. He came down to give His flesh for the life of the world, so that it is food. It is rather for life in John 6 than that I should be a vessel for the will of God. “He that eats my flesh and drinks my blood has life eternal” John 6:54 But in Matthew and Mark there is nothing said in the institution of the Lord’s supper about remembrance or a memorial, but what is said is that it is food. It is not ‘my flesh’ but “my body” it is a question of a vessel.
Ques Would you connect that body with the vessel fulfilling the will of God?
JT In both of these gospels — Matthew and Mark — you have His body anointed by the woman; she anointed His head, but He says, “In pouring out this ointment on my body, she has done it for my burying” Matthew 26:12 It is a vessel for the will of God and she discerned His body, so to speak. She had true instincts.
Rem In partaking of it one would have to curb one’s will.
JT You do; it is a question now of what you are for God. You know how to control yourself and you are subject. You do not use your gift as a child would a toy. Thus you measure your words. Elijah was sent to the widow of Sarepta, and he finds her. As he reaches the city she is at the gate, gathering sticks. So Elijah says, “fetch me, I pray thee, a little water in a vessel” 1 Kings 17:10 That is the idea. She was under divine command, and so the idea of a vessel is introduced. These chapters are to make me a vessel, so that if I bring something to God, or to the saints, I bring it in a suitable vessel.
RS We would learn in the presence of the Lord Himself that He was that holy vessel that would carry out every divine thought while He was here in this world.