THE WAY (3)
THE WAY (3)
JT It is thought that what is recorded of Apollos will help us with the general bearing of this chapter which is on the lower line as compared with Ephesus which, as we have seen, is on the upper line, and it affords opportunity to speak of “the way of God”. The chapter also speaks of “the way of the Lord”. The way of the Lord doubtless would lead to the Lord’s supper, but the way of God would lead to His service generally. The epistles written in prison by the apostle, that is, Ephesians, Colossians and Philippians, speak of the heavenly side of the truth, but do not deal with the Lord’s supper or the service of God in the more public character of it, as the epistles to the Corinthians do. We shall need to come to that side, God willing, in the afternoon, because it belongs to the way, the Lord’s supper being attached to the public testimony from the outset. We see this in the end of Acts 2 where the disciples broke bread in the house, showing that it was never connected with the temple, but it is connected with the public character of the service of God. Acts 20 would help us as to this, where it is said that the disciples were assembled, “we being assembled to break bread”, implying the public character of the service. Acts 18 is more initial, and refers to the roots of the work of God at Corinth. Apollos is seen in this chapter, and in the next chapter too, where it is said that he was at Corinth. The way of God is linked up with him in chapter 18.
We have much relative to Paul personally in chapter 18, and there is importance in its coming after Paul’s visit to Athens; this should be kept in mind as dealing with the public character of the work of God. In what is said at Mars’ Hill, Athens,
[p. 34] the creation comes into the way of God. Creation teaches us, as we see in 1 Corinthians 11, where it is said that nature teaches us. Our public or personal appearances, our clothing, our behaviour, all enter into the way of God. Clearly, the way of God is not intended to promote the fashions of this world.
HB Why does John’s baptism come in here and in the next chapter also?
JT It shows how the Spirit of God links on with previous testimonies in the unfolding of the way of God. In the matter of clothing Peter tells us as to what is suitable in women and that necessarily includes the creational facts as to men and women. The man was first formed, an important matter, and although the word man represents both men and women, yet the man is also spoken of in contrast to woman, and he was made first. His ability and his great intelligence are seen in Genesis 2. So that all the previous testimonies are involved in these scriptures and particularly in Acts 17 where we have the record of Paul’s discourse at Athens, a city which represented the learning of this world. This chapter following on that, clearly upholds the way of God, and Paul in his discourse at Athens calls attention to the way of God. He said, “For we are also his offspring”. Men as such are that and consequently should represent God in their clothing and deportment. Then it is not only the way of God, but Paul also speaks about “my ways”. He sent Timotheus to Corinth so that they might learn through him what Paul’s ways were in Christ.
JP You referred to Apollos as representing an independent action of the Spirit. Would you mind saying a word as to how that stands in relation to Paul?
JT He is never seen as a product of Paul’s ministry. We shall see in chapter 20 that the products of Paul’s ministry accompanied him, but [p. 35] Apollos is always viewed as by himself. It says that Paul had begged him much to go to Corinth, but his will was not to go. There were apostolic representatives or delegates, but Apollos never was such and therefore he should be taken as representing what is independent; not of course independent of anything that is right. We see how God can take up a man like him from Alexandria, that is, from Africa, an area which is not particularly distinguished in connection with the work of God, but the work of God was there and Apollos represented it, I think.
FI He comes in as one who waters what Paul had planted?
JT That is what is said, as if Apollos were recognised as a distinguished workman alongside of Paul himself.
FB Would you say that Priscilla and Aquila being found at Corinth was connected with the ways of God?
JT Yes, the governmental ways of God, because Claudius had ordered all the Jews to leave Rome. They are regarded as Jews evidently so far, but whether they were Christians is not stated. There may have been something there, but they were in Rome and all Jews were commanded to leave Rome, not all Christians, but all Jews. They may have had some light, but it seems clear that they were enlightened through Paul.
GB Is there anything today that answers to what you have suggested as to Apollos?
JT It is remarkable how certain things have happened since the Reformation; the great work on the Continent both in Germany and Switzerland and in France and extending down to Italy — a great many were affected, especially in France and Germany. That would not be an independent action, but would be in keeping with the testimony as it came into Europe. The testimony came into Europe [p. 36] evidently at Philippi, apart from what there may have been at Rome. Paul had a vision, and he saw a man in Macedonia who was saying, “Come over into Macedonia, and help us”. Paul was assured that he should go in that direction, which he did. These things that have taken place in Europe are in keeping with that. But in the sovereignty of God Africa also came into blessing. Then in more recent times the work extended to Australia, North and South America, and the West Indies; there may have been a suggestion of all this in the Lord’s reference to “The queen of the south”. This would point to sovereign action, independent action. The Reformation began in Europe, but the work of God in later years extended through other persons in England. Then America was opened up and Australia has been opened up since, and I would say that that is the kind of thing that we should be ready for; what would seem to be independent action, but capable of being linked up with the work of God as already existing, especially in Great Britain and this country.
CH That seems to be an important thing, that whilst there is the independent action of the Spirit, the thought is that it should be linked on with what God is already doing. There would seem to be no result unless this is done.
JT Well, that is what I thought exactly. The principle of co-ordination must be with us or else we shall become national. The work of God is one, and the centre of it is in heaven, which the epistle to the Ephesians opens out.
JM Have the authorities as ordained of God anything to do with the way of God, as we see in Claudius and Gallio in this chapter?
JT Yes, it is stated in Romans 13: 1, “the powers that be are ordained of God”, and we are to be affected in our consciences regarding them too. We would require, however, to proceed to consider [p. 37] Priscilla and Aquila, and the facts in relation to them show that servants may go on with their ordinary employment and yet carry on in the work of God. Paul came to them, and because they were of the same trade, abode with them and wrought. So that we see how brethren can carry on the work of God, and yet go on with their business for necessary purposes.
JCT Priscilla and Aquila were moving in relation to their ordinary occupation, but as available in it to God they are able to help Apollos into the way of God. They appear to come into contact with Apollos and later with Paul as moving in their ordinary occupation. Would God help us in this same way, do you think?
JT They came in contact with Paul and with Apollos in that setting. Paul was working in the same trade as Aquila and Priscilla, showing that God does not necessarily employ trained men for special purposes in the services, but servants can go on in their business and at the same time be with God in His work. God would be pleased to have them in His employment, and being in their ordinary business helps in a disciplinary way.
Rem It is rather remarkable that Paul takes up this trade of tent making. He speaks in another place of being brought up at the feet of Gamaliel, which might suggest what we would call a university man.
JT He was a highly educated man as we see, but in the government of God he was brought down. At Corinth they said of him that his speech was contemptible. He refers later to the greatness of the revelations given to him, but the Lord causes him to be affected physically by having a thorn for the flesh, and although he besought the Lord that it might depart from him, the Lord indicated that it would have to stay.
[p. 38] Ques Would the reference to Paul being with Priscilla and Aquila in their home and also in their business suggest that in the ways of God a good deal of our spiritual education in view of the assembly is obtained in those spheres?
JT Very good. Paul is the first to bring in household baptism. We are told that Paul and Silas spoke the word of the Lord to the jailor with all that were in his house, and they would greatly enjoy the transfer from the prison to his house. They were immediately brought in there and attended to in all the things they needed, the dressing of their wounds and so forth. Then we are told earlier in that chapter that Lydia had said to Paul, “If ye have judged me to be faithful to the Lord, come into my house and abide there”. We are told too, that when Paul was let go from the prison, he went to Lydia, showing that the household enters into the service, and the conversations that take place in it enter into the service.
CH Does this chapter suggest that the ways of God with us are intended to contribute to our being in the way of God more effectively and more intensively?
JT Quite so. It must have been a disadvantage to Aquila and Priscilla being ordered to leave Rome, but they no doubt would be fitted for the great advantages that accrued through coming into contact with Paul at Corinth. They would no doubt accept the discipline and no doubt they grew in the truth on account of it. We can see how, from place to place, they are identified with the testimony, even in the use of the houses they had in the different places. The assembly was apparently in one of them.
CH Would the turmoil which arose under Gallio and the taking of Sosthenes and his being beaten [p. 39] stand over against the comfort there would be in the households at Corinth?
JT Paul, having spent at least eighteen months at Corinth, would have become acquainted with household conditions amongst the brethren, and those of us who are moving about amongst brethren, endeavouring to serve, would have impressed upon us the value of household conditions. The jailor, at Philippi would normally be a hard kind of man but how beautiful the way he attended to Paul and Silas and set the table before them. It would look as if he laid the table himself. How beautiful it is that Christianity affects us in that way, in our houses, the household sphere being adorned in the case of the jailor to the extent even of setting the table.
AH Would the apostle have that in mind in what he says to the Ephesians that he taught them publicly and in every house?
JT Well, that corresponds with what we are saying, and Ephesus corresponded in Paul’s service.
AH In making the remark I had in mind what was said earlier that at meetings like these we should not simply enjoy the time together and then go away and forget it, but what we enjoy together should have a place in our conversations in our houses.
JT Quite so. These occasions of three days and three nights, eating and drinking together, and living together, and conversing together, are blessed of God. They are more frequent in the Dominions than in the home country here, and I believe God would promote them, and the brethren would be thus thrown together. The truth is usually brought to bear on the households so that right conduct should be there.
ACSP Should it be noted that whilst Priscilla and Aquila moved to Corinth in the government of [p. 40] God, it was as a result of their contact with Paul that they move on to Ephesus. I wondered if that would suggest that as the testimony has a greater place with us we hold things here more lightly?
JT Quite so. It is noticeable that they did move. We should note verses 18 and 19, “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea; for he had a vow. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews”. You can see that Paul was peculiarly linked up with these two, and henceforth we shall sec that these two persons were equally profitable in the service, and wherever they went they were noted as having a house. Each is mentioned first equally often, which is remarkable, as illustrating what these two meant as linked with Paul here. It seems as if he took them with him as far as Ephesus.
JE What is in your mind as to Aquila and Priscilla being left at Ephesus?
JT Doubtless Paul had them in mind. He came back to Ephesus of course; it says in chapter 19, “And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus ...” It is difficult to say much beyond the facts that are given, but these two persons were distinguished in the service of God, especially in the question of care. We can see how skilfully they dealt with Apollos. It says of him, “He began to speak boldly in the synagogue. And Aquila and Priscilla, having heard him, took him to them and unfolded to him the way of God more exactly”. It would look as if they were linked together in the work and were useful [p. 41] persons.
JE Would the household serviceability at Corinth have anything to do with this move to Ephesus and help them in relation to it?
JT I would think they took Apollos to their house. I would not think they took him aside in the room. They were household people and they had experience in dealing with persons in that way.
JCT Would the way of God be set out in their household?
JT I think so. What a great thing it was to have these two persons, and how the way of God in the house would be exemplified by them. Doubtless they would allude also to the time that Paul lodged with them.
SG Would Priscilla be an exemplification of the feminine quality as over against the twelve men at Ephesus?
JT Quite so, both are needed. You need the masculine and the feminine to bring out household qualities, although Lydia was by herself apparently. We cannot say whether she was a widow or not but she had the house and was a woman of business, a seller of purple. But Priscilla and Aquila represent both ideas, a man and woman in the house, which is the divine thought. The word is, “It is not good that Man should be alone”, and that is always true.
ECM Is that how the truth of the assembly is worked out? Both the man and the woman in the household?
JT I thought so, and it would fit in with Ephesus, because the truth of the assembly undoubtedly came out there.
HCL Aquila is mentioned first here, would that be in connection with the way of God? In Romans where it is stated that they staked their own neck, Priscilla is mentioned first.
JT They both did it. It would appear that they were thoroughly one. It is an example for us,
[p. 42] especially to brothers and sisters who are married, as to what terms we are on with each other. I think Aquila and Priscilla set out the idea for us, and no doubt they were helped by the fact that Paul abode with them and worked with them.
Rem The work of God moved out from this house as Paul served at Corinth. The work of God extended there, the Lord saying to him that He had much people in that city.
JT Paul abiding with them would augment what he was doing. He would find encouragement and strength in what he was doing. In Romans 16 he alludes to Phoebe, a sister who lived at Cenchrea, and notes her characteristics.
ECM Is it a point that, not only is the service of Aquila and Priscilla brought forward, but there is the readiness of Apollos to be adjusted by that service?
JT That is what is in mind in this chapter. How these two persons served Apollos and then the place he has, as we see in 1 Corinthians 3 where Paul refers to him. It says in that chapter, “for ye are yet carnal. For whereas there are among you emulation and strife, are ye not carnal, and walk according to man? For when one says, I am of Paul, and another, I of Apollos, are ye not men? Who then is Apollos, and who Paul? Ministering servants, through whom ye have believed, and as the Lord has given to each”. These questions raised by Paul by writing to the Corinthians were intended to rebuke partisan feeling, as if the brethren were unduly influenced by certain persons; not Apollos and Paul perhaps, but certain local leaders, for there were local parties at Corinth that influenced the brethren generally. Then he goes on to say, “Ministering servants, through whom ye have believed, and as the Lord has given to each. I have planted; Apollos watered; but God has given the increase”.
[p. 43] It is to bring God in. The apostle speaks of these servants just as servants although he goes on to say we are God’s fellow-workmen, showing how the servants may be elevated to that position, even persons such as Apollos as well as Paul.
This whole chapter should be in our minds in considering our subject, so we should touch on the vision. Verse 6 touches on what servants have to go through in the ways of God. It says, “But as they opposed and spoke injuriously, he shook his clothes, and said to them, Your blood be upon your own head; I am pure; from henceforth I will go to the nations”. I allude to this, because it seems that those who are in service should bear in mind that it is the last moment, and matters are going to turn against men. I speak of judgment, that is what it means when it says, “Your blood be upon your own head”. The judgment of God is serious. Then it goes on, “and departing thence he came to the house of a certain man, by name Justus, who worshipped God, whose house adjoined the synagogue”. Notice here that this man’s house is in view. Then it says, “But Crispus the ruler of the synagogue believed in the Lord with all his house; and many of the Corinthians hearing, believed, and were baptised”. That is, the household is seemingly now in evidence; household baptism included.
JG Some have difficulty as to household baptism and I wondered if such could see that it enters into the way; it would help them to the acceptance of it.
JT Quite so. In Christianity there are the two ordinances, namely baptism and the Lord’s supper. Baptism should be in the households of the brethren, but not the Lord’s supper, except as a matter of physical convenience in providing a room for the brethren. The Lord’s supper stands by itself, it marks us out for the service of God, but baptism [p. 44] detaches us from the world, and the household is to be included in the whole position, not merely the head of it, but the whole house. Then it goes on to say, “And the Lord said by vision in the night to Paul, Fear not, but speak and be not silent; because I am with thee, and no one shall set upon thee to injure thee; because I have much people in this city”. The Lord is now coming down to the actual locality and we have arrived now at what we spoke of yesterday; namely, the idea of elders. We see that local assemblies were set up on their own footing, as it were, and are able to continue. The apostles Paul and Barnabas had chosen them elders in each assembly so that the local assembly idea was set up. So the Lord says here, “Fear not, but speak and be not silent; because I am with thee, and no one shall set upon thee to injure thee; because I have much people in this city”. The idea is that they must all be secured and Paul would not be content until he had secured them all.
AH What is the bearing of the word of God on the way of God? It is referred to in verse 11.
JT “And he remained there a year and six months, teaching among them the word of God”. I think we have already alluded to the work at Ephesus and the work at Corinth. The work at Ephesus takes on rather the militant idea, whereas the word of God in itself expresses what His mind is; and so it must work out in the way it governs the assembly; it would be the law of the house, for the word of God must enter into that; it sets out the principles that govern the assembly. Paul remained there teaching the word of God; teaching here is very important, teaching the word of God. John’s gospel, as already remarked, is mainly marked by teaching, and in that gospel we see the Lord is first addressed by converts and is called “Teacher” and they desire to be with him, saying, “Where [p. 45] abidest thou? ... and they abode with him that day”. Mary Magdalene likewise recognises that He is her Teacher. Then we have a message sent by Him to the brethren, as if the Lord would take us on and send messages through us as we are taught.
AH Would the word in Deuteronomy 33 as to Moses being king in Jeshurun illustrate it? The word is, “Yea, he loveth the peoples, all his saints are in thy hand, and they sit down at thy feet; each receiveth of thy words”.
JT Very good. What a chapter that is! Yet the twelve tribes refused to go on in the light of purpose. Still the work of God stands and it can be said, “What hath God wrought!”
JE You referred to eldership. Would that be seen in the house of Stephanas? The saints were to be subject to such. Were the moral features of eldership seen there?
JT Very good. You are alluding to 1 Corinthians 16: 15. “But I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and they have devoted themselves to the saints for service), that ye should also be subject to such, and to every one joined in the work and labouring”. That shows how households acquire power, moral influence and respect because they have been devoted to service.
Now it goes on to say in Acts 18, “The Jews with one consent rose against Paul and led him to the judgment-seat, saying, This man persuades men to worship God contrary to the law. But as Paul was going to open his mouth, Gallio said to the Jews, if indeed it was some wrong or wicked criminality, O Jews, of reason I should have borne with you; but if it be questions about words, and names, and the law that ye have, see to it yourselves; for I do not intend to be judge of these things. And he drove them from the judgment-seat”.
[p. 46] Gallio was used in that way and so the apostle was thus relieved. These things are to be taken into account. It refers to the powers that be what they may do and what they may not do.
JCT As being in the way can we rely upon the operations of God to restrain the powers that be? I was thinking of the word, “He ... reproved kings for their sakes, saying, Touch not mine anointed ones, and do my prophets no harm”.
JT Quite so. We get that throughout Acts. We shall see it in chapter 19 where the town clerk at Ephesus helped the apostle. The work of God went on and God was watching over everything and overruling.
JW Might we be helped in that connection by what we are? The town clerk at Ephesus testified as to Paul and those with him saying, “Ye have brought these men, who are neither temple-plunderers nor speak injuriously of your goddess”.
JT Quite so. He becomes apologetic for the servants of God. ‘They are not temple-plunderers’, he says, and yet he says that the goddess fell down from heaven. That was a lie, but we can see how God overrules things. It says that “he who now letteth [or hindereth] will let, until he be taken out of the way”, 2 Thessalonians 2: 7.
JW I thought that as we are faithful, our conduct and conversation should be a help if the authorities have to do with us in any matter.
JT Quite so. So that you have to regard the powers that be and be thankful for them. We have had evidence of the truth of what you say for the past number of years, and we have seen that God came in and affected certain men in the right direction. They are not with us, but they moved in the right direction, and everyone who knows the facts knows that God was [p. 47] in it.
JCT God came in for Abraham with Abimelech in Genesis 20. God said to Abimelech in that in, stance, “He is a prophet, and will pray for thee”.
JT Quite. So that the word is, “Touch not mine anointed, and do my prophets no harm”.