THE WAY (2)
THE WAY (2)
JT There are certain further features which occur in Acts 9 which should be noted as they also enter into the idea of the way and the bearing of it on those who serve. So we have these attempts on Paul’s life in the paragraph beginning with verse 22, the saints coming in to help him. It says “the Jews consulted together to kill him. But their plot became known to Saul. And they watched also the gates both day and night, that they might kill him; but the disciples took him by night and let him down through the wall, lowering him in a basket”. On his arrival at Jerusalem, we learn that the brethren were in doubt as to him. It says “all were afraid of him, not believing that he was a disciple”. Then we have Barnabas introducing him to the apostles, as if to remind us that leading men among the brethren are to be known; younger men are to make their acquaintance. We learn elsewhere that Paul went to Jerusalem specially to see Peter and spent fifteen days with him. Then another attempt to kill Paul occurred and “the brethren knowing it, brought him down to Caesarea and sent him away to Tarsus”. In these occurrences the Lord is showing what He can be to those who serve Him, even in regard to their bodily condition and the danger of possible damage through satanic attacks. Then we are told, “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”.
It is to be noted here in Acts 9: 31, that we have a definite section reached. Paul is secured personally by the Lord and taken care of by these brethren, and the Holy Spirit comes in in the way [p. 17] of comfort. We are also reminded here of the metropolitan feature of the testimony at the beginning, how the assembly was regarded from that point of view. This section would seem to end it, although there is some doubt as to the plural word “assemblies” here. The definite change which affected the assembly as set up locally is seen in Acts 14, when Paul and Barnabas definitely chose elders in each assembly. The idea of local assemblies, beginning with Antioch (Acts 13), was definitely recognised in chapter 14, and the means of their support through eldership. This is the first reference we have to eldership in the assembly and it would be a part of the way. In Acts 9 there seems to be a doubt about the use of the plural word “assemblies”, so it is important to bear in mind that the Lord still maintained in Jerusalem something in the sense of control, which ultimately would be replaced by eldership in each local gathering.
AH Is the assembly to be guarded against this feature of metropolitanism?
JT The Lord was still recognising Jerusalem, but the probable use of the plural word “assemblies” may signify that the local idea was coming to light. Chapter 14, however, is definite; “having chosen them elders in each assembly, having prayed with fastings, they committed them to the Lord, on whom they had believed”. Then Paul and Barnabas moved on as if the work were finished.
MAW Has eldership in mind the preserving of things in an assembly way?
JT I think so; the local assembly character, rather than the unifying of assemblies, which the apostle speaks of to the Corinthians in saying “thus I ordain in all the assemblies”. At the beginning of the revival in which we now have part, the gatherings were large, and were not at all limited in size,
[p. 18] but in recent times the Lord has raised with us the question of the size of gatherings. It has become clear that the matter was of Him and it has proved profitable that there should be limitations as to size. In the gospels it is said that the Lord divided those whom He would feed into fifties and hundreds, but fifty would apparently be the lower limit and would be the most profitable number for the exercise of assembly service God-ward. I think brethren have proved this, and it is to be hoped that it will continue. Years ago in this city there were only two or three gatherings, and in fact at the beginning there was only one, and it was large, and this was the case generally throughout large cities, but it has been found that limitations in the size of gatherings has proved helpful.
Ques Do you think it wise to adhere to that even at special meetings when there is a large influx of visitors?
JT If it be a question of assembly service I should say, By all means. The gatherings should be kept small, as near as possible to what the Lord indicates, that is fifties; so that one was added here during this week-end because of the influx of brethren from different parts. In America the same thing is done and has proved to be profitable, for large meetings in these special times become unwieldy. Years ago at large meetings we used to have two or more cups, and more than one loaf, but the Lord has helped us as to the order which should govern assembly service, involving the size of meetings. I mention all this because of the reference we have made to the use of the plural word in Acts 9: 31: “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”.
FI In what way would you say is assembly service increased by meetings of smaller size?
JT Well, take the prayer meeting here tonight; we shall have companies in the different rooms, but if we were all together in one room we would not have nearly so many prayers in the space of an hour or so. So too, in all services God-ward on the first day of the week, the increase is very great in what is for God.
FI The increase therefore is because a much larger number take part.
JT Yes, particularly in relation to the service of God, but a meeting for the ministry of truth like the one we are now engaged in may be any size.
CH How does all this bear on the subject of the way? Is it in view of the continuation of the testimony of the assembly in it?
JT What has been said is to indicate the link with the way. Acts 19 is selected now, because of its allusion to the way. The word appears in verse 9. “And entering into the synagogue, he spoke boldly during three months, reasoning and persuading the things concerning the kingdom of God. But when some were hardened and disbelieved, speaking evil of the way before the multitude, he left them and separated the disciples, reasoning daily in the school of Tyrannus”. The idea is also in chapter 18, and other chapters, but chapter 19 is particularly instructive in regard to the way, because evil was spoken against it. The chapter records the full thought of Paul’s ministry and his way of carrying on, the wisdom that marked him, as we shall see. But first, it is to be noted, that the heavenly side of the truth is particularly in mind in this section; it is the Ephesian section, that which rises to the full height of God’s thoughts. “God ... has raised us up together, and has made us sit down together in the heavenlies in Christ Jesus”, Ephesians 2: 6. That is a matter of great importance in the way, for it involves God’s preparation for our heavenly place. That will be our ultimate position in eternity, of course, but God is preparing us for it now, and it enters into the way things are done.
In verse 1 we read, “And it came to pass, while Apollos was at Corinth, Paul, having passed through the upper districts, came to Ephesus”; that is an allusion to servants serving in certain sections under the Lord, Apollos being a sort of free servant, not specially linked up with Paul, such as Timotheus, Titus and several others were. What is said as to the labours of Apollos brings out the independent action of the Spirit in the service. He was a man brought in at a particular time, who served on the lower line; the Corinthian line, which is to be looked at later. It is a line which has to be attended to, but Paul is serving on the higher line, the upper line; as it says, “having passed through the upper districts, came to Ephesus”. So that what we have to say at this time will deal with the heavenly side of the truth, and the ministry that bears on that.
GHP How is Paul’s entry into the synagogue, as referred to in verse 8, to be understood? What is the force of it and has it any application to us?
JT It would be in accordance with the way beginning with the first chapter; indeed we might refer back to the end of Luke as regards the ascension. Luke reports the ascension in his gospel, and he also records it in this book, but in the end of Luke, as pointed out already, the ascension seemed to have taken place the first day that the Lord rose, as if the Lord would hasten it on account of the great matter before Him; the evangelical feature, and the gathering feature of the dispensation. So Luke 24: 50 - 53 says, “He led them out as far as Bethany, and having lifted up his hands, he blessed [p. 21] them. And it came to pass as he was blessing them, he was separated from them and was carried up into heaven. And they, having done him homage, returned to Jerusalem with great joy, and were continually in the temple praising and blessing God”. That seems to be an example for them in later years. The temple was recognised in the beginning, as it says in Acts 2: 46; “and every day, being constantly in 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”. God, in mercy, I would say, and in patience toward Israel, continued to have His apostles and others serve in the temple with a view to securing a remnant. It would be a matter of sovereign mercy, the Lord securing a remnant, and so it is said of the Lord that He “added to the assembly daily those that were to be saved”; meaning the remnant of Israel. (See footnote in the Darby Translation). Paul constantly alludes to them, and that the gospel was for the salvation of the Jews, and I believe that is what is meant here. “And entering into the synagogue, he spoke boldly during three months, reasoning and persuading the things concerning the kingdom of God”. But then the time had come to discontinue this practice, as we see also at Corinth. Here it says, “But when some were hardened and disbelieved, speaking evil of the way before the multitude, he left them and separated the disciples, reasoning daily in the school of Tyrannus”. We should notice the word daily, it occurs in the second chapter, too.
Rem He teaches two years in the school of Tyrannus, but he only stays three months in the synagogue.
JT Well, that would be a matter of apostolic or levitical wisdom in these matters, the way things [p. 22] are done. The Lord helps the levites in what is done so that they act wisely. I should think the school of Tyrannus was an advantageous position. We can see what great work was done there.
AM The separation of the disciples here looked like a break-up. I wondered if there was anything like this in the present movement of the testimony; for instance in the stand that Mr. Darby had to take against those who opposed the truth.
JT It was a principle belonging to the way, and is so still. Paul speaks in 2 Timothy 2: 18, 19 of certain “men who as to the truth have gone astray, saying that the resurrection has taken place already; and overthrow the faith of some. Yet the firm foundation of God stands, having this seal, The Lord knows those that are his; and, Let every one who names the name of the Lord withdraw from iniquity”. He speaks of withdrawal, and that is what the apostle did in Ephesus. It was not a break-up, and we have had what looked like that during the last one hundred and fifty years or so. We had what might be called a very great break-up about 1845, but it proved to be part of the way. Brethren, especially Mr. Darby, withdrew at Plymouth on account of evil there, and then they withdrew at Bethesda in Bristol. Since then we have had other such withdrawals, for the word is, “Let every one who names the name of the Lord withdraw from iniquity”.
FK Each separation, instead of being a break-up, really strengthened the position.
JT Certain had “gone astray, saying that the resurrection has taken place already”; and had overthrown the faith of some. “Yet the firm foundation of God stands, having this seal, The Lord knows those that are his; and, Let every one who names the name of the Lord withdraw from iniquity. But in a great house there are not only gold and silver [p. 23] vessels, but also wooden and earthen; and some to honour, and some to dishonour. If therefore one shall have purified himself from these, in separating himself from them, he shall be a vessel to honour, sanctified, serviceable to the Master, prepared for every good work”. And then to complete that point the apostle says, “But youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart. But foolish and senseless questionings avoid, knowing that they beget contentions. And a bondman of the Lord ought not to contend, but be gentle towards all; apt to teach; forbearing; in meekness setting right those who oppose, if God perhaps may sometime give them repentance to acknowledgment of the truth, and that they may awake up out of the snare of the devil, who are taken by him, for his will”. As the separation takes place under these principles, I would say that the position is strengthened.
CH Is your thought that a feature of the way is the development of the truth of the assembly and the opposition that arises only leads to an increase on that line?
JT That is what we get here. The effect of the separating is clearly indicated. But it is well that we should go back to the beginning of the chapter, to look at the persons whom the apostle encountered. It says, “and finding certain disciples, he said to them, Did ye receive the Holy Spirit when ye had believed?” Now before going to that point we should note the “upper districts”. We have already touched on that as alluding to what is heavenly. The work of Apollos would be at Corinth, and on a lower level. Ephesus is on an upper level, alluding to the heavenly side of the truth. In this chapter Apollos is at Corinth and “Paul, having passed through the upper districts, came to Ephesus”, and the sequel shows that Ephesus itself alludes to the [p. 24] heavenly side of the truth, both as to Paul’s ministry personally while at Ephesus, as well as the epistle he wrote to the Ephesians. So he says “Did ye receive the Holy Spirit when ye had believed?” This is a matter of great importance as an element in the way; that is, the reception of the Holy Spirit, and whether there are those who have in some sense believed, and yet have not received the Holy Spirit.
HB Do I understand that the reception of the Holy Spirit has to do with the heavenly side of the truth?
JT Well, not necessarily, because it has to do with Christianity as such in all phases. The Holy Spirit is essential to Christianity, and it is essential to the proper state of the believer under all circumstances. So that it rather comes up as a matter of importance doctrinally. Whether we all have the Holy Spirit is a practical challenge, just as the apostle challenged these brethren who were disciples of John.
CH So it is essential in order that we should have an intelligent part in all assembly matters.
JT Exactly, and then another thing, the lack of full light as to the Christian doctrine, which corresponds with what is current today among the so called sects, in which there is also much teaching that is not scriptural, and the persons affected are the subjects of the work of God, but they have not received the Spirit, because of the effect of that teaching.
FI I would like to know the difference between what is said of Apollos that he was “instructed in the way of the Lord”, and then Aquila and Priscilla unfolding to him “the way of God more exactly”.
JT Apollos comes into chapter 18 which is on the lower line as already remarked. Apollos had part in that lower line in his service, whereas Paul is now on the upper line. The question of the Holy [p. 25] Spirit raised here involves both lines, Corinth as well as Ephesus, but in Paul’s ministry at this particular point he raises this question, and undoubtedly it was in view of the remnant, the Israelitish remnant, that they might be added. And not only so, but that he might have a working set of circumstances in the work he was engaged in, which was part of the way. God has come out to work and He is taking on these people: He is not working by Himself. Divine Persons are not exactly working by Themselves independently; God would link on with His people. As persons are converted, born again and receive the Holy Spirit, God would link them on with what He is doing. I think we see that in John 4, where the Samaritan woman is converted and comes to know the Lord as the Christ; she left her water-pot and went her way to the city, meaning she was herself a vessel, she belonged to the system immediately. I think that is the point in this chapter. He would have every one of us as fully fitted in the power of the Spirit, and Apollos was to be fully fitted.
JnoG Is it possible always to distinguish between a believer who has the Spirit and one who has not?
JT Well, it is not always simple. Speaking from experience it is certainly difficult. The confusion brought in through unscriptural teaching in the sects renders the position most difficult, and therefore we have to be more careful as to persons who are to be added. “The Lord added to the assembly daily those that were to be saved”, these are to be regarded as genuine.
ACSP Do you think we should be concerned to speak of the gift of the Holy Spirit in the preaching of the gospel?
JT I should say so. The word is, “and ye will receive the gift of the Holy Spirit”, Acts 2: 38.
[p. 26] Some thirty-five years ago we had real conflict about this among the brethren, as to whether the Spirit was an element in the gospel. It certainly is so presented in Scripture.
FB Is the reception of the Spirit conditional? I was thinking of the scripture in John 14, “if ye love me, keep my commandments. And I will beg the Father, and he will give you another Comforter, that he may be with you for ever, the Spirit of truth, whom the world cannot receive, because it does not see him nor know him; but ye know him, for he abides with you, and shall be in you”.
JT And again Peter at the very beginning says, “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”. That certainly is an evidence that the gift of the Spirit is part of the public proclamation of the gospel. The Holy Spirit is available to faith.
Ques What place has baptism in this matter? It says, “they were baptised to the name of the Lord Jesus”.
JT We are dealing with the way, and the matter of baptism comes into it, as well as the reception of the Spirit. So the apostle here raises this question, “Did you receive the Holy Spirit when ye had believed? And they said to him, We did not even hear if the Holy Spirit was come”. I would say that these men were careless, because John the baptist himself spoke of the Holy Spirit, and from that time until the very time we are reading of, the Holy Spirit had been announced as a gift from God on the principle of faith. Why did these men not know? Is it not like what we have to do with just now? How ignorant people are of the things they should know!
GHP Would the baptism of John link on with the previous dispensation, and is the point here that [p. 27] we have to be careful to get the unique and distinctive feature of the present dispensation?
JT That is what I thought would come up at this particular reading, because it is concerning Ephesus, the most exalted feature of the truth. In Paul’s letter to Ephesus he says, “That we should be to the praise of his glory who have pre-trusted in the Christ; in whom ye also have trusted, having heard the word of the truth, the glad tidings of your salvation; in whom also, having believed, ye have been sealed with the Holy Spirit of promise, who is the earnest of our inheritance to the redemption of the acquired possession to the praise of his glory”. Paul writes as he does, after having had opportunity in the prison at Rome of looking over the whole range of truth, and I believe it was ordered of God that the prison should fit into the way. We should all learn to be restful in meditating on the truth in view of ministering it and to weigh it all very carefully. This epistle written from Rome had, I believe, all these advantages, and Paul deliberately alludes here to the Holy Spirit, and how the Ephesian saints, as recorded in chapter 19, had received the Spirit after they had believed, not as they believed. It was not an automatic matter on their having believed, but was in the order of one, two, three, so to speak. First believing and then receiving the Spirit.
EW Is there a progressive link between the way of the Lord, the way of God unfolded more exactly, and the way of the Spirit here in view of the heavenly side of the truth?
JT Well, there is. The Lord is more prominent in chapter 19. God is more prominent in chapter 18. Hence we have the “way of God”, but in this chapter it is more the Lord, and I think therefore it is a military chapter; that is to say, the truth is brought out on the principle of conflict, great conflict [p. 28] as we have had it already, and the chapter unfolds it.
FB Would the scripture in Isaiah be in line with your thought — “And a highway shall be there and a way, and it shall be called, The way of holiness”, Isaiah 35: 8?
JT Quite. And again, in the same book, “... thine ears shall hear a word behind thee, saying, This is the way, walk ye in it”. It is as if God would say to people who are going in the other direction, “This is the way”, Isaiah 30: 21.
ECM Is the Spirit essential to enable us to move intelligently to the heavenly side of the truth?
JT Well; and I would bring in such as the men in Acts 20 who accompanied Paul in his labours and travels. Among them was Sopater, son of Pyrrhus a Berean. He would be careful about things, weigh matters over, and consult the Scriptures which for us now would be the Old and New Testaments. These men accompanied Paul, and among them was a Berean. Such would challenge things that might be said and if doubtful questions were raised a Berean would say, Where is the scripture? Paul says in writing to Timothy, “cutting in a straight line the word of truth”, 2 Timothy 2: 15.
SG Would this heavenly aspect of the way correspond with John 14, “I go to prepare you a place; and if I go and shall prepare you a place, I am coming again and shall receive you to myself, that where I am ye also may be. And ye know where I go, and ye know the way”?
JT The Lord says in the same chapter, “I am the way, and the truth, and the life”.
AH Is manhood in view of the ministry? It says the number of the men was twelve.
JT Quite so. So Paul asks, “To what then were ye baptised?” This also raises the question whether household baptism is rightly understood. “And they said, To the baptism of John. And Paul said, John indeed baptised with the baptism of repentance, saying to the people that they should believe on him that was coming after him, that is, on Jesus. And when they heard that, they were baptised to the name of the Lord Jesus”. Notice “to the name”; not ‘in the name’, but “to the name” as in Matthew 28: 19. Someone might say that ought to finish it, but it does not, for it adds, “And Paul having laid his hands on them, the Holy Spirit came upon them”. That is part of the way, the laying on of hands. We shall have it later, doubtless, in regard to Paul and Barnabas, that the brethren lay their hands on them. But here it is the laying on of hands in view of the coming of the Spirit.
Ques In Luke 11 the Lord speaks of the Father giving the Holy Spirit to them that ask him. What is the difference between the reception of the Holy Spirit on the ground of asking, and what is suggested here?
JT I would say that in that section in Luke prayer is the leading thought. The Lord was praying, we are told, “in a certain place”. It came in immediately after the incident of Mary and Martha. Probably the Lord felt the peculiarity of Martha’s case, and how pleasing Mary was, and how easily instructed in the truth; she sat at His feet and listened to what He was saying. But the Lord is seen as praying, and the inference is that He was concerned about Martha. If we had only Luke’s record we might wonder whether Martha ever came into the truth, but if we consult John we see undoubtedly that she did, but the prayer recorded in Luke probably was the cause. So the disciples see the Lord praying and say, “Lord, teach us to pray” and the Lord immediately says, “When ye pray, say, Father”. That is to say, He links them on with [p. 30] the Father. And the passage runs on quoting the Lord saying, “How much rather shall the Father who is of heaven give the Holy Spirit to them that ask him?” The idea of prayer therefore ought to be stressed in dealing with souls who have not received the Spirit. It is a question as to what their relations with God really are.
Ques In Luke 11 immediately after the reference to the asking for the Holy Spirit we are told that the Lord Jesus was casting out demons, and one is dumb. Would there be in that any indication as to the reason why some are not free to address divine Persons?
JT I think that is a feature of Luke, too. You wonder at times at the prayer meeting why people are not praying; you think they are dumb. They need to get the power of speech. Luke does not say that the demon was cast out, but that the Lord was doing it; He was casting out a demon, but the inference was that it was cast out.
ECM It is said of Paul, “Behold, he is praying”. Does that indicate conditions suitable for the reception of the Spirit?
JT Very good; “Behold, he is praying”. It fits in with what we are saying now, and our brother’s allusion to the Lord casting out the demon is important as following on what we, have already had as to prayer. “How much rather shall the Father who is of heaven give the Holy Spirit to them that ask him?” I was thinking of the apostle’s remark in Romans, that the gospel is for the obedience of faith. That is, obedience in persons who had faith. Obedience and faith must go together. In 1 Corinthians 13 it is said that one might have power to remove mountains, but that would not be obedience. There might be faith, but it would not be obedience. Obedience of faith is what [p. 31] is needed.
AG In the gospels the narrow way is referred to and it says that it leads to life, and then life would be enjoyed in the Spirit.
JT Yes, the fruit of the Spirit.
CH Is faith linked with their hearing? It says, “And when they heard that, they were baptised to the name of the Lord Jesus”. Did they apprehend by faith that He was the centre of another sphere?
JT Yes, John directed people away from himself. It says, John stood. He had been doing things, but he now stands, and that would make way for Christ. It is Christ who now does things.
FB Is the recipient of the Holy Spirit always conscious of the reception?
JT I would say he is, in principle. It is difficult to see that he would not be in some sense conscious of it when such a great thing is happening in the soul; there must be something in the sense of consciousness.
Ques Would you please say a little as to what is in mind in connection with the thought of baptism to the name of the Lord Jesus?
JT Well, it is just to bring out that the faith system is to the Lord — to the name. There is also baptism “in the name of the Lord” (Acts 10). That is to bring power into the soul. But “to the name” is making the Lord the object of faith. He is the centre of the system that has been established.
CH This seems to connect with Paul laying hands on them. It adds, “And all the men were about twelve”. Is that a suggestive number?
JT We should not pass that, the number twelve, because Paul is now labouring in the light of divine operations, and Ephesus is especially in mind. The greatest thoughts are now in mind. When we consider the facts that are recorded here, and his epistle to the Ephesians, and what is said as to Ephesus in Revelation, we can see that the greatest facts are [p. 32] in mind in the Ephesian sphere of operations. The number twelve comes in designedly in view of this, that Paul should have that number to instruct; he needed every one of them. It is a great operational or administrative number, and the laying on of hands means administration. “And when they heard that, they were baptised to the name of the Lord Jesus. And Paul having laid his hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. And all the men were about twelve”. It seems as if the stress is laid on the number, because it was in view of administration, and for that the Holy Spirit came upon them.
JnoM Are we to regard the laying on of hands as purely apostolic?
JT I suppose that is so with Paul, as also with the twelve.
AH Would the twelve men provide a concrete expression of the truth of the kingdom of God about which he reasons?
JT Just so. They were now constituted an administrative company, and Paul needed all that. I am sure he welcomed these men. How quickly they were brought into the thing! How careless they had been before, in that they had not even heard that the Holy Spirit was come! But when they heard what Paul had to say, they were baptised and were ready for it. There was immediate action.
AWR Is the way perfectly furnished with the grace of the Holy Spirit; the name of the Lord Jesus and the personnel, the number twelve suggesting love’s activities?
JT I believe love comes into the matter of twelve peculiarly, it really begins objectively.