FELLOWSHIP, LOCAL AND GENERAL
[p. 45] FELLOWSHIP, LOCAL AND GENERAL
1 Corinthians 1:1 - 3; 2 Corinthians 1:1 - 5; Galatians 1:1 - 5; Colossians 4:16
I thought we might look at the thought of fellowship in its local and general aspect. The opening verses of these epistles, 1 and 2 Corinthians and Galatians, remind us that fellowship is not only local, that is, it is not only to be experienced and enjoyed at a particular locality, but that it is universal. The first epistle speaks of “all that in every place call on the name of our Lord Jesus Christ, both theirs and ours”. The assembly at Corinth is addressed, but these words are added indicating the universality of the fellowship. Then there is the second letter which is more limited to a province, “the assembly of God which is in Corinth, with all the saints who are in the whole of Achaia”, but which extends beyond the assembly addressed. Then in Galatians, “to the assemblies of Galatia”, not addressing any one of them, but all of them; in the district or province the assemblies are addressed as on equal footing. Then in Colossians we see how the nearby meeting, the assembly of Laodiceans, is linked up with the assembly. The earlier verses might have been mentioned, verse 13, “For I bear him witness that he labours much for you, and them in Laodicea ... . Salute the brethren in Laodicea ... And when the letter has been read among you, cause that it be read also in the assembly of Laodiceans, and that ye also read that from Laodicea”. Colossians 4:13,16. Both letters were to be read in each meeting. But the first address, 1 Corinthians, is to be considered first. What the apostle has to say to this assembly is meant for all the brethren, all the saints, so what happens among the saints is a concern to all. Then in the second letter we have something more limited, that is the area, or province. Both letters have discipline [p. 46] in mind. So that matters of discipline are particularly to be before us wherever they are, especially in meetings near by; they are our affair. Then if it is a matter of doctrine, the whole province might be affected by bad doctrine; that is what occurred in Galatia. Then in regard to Colosse and Laodicea, it is more the salutations and ministry of the servant, so that the letter written to one was applicable to both meetings, showing that there was happy fellowship among them, showing too that there is increased responsibility.
JL You mean what happens in this place would be a concern to all the saints wherever they are?
JT The great general thought of the fellowship is that it includes all the saints. Then there is the idea of proximity: the nearer we are to a place the more we are responsible, for instance in this area, or any industrial area such as Lancashire, the saints are very likely to be affected similarly. So here the fishing industry brings about likeness of feelings and outlook, so that we are all the more responsible to each other to understand each other; what affects one is a common matter to all the saints in the district, but it is also a common matter to all the saints everywhere. The same thing would apply to London, the saints would understand each other in what affects them from an imperial or metropolitan outlook. The outlook and occupation that characterise the place become a means of bringing about likeness of feelings for each other.
WF Would Paul the apostle, and Sosthenes the brother, suggest authority? Is the idea of authority connected with fellowship, the assembly of God implying what is really of God in that city?
JT Quite so. “Sosthenes the brother”. It was blended with brotherly feelings. Authority is not enough. Then in anything that is done we have the whole assembly to reckon with. It is a common [p. 47] matter, it has to be met in a common way. We cannot say, ‘It is not ours, we will keep hands off’. It is the fellowship of our Lord Jesus.
WAS Does in any way the principle of the body enter into this, “If one member suffer, all the members suffer with it”? 1 Corinthians 12:26.
JT That is the very thought of the fellowship. All that brings out how bound up the brethren are. The nearer we are to the brethren the more we would feel every matter as our own.
AM Is that how Paul and Sosthenes come in together? There was lack of power and lack of brotherly spirit at Corinth.
JT Paul brings in Timothy in the second epistle. What a brother he was! Paul speaks of him to them with great affection throughout the epistle.
AM So that it would weigh equally on both sides. So that when fresh ministry comes out let us have it; when fresh help comes in in difficulties, let us have the brotherly spirit to receive it!
JT The assembly is endowed with governments and helps.
GM Is there any special significance in the fact that Sosthenes means vigorous? Would that be the mark of a true brother? I noticed in your prayer you referred to being marked by energy.
JT If this is his name he ought to be vigorous. Energy under those circumstances is to be desired. The gospel of Mark would help us as to this: things are done at once. At the end of Mark we find the young man in white robes at the sepulchre; he represents youthful energy for the service of God.
CM Would this widening out in the second verse of chapter 1 keep us from being circumscribed?
JT What you remark is good. It is a widening out: “to the assembly of God which is in Corinth, to those sanctified in Christ Jesus, called saints”. They are ‘called’, that is, God has made a selection of them, “with all that in every place call upon the name of our Lord Jesus Christ”, meaning that we are addressed as those who depend on the Lord and on His name. “Whosoever shall call on the name of the Lord shall be delivered”. Romans 10:13. There is power on our behalf.
GM So that when difficulties arise that cannot be dealt with, “They beckoned unto their partners, which were in the other ship, that they should come and help them”, Luke 5:7.
JT That is good.
GM We do not very readily do that in this district.
JT That may be a weakness. “They beckoned to their partners”. Luke 5:7. The word ‘partner’ in verse 7 is a different word from the word ‘partner’ in verse 10, which means ‘those who share alike’. We all gain if help comes in. The whole assembly gains. These verses are quite applicable to what we are saying now. In Luke 5:6 it says, “their net brake” — a local calamity — but they knew what to do: “They beckoned unto their partners ... that they should come and help them. And they came, and filled both the ships, so that they began to sink”. Luke 5:7. In verse 10 where it says, “James, and John ... were partners with Simon”, Luke 5:10 that word ‘partner’ alludes to mutual sharing; the other word is more distant: persons near by, ready to help. It is very significant that these difficulties brought about Peter’s confession. It is often the case. The real difficulty lies in some sin not confessed. So here they beckoned to their partners — it is good to call on our partners — and this partner service is rendered. It will be observed that the Lord Himself did not help them to save the fish, that is, He would have them do it. The fish were caught under His direction, but then the Lord does not give any directions as to the ship, as if sometimes the Lord would say, ‘Ye should know what to do yourselves’. They knew: “They beckoned to their partners”. Luke 5:7.
AM Sometimes in a difficulty when we see the way out, we go on praying about it, and we do not do the thing.
JT We ought to know what to do. If we do not know, the Lord will indicate it. These fishermen did know. If a matter happens in C. and you do not know what to do, and there is a brother at P. who does know, why do you not seek him?
GM So that we are adjusted in relation to that matter, and grace and peace follow.
JT In the doing of it God acts for us.
JL What is implied in Peter’s confession?
JT The sense of his sinfulness and the Lord’s holiness. It was he who said to the Lord Jesus, “To whom shall we go?”. John 6:68. He said that, and we see it here, the Lord’s holiness and his own unfitness. So that holiness becomes God’s house for ever.
CM In Acts 27 when they were afraid of going to lose the ship Paul says, “Ye should have hearkened unto me”. Acts 27:21. There was a man of God, if only they had listened to him.
JT Very good. Very often we refuse counsel. The Lord Himself is offering to give counsel, He says to Laodicea, “I counsel thee”. Revelation 3:18. In Psalm 16 Jehovah gave Him counsel: “I will bless the Lord, who hath given me counsel: my reins also instruct me in the night seasons”. Psalm 16:7. Of Nehemiah it says in a great difficulty: “I consulted with myself”, Nehemiah 5:7. That means he was not a party man; he was a wise man; he took counsel with himself. He had an influence with the brethren and the difficulty was mightily solved. In Proverbs 11:14 we are told, “Where no counsel is, the people fall: but in the multitude of counsellors there is safety”. Proverbs 11:14. So it is well to get the brethren together. The Lord may give a word of wisdom.
[p. 50] Ques Are these conditions seen in Acts 18 first with Paul, and then with Aquila and Priscilla, they were able to help Apollos?
JT They were able to do it, a man and his wife able to help a brother. As regards Paul in the ship it says, “Ye should have hearkened unto me”. Acts 27:21. How often we refuse counsel! We should weigh over every counsel.
RS You mean things should not lie dormant?
JT Well, they would fester. Isaiah said about a boil, Put a cake of figs on it. “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death”. James 5:20. If a brother can do that, he does an exploit. James gives us examples of individual exploits. Elias did a similar service, he prayed earnestly that it might not rain. That is an exploit in prayer. So that we are to look about and see what is available in the meetings.
TM So you would not exclude a visiting brother from the care meeting?
JT No, you may be excluding a word for the moment. The visiting brother ought to be judicious.
RS The local brethren would know the case better.
JT Quite so. The Lord would not pass them by either. Well, that is the general thought here in the first epistle. In the second letter the area is reduced to the province of Achaia. This time it is the brother Timothy that is linked up with the apostle in writing, a man known to the Corinthians as having been sent to them.
FI Could what has been said as to the individual exploit apply in this way: some brother in one meeting goes to a brother in another meeting, he can do that without interfering in the local meeting?
JT Quite so.
CM What is conveyed in the expression “in the whole of Achaia”? Is that the place that Paul had in view where the recovery took place?
JT Paul had in mind the whole of the province. He had recovery in mind. Recovery is more difficult than penalty. It would seem that the neighbouring gatherings should be present in this matter: a man who was a terrible sinner was to break bread again, so that the distant meetings were to be one with this.
CM I was wondering if the whole district had been affected by the judgment of the assembly at Corinth.
JT That is a good remark. The district is sure to be affected. The brethren in the district ought to be with that judgment, if it is for right or wrong. So the apostle here is rightly approaching the whole district.
JL Is there anything in the fact that he is writing a letter to them rather than going personally?
JT Well, he wrote because he does not want to be too severe. The letter is to prepare the way for his coming.
JL So it is all the more important that in each letter he is linking a brother with him.
JT It is important. Grace marked the apostle.
Ques Is he on the outlook for comfort and encouragement here?
JT That is what is in view in the second letter. So there is the selection of Timothy instead of Sosthenes.
JL Timothy would have genuine feelings for them.
JT These are the men that we should look for.
GM Is there a possibility of brethren not coming into line with the care meeting and matters being discussed outside of the care meeting?
JT The care meeting is never final, nor should it ever reach a decision. Major matters should always [p. 52] be regarded at the care meeting as proposals, never final. If there are any brethren discussing about them afterwards there is no principle involved; advice in the interval may be of use. What I think is most destructive is the lack of loyalty. A brother says, ‘I go with that’, and when the care meeting is over he again expresses his doubts. That is what is destructive! We ought to be men. “Quit yourselves like men”, 1 Corinthians 16:13. Do not be different outside of the meeting from what you are inside! We ought not to be vacillating. We were speaking of Jonathan in one of the meetings, how manly he was; when David was in danger he went straight to his father and told him that David was not worthy of death. He jeopardised himself. He faced his father as a man. To say what we think is one thing, but in the multitude of counsellors there is safety. Another brother might have different information.
GA Would you say the care meeting is the proper place to express any information that we may have? There is a danger of a party spirit otherwise.
JT Quite so. We ought to be men; we ought to mean what we say.
Ques Does not Rehoboam show us the danger of divided counsel? He first took counsel with the old men, and then with the young men and finally he lost the people.
JT I am glad you brought that in. I have often thought about Rehoboam. He first consulted with the old brothers, and then he took counsel with the young brothers, those who were brought up with him; they gave him different counsel, counsel that was disastrous. If Rehoboam wanted counsel he should have had the young and the old together. The old brothers might have convinced the young men that their counsel was not right. So at the care meeting it should be the old and the young taking counsel together.
[p. 53] Ques Would it not be right to use pressure in the care meeting?
JT What do you mean by using pressure? One might persuade a brother as to right or wrong. Counsellors are counsellors; they take counsel with others: “In the multitude of counsellors there is safety”. Proverbs 11:14.
CM Would you say the great danger is in listening to two different kinds of counsel as Rehoboam did? The danger is the clique business.
JT Rehoboam should have had the old and the young brothers together. The young brothers by themselves gave disastrous counsel. There was pride there.
CM So with Paul in the ship; the owner’s counsel was selfish counsel.
JT The owner had a different outlook. “Ye should have hearkened unto me”. Acts 27:21 If the assembly refuses to listen to Paul it is shipwreck. His are the last words as, to assembly discipline.
AM What about the legal teaching in Galatia?
JT The legal teaching enters into this. The knowledge of God would deliver us from legality. The whole province had been affected by the leaven of legality. So the apostle addresses all the saints in the assemblies in it. It is to indicate that a certain locality may be affected by a certain evil. If we see the thing arise we must set our faces against it at once.
Then the Colossian matter is rather happy. It is a question of interchange of the happiest kind. They seem to be in very happy relations with the other meetings. The apostle speaks of Epaphras, of whom he says, “He labours much for you, and them in Laodicea, and them in Hierapolis”. Colossians 4:13. Those were the adjacent meetings. This brings out that the brother who resides in the locality is concerned especially about the brethren in the neighbouring meetings; so [p. 54] the brethren on the coast here have a special concern for one another. Then he says, “Salute the brethren in Laodicea” Colossians 4:15 — Paul, the great servant who loved them all, asks the brethren in Colosse to salute the brethren in Laodicea — “and when the letter has been read among you” — it is read to all, possibly at the end of a prayer meeting — “cause that it be read also in the assembly of Laodiceans, and that ye also read that from Laodicea”. This speaks of the happy state that exists between nearby meetings.
TM Could you please tell us the procedure of an assembly meeting? Do we wait on the Lord for a decision?
JT The decision is in the assembly: “Whatsoever ye shall bind on the earth shall be bound in heaven”, Matthew 18:18. The assembly does it, and heaven recognises that. The facts are presented as briefly as possible, and the judgment which scripture would require is stated. That is final; heaven recognises that.
TM It would be a solemn thing to go against that.
JT It would indeed.
RS So in the care meeting we would have a thing properly understood before it comes to the assembly.
JT Yes. As was said, “In the multitude of counsellors there is safety”. Proverbs 11:14 It is not decided, it is only proposed.
AM So it would be the facts that the assembly is to go by.
JT Every word would be established.
Rem So I could not say at a care meeting that I would not break bread with a brother.
JT If you do that you put yourself out of [p. 55] fellowship.
TM Would you ask the one who might come under discipline to be present at the assembly meeting?
JT He should be there. “Those that sin convict before all”, 1 Timothy 5:20. If he is not there he exposes himself; he ought to be there.
Rem When a legal matter came up in Acts 15 the elders inquired into it first, and then it came to the assembly.
JT Very good, they inquired into it first. But Paul tells them everything that was very happy; he would have no natural feelings to hold and upset the brethren.