THE WAY (1)
THE WAY (1)
JT It is in mind to speak of “the way”, an expression which is found several times in the Acts. It is thought to refer now to Paul in chapter 9, but the expression is also used in relation to the assembly at Ephesus and also that at Corinth. The thought of the way requires some consideration on our part so that we may understand it. It is found in Mark 10, but in Acts it has a particular significance, being used in a sense not generally employed or understood in ordinary language amongst men. It is there used as denoting God’s ways in Christ or God’s way in Christ; His way although the world and out of it. In Paul’s whole experience undoubtedly it had a great place, and the idea is seen in what is known as the Appian Way, which records what the Romans had in mind in pursuing their way in the world. In a system like Mohammedanism, or any other religious system such as is recognised in the world the term is not used, as far as one understands, in the sense in which it is used in Christianity, in which sense we shall consider it at this time.
It is thought that it would be suitable to speak of Paul first, who as unconverted, was opposed to the way. Therefore, we have to speak of it negatively in regard to him until he was converted, as recorded in this chapter. The Spirit of God refers to the way on several occasions after Saul was converted, as we see in chapters 18, 19 and 22, so that it has now acquired the significance of which we have just spoken; that is, as denoting a system as in Christianity; a system of doctrine and principles and manners, which should mark us and govern us as distinct from any other system of things in the world. Christianity denotes essential qualities and not [p. 2] simply confessions, the word itself being derived from the word ‘Christian’. In Acts 11 the disciples were first “called Christians”. Acts 9 records the conduct of Paul, the persecution which he conducted for a considerable time under the guidance and authority of the Jewish priesthood. As is well known, Christianity has suffered down the ages on the same principle from the accredited religions of the world, especially from those professedly Christian but who are nevertheless apostate.
Ques Would we gather from Acts 9: 2, that “the way” was already a known course of things? It says, “so that if he found any who were of the way, both men and women, he might bring them bound to Jerusalem”.
JT I think that confirms what has been said. The word says, “so that if he found any who were of the way”. The article indicates that the term was well understood as denoting the profession of Christianity, as we speak of it now.
Ques You distinguished just now between Christianity and Christendom. Is it not very necessary for us to appreciate that Christendom has departed from the way?
JT Hence the necessity for separation so that as the way comes into our minds and into our phraseology it is quite intelligible. It includes the fellowship of God’s Son, the fellowship of His death, the fellowship of the Spirit, and of the saints.
Ques Does the expression “the way” suggest what is distinctive? I was thinking of the reference in the Acts to the Epicureans, Stoics, the Sadducees and the like? “The way” suggests something very different from all such.
JT It does. It is not that we designate ourselves, but as Paul says, “In the way which they call sect, so I serve my fathers’ God”. It would be so regarded as over against those elements that you mention.
FB In Genesis 24 Abraham’s servant says, “I being in the way, Jehovah has led me to the house of my master’s brethren”.
JT That corresponds with what we are saying. Then in Acts 18 it is said of Apollos, that he was instructed in the way of God more exactly, by Aquila and Priscilla. That confirms what has been said; it amplifies it and makes it most definite.
JCT They persevered in the teaching and fellowship of the apostles. Is that characteristic of the way?
JT That would be the idea. The apostles as a company, as a set of ministers, were twelve. The Lord Jesus unfolded the truth, and instead of saying the teaching of Jesus, or the teaching of Moses, or David; it is the teaching of the apostles. “They persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers”, and that, of course, held its ground for a long time. Paul and others came into it, but the primary reference is to the twelve, showing that Christianity is a system, and as we had yesterday it is set forth in persons qualified to join in the service. The Lord Himself inaugurated it and in doing so we are told He appointed twelve. Matthew tells us that, also Mark and Luke, but Mark says, “that they might be with him”. He sent them forth to preach, and we are old also that He sent them forth by two and two. Then following on that we have seventy others, showing how the system became extended. The principle of twelve governs the position as setting out the manner, the Lord’s way of inaugurating Christianity and establishing it in this world.
RD Is what you have in mind referred to in Hebrews as the new and living way?
JT We shall have to consider that a little; “the new and living way which he has dedicated for us”, alludes more to the order, we might say, of the service [p. 4] of God. That, of course, enters into the way, but more as dealing with certain features of divine service. The way is dedicated for us through the veil. The Lord has designated it for us in that way. I think it is well to differentiate. In Hebrews 10 the special order, or, as I may say, the ritual of the service of God is in mind, whereas what we are dealing with now includes the preaching, and the unfolding of truth and principles publicly in the world.
JM Is that why the way, and those who are of it are exposed to persecution?
JT That is what we get here. Whether there was persecution at the beginning we cannot say; it arose very early, but the service was set up and the preaching was inaugurated by Peter, and Acts 2 describes the facts relative to it and how the Lord added to the assembly, the term “assembly” being implied although not actually stated. “The Lord added ... daily those that were to be saved”; so that it is a matter of the public system of salvation which I think is more particularly in mind.
Ques Is Paul, this great servant, brought into that in a special way, and for a special reason?
JT Yes, and that will come in more fully later. We are now dealing with Paul as opposed to the way and as attacking it; understanding what it meant and attacking it. It is not unseemly, I think, that we should take account of him thus because he is our apostle; that is to say, the apostle of the gentiles, he takes account of himself in that way. He says, “For I am the least of the apostles, who am not fit to be called apostle, because I have persecuted the assembly of God”, 1 Corinthians 15: 9. He disqualifies himself and makes out that he is the least of all on this line, so that he becomes an example to us in service in that sense. He violently attacked the way. He had been doing so for some time, as it says, “But Saul, still breathing out threatenings and slaughter against the disciples of the Lord, came to the high priest and asked of him letters to Damascus, to the synagogues, so that if he found any who were of the way, both men and women, he might bring them bound to Jerusalem”. He was an instrument of the devil who is the destroyer, and he does not endeavour to disguise the fact.
Ques I suppose the attack against the way is kept up continually?
JT “Still breathing out” shows that it was an inward thing. The idea of breathing has to be linked with the use of the word in this book. The Holy Spirit coming in to inaugurate this way, to set it up, is viewed as the very breath of God. The very inwards of God are involved, so that we can see how Saul’s attitude shows antagonism to God Himself, not only to the saints, but to the whole system of Christianity. It was expressed in those “called Christians”. The word so used would not then include unconverted persons. People now refer to Christians meaning that they are not Jews, but the word ‘Christian’ in Acts 11 denotes a really converted person, a true follower of Christ.
Ques Is that seen in Stephen?
JT In him we come to something that marks an outstanding servant, one who, in a little while, though not an apostle, purchased to himself a good degree and much boldness in faith, and he became most efficient in setting out the whole truth that led up to Christianity. According to the record in Acts 7 he ably set out the whole position from the beginning, from Abraham being called out by the God of glory; it is a wonderful unfolding, made with feeling, leading up to the first martyrdom of Christianity. I am sure you are right in saying that he is marked by all this of which we have been speaking.
[p. 6] Ques Would those who were in the way be such as were seen walking with God before?
JT Well, that is so. You see it in Mark in blind Bartimaeus. It says he “followed him in the way”. He was converted, and he recognised the claims of the Lord Jesus. It was a peculiar position, it was near to the crossing of the Jordan as entering Canaan proper. It says he “followed him in the way”, not simply that he followed Jesus, but he followed Him in the way. No doubt primarily it would be the ordinary idea of a way, but the significance of it enters into what we have been saying. It was the way of Jesus, all that would mark Him.
ACSP Does the expression the way, as you have been referring to it, involve a beginning and an end, and would the beginning be in all the things that Jesus began both to do and to teach?
JT I would think that was so; a beginning and an end. The word end is not to be overlooked for it says, “Then the end”, (1 Corinthians 15: 24); that is, the end of all revelation, as it were; God Himself being the end.
PSP Would the way, in the sense you are now speaking of it, be God’s great answer to the exercise of the prophet when he said, “I know, Jehovah, that the way of man is not his own; it is not in a man that walketh to direct his steps” Jeremiah 10: 23?
JT That is quite apropos to what we are saying. It is not in man, it is in God. The way comes out from God, and, therefore, the Spirit comes in Acts 2 as violent breathing. It says, “And there came suddenly a sound out of heaven as of a violent impetuous blowing, and filled all the house where they were sitting”. Christianity thus emanates from God, its power from the very inwards of God, speaking most reverently. In Saul the breathing was on the line of destruction and violent opposition [p. 7] to God.
TG Would it be right to say that the Spirit of God is in the way as seen in Abraham’s servant in Genesis 24? He says “I being in the way, Jehovah has led me to the house of my master’s brethren”.
JT Just so. “I being in the way, Jehovah has led me”, Genesis 24: 27. It is a type of the Spirit of God. The servant in Abraham’s house is unnamed. It is the Spirit that is in mind, really. It is a remarkable thing that it says “the man was astonished” at Rebecca. Her way was heavenly, I would say, and she is a type of the assembly. What we are speaking of is a question of the assembly.
RA It would appear from Acts 9 that though the Lord is on high actually, yet in another sense He is here, for He says to Saul, “Why dost thou persecute me?”
JT Exactly. He is here. According to this record it is not simply that the Lord is coming in in the way He comes to us in assembly, as we say, which is by the Spirit no doubt. It was not by the Spirit that He came to Saul, but He was there Himself. It says, “Suddenly there shone round about him a light out of heaven, and falling on the earth he heard a voice saying to him, Saul, Saul, why dost thou persecute me? And he said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest”. The Lord doubtless is active on earth, especially on the first day of the week, but in general that would be impersonation by the Spirit. He would use the Spirit in that sense, but that would not apply here. It is the Lord personally coming out from heaven to Saul. 1 Corinthians 15, verses 5 to 8 say, “He appeared to Cephas, then to the twelve. Then he appeared to above five hundred brethren at once, of whom the most remain until now, but some also have fallen asleep. Then he appeared to James; then to all the apostles; and last of all, as to an abortion, he appeared to me also”. So it is a real [p. 8] appearing, a personal appearing of the Lord to him, hence making grace more evident.
Ques Does the Lord appearing to Paul show that henceforth the movements on the way are directed from heaven and not from Jerusalem?
JT Quite so; from heaven and not from Jerusalem. The Lord Himself came out of heaven, which is another thing. I would say that it was a physical appearing of the Lord Jesus in His own Person, and nothing less than that.
GHP Did Paul have a similar experience as recorded in Acts 23? “But the following night the Lord stood by him, and said, Be of good courage”.
JT I would say the same thing happened. The Lord personally came to meet him and to speak to him. He made a great point of distinguishing Paul in view of all that He would use him for; the Lord had in mind that he should be thoroughly imbued with the truth.
JOS Is the same thought in Exodus 33 where Moses says to Jehovah, “Make me now to know thy way”?
JT I think it is similar. God answered Moses, “My presence shall go with thee”, Exodus 33: 14. Judaism as a system was not equal to Christianity, an angel being sent before to accompany them; whereas the Holy Spirit Himself is here on earth as sent down by the Lord Jesus personally from heaven. There is no other system or dispensation to be compared with Christianity.
AWR Does the way involve Christ appearing now in glory?
JT He is appearing now as in the glory. John says of Him, “We know that, when he shall appear, we shall be like him”, 1 John 3: 2. That will be as He is now in the glory. His body of glory is involved. We could hardly speak of it thus during the forty days after He rose from the dead, while He [p. 9] was here during that time. It is after He went up into heaven that He is spoken of as having a body of glory; “who shall transform our body of humiliation into conformity to his body of glory”, Philippians 3: 21. That our bodies should be like His body of glory is a wonderful thought, and is characteristic of Paul’s ministry to the Philippians.
CH In Mark 10 the expression the way appears in connection with the Lord’s going up to Jerusalem, as though this way would take character from His anticipated glory there.
JT That is quite in keeping, I think, with what we have been saying, for what glory is involved! Saul had in his mind particularly, to persecute those who were of the way. It means Christianity in its fullest sense; that is, the testimony here of Christianity as in the Person of Christ, as He now is glorified and known by the Spirit here, not physically, or as He came out of heaven to meet Saul and to convert him. We should greatly value such a man as Paul, perhaps of whom there is no like.
Rem Paul said, “Have I not seen Jesus our Lord?”
JT Well, exactly, and he saw Him as He is in the glory.
HB You distinguished between the corporeal appearing of the Lord Jesus to Paul, and His coming to us at the Supper. Would you mind saying a little more about that?
JT Well, one has often used the word corporeal, saying that the Lord is not with us at the Supper corporeally. The Roman Catholics would say, His real presence is there, and they make great assertions that they have the physical presence of the Lord, which, of course, is derogatory to the Lord. Nevertheless, the real presence is to be known at the Lord’s supper, but in a spiritual sense, not a corporeal sense; this has to be distinguished. That is what is so precious about the Lord’s supper. “I am coming to you”, the Lord says in John 14: 18, and whilst it does not speak of the Supper there, yet it is in keeping with the thought. The Lord would come to us as we are ready. He would not take us by surprise.
GHP Is the Lord’s appearing to Saul here, and later when he came into the service, peculiar to him, or is there anything of that nature now?
JT I should not think there is. I should not like to assume that a corporeal appearance takes place. It could not be denied, of course, that it is possible, because divine Persons are always free to do what They will. I thought, however, that John’s gospel shows that the appearings of the Lord to us in assembly would generally be by the Spirit, the Spirit being used for that purpose, and yet the Spirit and the Lord are to be distinguished. The Spirit is not to be discerned as the Lord personally; the Lord is the Lord, the Spirit is the Spirit. Although Paul says in 2 Corinthians 3: 17, “Now the Lord is the Spirit”, that is not the Holy Spirit exactly. The Persons of the Deity, the Father, the Son and the Holy Spirit, each have to be recognised severally at all times.
Ques Why does Saul use the word ‘Lord’ so early in his experience?
JT Well, it might suggest how quickly the work took place. We shall be changed ourselves in the twinkling of an eye, so that there is nothing to wonder at in the rapidity of Saul’s conversion and the effect of it. I do not know whether that is in accord with what you have in mind.
Ques Would, the God of glory appearing to Abraham, as referred to by Stephen, bring him into the way and into the light of glory?
JT It is a question of a divine Person, the God of glory, there. Of course, the Father and the Son and the Spirit are not distinguished in the Old [p. 11] Testament, although the Son is referred to. When God is spoken of, I would say, the Deity is in mind. It would be Jehovah; although when Stephen said “the God of glory” he meant the God that we know.
The idea of appearing is contemplated in the Scriptures from the outset, and we certainly should not be strangers to it, we should know something of it. The Lord had been moving in that way, according to Acts 1: 21; Luke says, “all the time in which the Lord Jesus came in and went out among us, beginning from the baptism of John until the day in which he was taken up from us”. I suppose that allusion would mean that He was going to carry on in that way spiritually with the assembly.
We should now look at the remaining verses we have read. The Lord said, “Saul, Saul, why dost thou persecute me? And he said, Who art thou, Lord? And he said, I am Jesus, whom thou persecutest. But rise up and enter into the city, and it shall be told thee what thou must do. But the men who were travelling with him stood speechless, hearing the voice but beholding no one. And Saul rose up from the earth, and his eyes being opened he saw no one. But leading him by the hand they brought him into Damascus. And he was three days without seeing, and neither ate nor drank. And there was a certain disciple in Damascus by name Ananias. And the Lord said to him in a vision, Ananias. And he said, Behold, here am I, Lord. And the Lord said to him. Rise up and go into the street which is called Straight, and seek in the house of Judas one by name Saul, he is of Tarsus: for, behold, he is praying, and has seen in a vision a man by name Ananias coming in and putting his hand on him, so that he should see. And Ananias answered, Lord, I have heard from many concerning this man how much evil he has done to thy saints at Jerusalem; and here he has authority from [p. 12] the chief priests to bind all who call upon thy name. And the Lord said to him, Go, for this man is an elect vessel to me, to bear my name before both nations and kings and the sons of Israel: for I will shew to him how much he must suffer for my name”.
These facts are mentioned, I believe, to show how much care was expended on Saul so that he should be qualified for the great work in mind, that he should be thoroughly qualified, especially to suffer. It shows how much the idea of the way enters into his life. What he was opposing, he now espouses. He is on the way. The Lord was on the way, but the apostle now espouses the idea and it characterises him throughout. He says later, “in the way which they call sect, so I serve my fathers’ God”. It seems to me that this should come before us now, so that we should understand what Christianity means in the man who was specially intended to represent it; that is Paul.
JCT Is the idea of authority linked up with the way? The chapter begins with the disciples of the Lord, then there is the recognition of the Lord by those in the city and then Saul comes under it himself.
JT That is a good point. The Lord said to him, “Go into the city”, as much as to say, I have my people there. He had already said, “Why dost thou persecute me?” and that Me included Ananias and others of the disciples; so that the Lord, in taking up this great vessel, is stressing the idea of the assembly, which is His body. That thought runs into the Lord’s supper, “we, being many, are one loaf, one body”, 1 Corinthians 10: 17. The Lord said, “Go into the city”. Saul might think that the Lord knew all about him and that was so, but the Lord wanted Saul to know that He had others in the city. An important feature of the dispensation is [p. 13] that the Lord has others to associate with Him in the great operational matters He has in mind. Paul had to learn that and that he was to assist the Lord. In fact you almost wonder at the terms he uses denoting the Lord’s own experiences.
Ques Does the mention of the title ‘Lord’ about 13 times in the chapter suggest on the one hand that if we are to be found following in the way we must be subject to Jesus as Lord, and then on the other hand that the power of the Lord is on behalf of those following in the way?
JT I think that is clear. How the Lord took up Ananias is to be noted. “And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, here am I, Lord”. The Lord is so far honoured in the conversation with Ananias, but we have to admit that we are often like Ananias. He says to the Lord, “I have heard from many concerning this man how much evil he has done to thy saints at Jerusalem; and here he has authority from the chief priests to bind all who call upon thy name. And the Lord said to him. Go, for this man is an elect vessel to me, to bear my name before both nations and kings and the sons of Israel: for I will shew to him how much he must suffer for my name”. That is something to take account of. Do we question what the Lord says? Do we question what He does? Unless the Lord himself intervenes and insists on having His way how much damage may be done! I think it is a voice to us. In the case of Peter at Jerusalem, when he came out of prison they did not open the door to him immediately; it is evident that they were not ready. We do not travel with the Lord as fast as He does; there is a need of quickness, of doing things immediately. There should be no waiting; if the thing is clear, do it. There is so much that intervenes to [p. 14] hinder what is of God in the operations He is carrying on, and were it not for His own special intervention how much havoc would be wrought; so it is here that the Lord intervenes and has His way. It says, after the Lord speaks to Ananias, “Ananias went and entered into the house; and laying his hands upon him he said, Saul, brother, the Lord has sent me, Jesus that appeared to thee in the way in which thou earnest, that thou mightest see, and be filled with the Holy Spirit. And straightway there fell from his eyes as it were scales, and he saw, and rising up was baptised; and having received food, got strength”. We see how the Lord, if He is forced to it, will insist on having His way, and that means positive blessing; in this case, the positive blessing of the greatest servant. The Lord put Ananias right, and I believe it is characteristic of the way that difficulties, which seem hard to overcome, will be settled, if the Lord has His way.
JCT Was this feature seen practically with Paul? It says, “And straightway in the synagogues he preached Jesus that he is the Son of God”.
JT The thing should be done at once if it is to be done. With regard to creation we can understand how much would be done quickly, and what a wonderful product we have. So in the moral system, as the work of the Lord has to be done, it should be done quickly.
CH It would appear that Ananias got the gain of the Lord’s adjustment, for he himself said to Saul, as recorded in Acts 22, “And now why lingerest thou? Arise and get baptised, and have thy sins washed away, calling on his name”. He would help Saul on this line.
JT It shows how Ananias got help. What he says to Saul shows that this matter of washing is another thing that enters into [p. 15] the way.
JM Ananias was characterised by the grace which was operating. He speaks to Saul of the Lord “that appeared to thee in the way in which thou earnest”. That way was not the Christian way.
JT So that Ananias, no doubt, is typical of subjection. We should all be glad to be like him, because he immediately did what the Lord told him to do. It was very necessary, because the Lord had already made an allusion to Saul regarding him. The city was where Ananias was, and if Saul went into the city he would be attended to.
JH You spoke of the importance of hearkening to the Lord’s voice as to what we should do. Is it in the ministry we hear that voice and might we hold back and not answer to it?
JT There is much to be said about that, especially for those who minister, as to getting the right word. The Lord says, “Whatsoever shall be given you in that hour, that speak”, Mark 13: 11. There is more than that in our own case now; we need to wait on the Lord for a word and be sure that we get it; and we should be ready to change if something happens which would indicate that another word is needed. There is much to be said about levitical service at the present time.
JW Does Mary the mother of our Lord excel in this matter of readiness? She says, when a very important communication is made to her, “Behold the bondmaid of the Lord; be it to me according to thy word”.
JT Very beautiful. It shows what a woman she was, and how perfectly she exemplified Gabriel’s remarks as to her.