SPIRITUAL INSTRUCTION FOR PART IN THE ASSEMBLY (5)
[p. 231] SPIRITUAL INSTRUCTION FOR PART IN THE ASSEMBLY (5)
Acts 11: 25, 26; Acts 13: 1 - 3; Acts 20: 7, 8
JT It is not intended to dwell upon these scriptures in detail, but to follow up the idea contained in them, in relation to the assembly. It is the assembly we have in mind, and how we are to be in it spiritually. These scriptures bring before us Paul’s ministry. He is the minister of the assembly. It was given to him, and from him we get the full thought worked out in its local bearing in the epistles to the Corinthians, and in Colossians and Ephesians in its spiritual and universal bearing. It is in these we find the full truth of the assembly.
In Acts we have presented the historical facts of how it came into evidence in the course of the testimony; first, in the Lord’s ministry during the forty days, and secondly in the ministry of the twelve, particularly of Peter during the ten days between the Lord’s ascension and the coming of the Holy Spirit; and then what came out after the gift of the Spirit. In the three passages now read we have what is seen in Paul’s ministry. These passages bring out the most salient points.
We should refer to chapter 4, which gives us the last view as to the positive state of things developed under the twelve — the last view of the Pentecostal assembly. It contains features of Acts 2, but here the saints are viewed as “their own”. “And having been let go, they came to their own company”, Acts 4: 23. And we have the form of their prayer, how they prayed. The saints are still intact, and in view of their continuance they are governed by the principle of prayer and dependence. A deep sense of need arose as the testimony proceeded. The saints had need. It is said, “they came to their own company, and reported all that the chief priests and elders had said to them. And they, having heard it, lifted up their voice with one accord to God”, Acts 4: 23, 24.
[p. 232] This prayer is akin to Old Testament prayer, but entirely free from a spirit of revenge, of invoking punishment or judgment. The prayer invokes grace toward man. The saints continue to speak the word of God. “And now, Lord, look upon their threatenings, and give to thy bondmen with all boldness to speak thy word, in that thou stretchest out thy hand to heal”, Acts 4: 29, 30. That is the state of things. The assembly under the twelve retains its character as a new thing replacing Israel, not only arbitrarily, but morally, because it is the greater thing. Paul writes to the Hebrews of this better thing, better than anything they had, better than what was current. This is recorded to show us that what God introduces continues. The ark in Noah’s time went through God’s governmental dealings; so the assembly survives them in regard of Israel. It is due to the assembly as set up by the twelve, to dwell on this, and see how it served; it was equal to the functions that were assigned to it. They were continually in prayer and dependence.
CCE It is not as in a known fixed relationship to God that they pray in Acts 4.
JT No; they address God as Despot, or Master, somewhat on Old Testament lines; but their prayer is replete with grace, judgment is not sought. The saints here are the residence of grace and patience. The assembly is not yet setting out the heavenly thought, but it is fulfilling its office as in these circumstances. There is a word for us in it. If God has instituted anything, it goes through, and can do so only by the maintaining of God’s thought in it, and by being in dependence upon Him. We cannot do it in our own strength. We are powerless, we must have God always with us in it.
In chapter 5 we read of a terrible attack of the devil; but the assembly, Peter being of it, was equal to it, and Ananias and Sapphira are dealt with. In chapter 6 comes murmuring; there was provision for that also. That is how the pristine assembly stands, and it is of the [p. 233] greatest interest and instruction to us to see what is presented in the assembly of the twelve. The thing was complete in itself, it lacked nothing. “The wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb”, Revelation 21: 14. The thought went through. It was real formation, and hence went through, appearing in the heavenly city.
FJF The twelve gates are here visible. There is wisdom to meet any contingency.
JT Heaven is seen here answering the prayer. “And when they had prayed, the place in which they were assembled shook, and they were all filled with the Holy Spirit”, Acts 4: 31. Heaven honours the place where they were assembled; it was not overthrown. It was a felt evidence of God’s answer to the prayer.
LW What is the distinction between the descent of the Spirit in Acts 2, and here where they are filled with the Holy Spirit, the place being shaken? There was no shaking in chapter 2.
JT It is a similar thought. “And there came suddenly a sound out of heaven as of a violent impetuous blowing, and filled all the house where they were sitting”, Acts 2: 2. There was power there, but things were right and thus no need for discipline or reproof of any kind. What was heard was symbolic of power, what was visible symbolises the spread of the truth. “And there appeared to them parted tongues, as of fire”. Fire gives the means of dealing with the flesh which is always present. It was not active, nevertheless fire appeared, for the leaven is latent. It can only be rendered inactive by fire, by the presence of the Holy Spirit. The shaking in Acts 4 was to remind them that power was available, but it was a power that was entirely in their favour, whatever their need. It was a friendly shaking. If things are against us and have to be dealt with, the power for that is there.
FJF Is there a connection in this with the overthrow of Jericho? We see here a power available to bring [p. 234] all down, all outside evil, as Herod, who was brought down later.
JT In Acts we learn the power that is available to us for dealing with what is amongst us contrary to God, and also with what is against us externally. This is exemplified in chapter 12, and all through Acts. Saul of Tarsus is brought down. Herod, as you have said, and also the jailer, are brought down. The shake signifies that you are to feel it; it is there, but on your behalf. When they had prayed, they were all filled with the Holy Spirit. There is nothing alien there. The space is all open for the Spirit to take control.
NR Why do they address God here in an almighty, creatorial character?
JT It belonged to the testimony to bring in the creatorial side, “Lord, thou art the God who made the heaven and the earth and the sea, and all that is in them” (Acts 4: 24), and then they refer to Psalm 2 and are able to apply it. “For in truth against thy holy servant Jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the nations, and peoples of Israel, have been gathered together in this city to do whatever thy hand and thy counsel had determined before should come to pass”. They state the whole position. They pray “And now, Lord, look upon their threatenings”, but they do not add, “Thou shalt break them with a sceptre of iron, as a potter’s vessel thou shalt dash them in pieces”, Psalm 2: 9. The assembly is the residence of grace. “In that thou stretchest out thy hand to heal”, (verse 30), is what they continue to say. It is a great thing to maintain what God has ordained — to keep that going on, intact, and by prayer bring God into it.
LW They address God as Lord. We do not do that.
JT J.N.D. adds a footnote in his translation in regard to this verse in chapter 4. The word “Lord” here means “master” as of a slave. It is One having absolute power. Jude and Peter use it thus. Addressing [p. 235] God as Lord in this way shows their subservience to Him. We too retain that attitude.
HJR When the Lord prayed in John 12, it thundered. Here the place was shaken. Is this more local?
JT The voice seemed like thunder to honour the prayer and agonising of Christ. His soul was troubled. It was not that there was not power in heaven to release Him from what was before Him, but He was here to do God’s will; in Acts, in the shaking, there was practical testimony to the fact that heavenly power was in their favour.
CCE It is interesting to see how they have wisdom to know where to stop in referring to Psalm 2. It reminds us of the Lord in the synagogue reading from the book of Esaias, and stopping short of the words, “and the day of vengeance of our God”, Isaiah 61: 2. How significant of the dispensation of grace! “And he closed the book”, Luke 4: 20.
JT They were rightly dividing the word of truth.
GG How does it apply to us today — being “filled with the Holy Spirit”?
JT Just the same as then. The question is whether we make room for Him. It is a remarkable feature in Acts and in Luke, the thought of being filled by the Spirit, and the allusion is to the fact that there was room made. The way to it, doctrinally, is found in Romans 7, where the analysis is made as to what is in each of us; we are enabled to name the things there and see how God has dealt with them; then they are not allowed a place in us. God has judicially dealt with them, so we righteously disallow them, and in proportion as that is done, the Spirit has place in the christian. His presence ceases to be mere theory, and becomes real power in the soul. “These are not full of wine, as ye suppose”, Acts 2: 15. They were rejoicing in the power of the Holy Spirit.
GG I was wondering whether the tone of their prayer made way for the Spirit to come in.
JT They are very abject in their prayer. They feel [p. 236] they are surrounded by powerful enemies. They refer to this. “The kings of the earth were there, and the rulers were gathered together against the Lord and against his Christ”, Acts 4: 26, and that is in Jerusalem, where these have to be met. All are conscious that it is “in this city” where the enemy is, and they in outward weakness, and so they are abjectly casting themselves upon God. How God loves to come in, and fill every bit of room given to Him!
WS Are the principles of Psalm 24 evidenced in the lifting up of their heads? They are not discouraged nor dismayed, but they come in, in testimony, in view of the system of glory that shall come in.
JT “Lift up your heads” indicates a military position, the helmet of salvation is for the head in defence. They were to make way for the King of glory.
JR The apostles gave witness of His resurrection. Why do they not speak of His ascension here?
JT The full testimony as to that awaits Paul’s ministry. It is the heavenly aspect of the truth. Peter does indeed say of Jesus that He has “been exalted by the right hand of God”. The sending of the Spirit depended on it. But it awaits Paul to bring out the heavenly side. It is Lord and Christ officially from Peter’s standpoint. In writing to the Colossians Paul says “the Christ is, sitting at the right hand of God”, Colossians 3: 1. “Your life is hid with the Christ in God”, and again “have your mind on the things that are above”. Paul shows them how everything for the believer comes out of heaven and stands related to heaven. In Acts 10 Peter was being prepared for this. “He beholds the heaven opened, and a certain vessel descending”, but here, it is yet the assembly as the vessel of grace, God waiting on the Jews. They are there in prayer, asking for power in blessing, not judgment.
Ques Was it right in a sense to say that they were filled with new wine? It is a figure of joy.
JT Peter does not treat it in that sense. He is very forceful in repudiating it. “These are not full of wine, as ye suppose, for it is the third hour of the day”, Acts 2: 15. It is not a parallel thought Peter puts forward, but a great contrast, such as Paul refers to in writing to the Ephesians, “And be not drunk with wine, in which is debauchery; but be filled with the Spirit”, Ephesians 5: 18. Peter was using speech that they could understand.
DS In regard of what you were saying as to the state and position of the assembly here, it seems remarkable that the Holy Spirit did not put out all the truth at once.
JT Quite so. The Lord did not either. He dealt it out as conditions required and as His hearers were able to bear it. Paul told the Corinthians, “I have given you milk to drink, not meat, for ye have not yet been able, nor indeed are ye yet able”, 1 Corinthians 3: 2. We need to discern what people are able to take in. The truth of the assembly came out very gradually. Yet in the earlier chapters we have seen how the assembly answered so far to that for which it had been designed.
HJR Barnabas showed a spirit of discernment as to the time, when “he went away to Tarsus to seek out Saul”, Acts 11: 25.
JT What comes out here is that the spirit of giving continued amongst them. In heart and soul they were one. “And the heart and soul of the multitude of those that had believed were one, and not one said that anything of what he possessed was his own, but all things were common to them; and with great power did the apostles give witness of the resurrection of the Lord Jesus, and great grace was upon them all. For neither was there any one in want among them”, Acts 4: 32 - 34. So that there continued an answer to the mind of God in this great vessel. Except the very doubtful use of the word in chapter 2, the saints are not so far called the assembly, but in chapter 5 we have it so. Whatever one may call it however, in chapter 4 there it is, answering to the mind of God in its service. And there is instruction [p. 238] for us in it, that whatever term may be used to designate us, we should answer to the mind of God. Nobody was in any want among them. There was full recognition of apostolic authority, and of the wisdom vested in them; for those who gave laid the money “at the feet of the apostles; and distribution was made to each according as any one might have need”.
FJF This prayer must be a great comfort to the saints in Russia today, assuring them that the power is still available.
JT And in their favour. God has allowed these conditions. We have to bow to this. If such circumstances are allowed, we must recognise the government of God in them. But our sympathies must be active, counting on God for the needed grace and support for our brethren in the sufferings they are enduring.
WS Is there a comparison to be made in that way between the beginning of Christianity and the end, in relation to the circumstances which had come in?
JT The circumstances are different. Perhaps brethren today do not recognise sufficiently the government of God in Russia and elsewhere. What exists is judicial and we have to accept that. We cannot look for pristine conditions where God is working judicially, but as we bow to it, God will come into these circumstances.
CCE Do you think the government of God has been brought on them on account, partly, of the terribly dead state of the Greek orthodox church in Russia?
JT It is what is seen in Thyatira. “Unless they repent of her works, and her children will I kill with death”, Revelation 2: 22, 23. The orthodox church has come into that. They are of a piece with Rome. In the Mohammedan conquest of Western Asia, North Africa, and part of Eastern Europe the same thing applies. They are under the judicial dealings of God. Because of the state of modern christendom strong delusion will come upon it,
[p. 239] so that a lie will be believed. This, in a sense, has set in already. It is most solemn.
CCE We cannot disregard the hand of God thus seen.
JT Our wisdom, nay, our salvation, is to bow to it. Then God comes in for us.
NR It fills us with deep thankfulness that we are in another country, rather than any of those; where no hindrance is placed upon us.
JT I hope we do all pray for the powers that be, that such favourable conditions may continue. The British system of government, and indeed those of most nations, is favourable to the saints. That is in the government of God, it is a matter of His ordering. God is pleased to work sovereignly in this way in favour of His people and the testimony, and it is of great importance that we should pray that He may continue so to work.
CCE At the time of the fall of the Roman Empire, christians prayed for the Emperor. The alternative was anarchy. So now similarly, we can pray for the powers that be.
JT The saints ought to be alive to current events, seeing how God operates, and pray accordingly. The prayer of the saints here is most intelligent and seemly — asking in the spirit of the dispensation for what was needed to maintain it. And the answer they receive is in full accord with it. We may always look for this if we pray according to His will. Barnabas was a true son of consolation, a great accession, as meeting a great need.
HJR When a name is given, as to Barnabas here, does it suggest the securing of the divine end? Later we read that “the disciples were called Christians first in Antioch”, Acts 11: 26.
JT Yes. “Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation)”, Acts 4: 36. It is the thought of ennoblement. Names are significant as adding distinction [p. 240] to the person, and this ennoblement is by the representatives of Christ. Now one looks for the place Barnabas is to fill. What is the use of knighting a man if he is not to shine in his dignity and to be supported with suitable capital to dignify that ennobled position? We read of Barnabas that “he was a good man and full of the Holy Spirit and of faith”, Acts 11: 24. “Then departed Barnabas to Tarsus, for to seek Saul”. He was giving way to the better man — who, he recognised, was more suited for that particular service. It shows great grace to be able to do that.
JS We see this feature in him in Acts 9: 27. It was Barnabas who took Saul and brought him to the apostles, and declared unto them how he had seen the Lord in the way.
JT He acted nobly, seeing something in that young man. And the apostles evidently valued Barnabas for they sent him forth — that he should go as far as Antioch, where he “exhorted them all, that with purpose of heart they would cleave unto the Lord”, Acts 11: 23. The Spirit of God would occupy us with Barnabas, as fully equal to his new name, and qualified for the service opened up to him, being full of the Holy Spirit and of faith.
FJF Supplying the link between the pristine condition of things and that which was going to come in.
JT Yes. Here we have the apostles yet in their place, chapters 5 and 6, first dealing with evil within, then after that it is said, “by the hands of the apostles were many signs and wonders wrought among the people”. The sin of Ananias and Sapphira was effectively met by Peter. And then the apostles are in prison, and before the council; in chapter 6 the apostles lay their hands on the deacons; in chapter 8: 14 they send Peter and John to Samaria; and Peter answers nobly to the movement of the testimony in chapters 10 and 11, he is amenable to heaven. He says, “Who indeed was I to be able to forbid God?” “Can any one forbid water ... ?” He moves to open the kingdom to the gentiles. “Then hath God also to the Gentiles granted repentance unto life”. In chapter 9 he goes “through all quarters”, and in chapter 11 you have this beautiful link, Barnabas, like a golden tache of the tabernacle. He comes in at the corner, as it were, when this great change was coming about, with its consequent pressure. He feels it and becomes the binding influence, linking on with the gentile movement which had already been owned by the apostles and the assembly at Jerusalem.
WS Paul is brought in at the close of the transitional period, to open up the universal bearing of the testimony of God.
JT Barnabas is the link between the Pentecostal assembly and what developed under Paul, and so the corner did not break — the point where the greatest pressure was. The whole position in Acts corresponds to the tabernacle, showing how things are to be held together.
WS In chapter 10 we see how God is no respecter of persons.
JT And Peter is brought into accord with this: “Who indeed was I to be able to forbid God?” If God is working, let God act. Peter had taken six brethren with him to give additional testimony, lest the enemy should attack at that corner. Barnabas links Jerusalem with Antioch. It is one tabernacle.
HWR The breaking point might have come between Jew and gentile.
JT It is there at that point that the enemy would make his attack; he works on those lines. The Jews would be prejudiced against this movement, and Peter foresaw that, so he took six men with him.
CCE It applies very much today in the extension of divine [p. 242] movements.
JT Yes. There are so many currents in which the enemy can work, national feeling, for instance — the enemy is always watching to take advantage of us in that. In any movement of God we need to be wise and to take precautions. Peter’s course in chapter 10 is an excellent example for us. He says in effect, I did not give the Holy Spirit to the gentiles, I did not even lay hands upon them. God gave His Holy Spirit to them. The brethren had to be brought into line with this. The great point is to see that God is working. “If then God has given them the same gift as also to us ... who indeed was I to be able to forbid God?” Acts 11: 17. Woe to any one who interrupts that!
WS Peter acknowledged how God had come in. In the light of that he throws out the challenge to the brethren in Judaea.
JT And thus he uses the keys of the kingdom, saying, “Can any one forbid water that these should not be baptised, who have received the Holy Spirit as we also did?” Acts 10: 47. They were already in the body. Peter was here making use of the keys given to him of the kingdom of heaven; making use of them because of what God had already brought in. Paul’s teaching was to come later, the Spirit being upon them to that end.
FJF The twelve gates were present in administrative wisdom.
JT Each gate a pearl. That is suggestive of a very refined thought of administrative unity. It agrees with Paul’s ministry. It is one idea, permeating all. The city with its twelve gates is the universal thought.
DS We have difficulty in this country with two, or even more, languages.
JT And two or more national feelings. You have several nations in the union, each with its peculiar prejudices. Thus what we are saying is apropos to the position. The assembly is formed in a refined way altogether above such feeling. The vessel came down [p. 243] from heaven — no two nations there. It was “a certain vessel descending like a great sheet, let down by four corners out of heaven, and it came even to me” (Acts 11: 5), says Peter. God had Peter in mind, that He might fill him with the thought of it and Peter grasped the divine intent. God made Peter what he should be at this particular juncture.
BO'E What is the difference between chapter 5: 14, where “believers were the more added to the Lord”, and chapter 2, where it is the Lord who added?
JT In Acts 2 it is the Lord taking care of the Jewish remnant, “those that were to be saved”. They were added to the christian company, these answering to the mind of God as a place of salvation, “I will give salvation in Zion, and unto Israel my glory”, Isaiah 46: 13. The saved ones were to be there where they would experience practical salvation. Ananias and Sapphira sin in the meantime, and bring terrible discipline upon themselves. Will that hinder addition? “Great fear came upon all the assembly, and upon all who heard these things”. But immediately after that we read that “they were all with one accord in Solomon’s porch, but of the rest durst no man join them”. The test is greater; the discipline did not hinder addition, but made it more valuable. There is danger of absorbing extraneous matter, but where the authority of the Lord is exercised, this will not come in. The natural man does not want discipline, but spiritual men do. Thus we find that “believers were more than ever added to the Lord, multitudes both of men and women”, Acts 5: 14.
CCE We had a remarkable instance here. A brother had to be dealt with, there was confusion in his house and just at that time the eldest girl wanted to break bread; she recognised the assembly was right and not her father, and she came into fellowship.
JT “And the Lord’s hand was with them, and a great number believed and turned to the Lord”, Acts 11: 21. Barnabas “rejoiced, and exhorted all with [p. 244] purpose of heart to abide with the Lord” (verse 23). The Lord’s authority was here, and a large crowd were added to the Lord. A “crowd” is an inadequate thought, especially in view of what was coming in — the assembly as answering to the mind of heaven, and Barnabas recognises that these are ready for such ministry as Saul could give. There was a man God had appointed for this ministry and he was needed now. Barnabas sought out Saul, “And so it was with them that for a whole year they were gathered together in the assembly and taught a large crowd” (verse 26). We get those that were added to the Lord, and Barnabas ministering alone, but now Barnabas and Saul. It is at this point that the thought of being gathered together in the assembly is added.
CCE It was quite clear what would happen; what the Spirit of God had been aiming at.
JT It was a great heavenly thought. The assembly was indeed there, but the truth relative to it had to be taught and learnt; and for a whole year Barnabas and Saul with the saints in Antioch were gathered together in the assembly to this end. Each season would bring its own lesson.
JR Will you say a little more about the different seasons?
JT Seasons affect us, do they not? They have a great deal to do with us. They are first mentioned in their order, in Genesis 8: 22. “Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease”. In each there is a lesson. First, seed time, that is a great lesson to learn, then harvest, then cold coming in; there are chilling things to go through in the assembly. Heat follows. In the realisation of these thoughts, the two names are given — “summer and winter”. Summer and winter are names of heat and cold. Here “a whole year” is mentioned. The teaching suited to each season would have been impressed upon them. How has it been in our own histories? Do we all go through the seasons with God? Paul says, “But perhaps I will stay with you, or even winter with you”, 1 Corinthians 16: 6.
WS The believer is to be instant in season and out of season. We should not allow anything to deter or hinder us.
JT We need to keep up the temperature of the meeting to avoid too much winter!
FJF Seeds germinate in heat.
JT Chapter 13 brings out what there is now in this local assembly — the quality of it. God shows us what is maturing under Paul’s ministry, its principles, and the kind of people resulting from it. The effect of his work is seen in that the assembly is functioning in its true character, ministering to the Lord. Great spiritual power was evident, and results have accrued from the teaching of Barnabas and Saul. In chapter 13: 1 five persons are mentioned, “Barnabas, and Simeon who was called Niger, and Lucius the Cyrenian, and Manaen, foster-brother of Herod the tetrarch, and Saul”, last mentioned, but his work manifest all the same.
HR Is this the heavenly position? It was in Antioch that they were first called christians. Internally, variety marks them.
JT It was not a name of reproach. It is a dignified word as used here. It indicates that the disciples were seen as taking character from Christ, and not now regarded as a sect of the Jews. It is significant that such a name comes out here in connection with Paul. They are ministering to the Lord; this is the first formal mention of the service of God in the assembly. It was a great point reached, looking on to the great function of the assembly eternally (Ephesians 3).
FJF Do you think this is parallel to the tabernacle as set up in Exodus 40, where everything is in perfect order?
JT Yes, as each part was set in its place it was functioning.
JHH Do you think Paul, in a sense, is the continuation [p. 246] of James, who was beheaded (chapter 12)? The Lord selected three — Peter and James and John — to go with Him on the mount; each of these seems to represent something that would be continued.
JT I should not put Paul in the list of the twelve. In the first epistle to Corinthians, chapter 15, the twelve are mentioned, then “all the apostles”, and then it goes on “and last of all, as to an abortion, he appeared to me also”. Paul took a lowly place, as one born out of due time. He does not associate himself with them. Galatians shows, however, that he maintained unity and sympathy with them.
The first two verses of Acts 13 allude to assembly service. What the assembly is to be, is formally owned. There is ministering to the Lord. Prophecy and teaching is not “to the Lord”, but the “ministering” was God-ward. That is what they were engaged in, and as they were fasting, the Spirit of God owns them, and says, “Separate me now Barnabas and Saul”.
WS Is this a definite point reached when the Holy Spirit takes control of the servants: “Separate me now Barnabas and Saul for the work to which I have called them”, Acts 13: 2?
JT Everything God-ward and man-ward issues from this great vessel. It is the bosom of everything, what goes up to God and what goes out to men.
FJF Do they now, as gathered in assembly, come into the fulness of what the Lord had said to Saul at the time of his conversion, “I am Jesus, whom thou persecutest”?
JT You mean the idea of the “I” being His body? The whole mystery is wrapped up in that word “I am Jesus”.
FJF These at Antioch represented the features which Saul had been persecuting in the saints when the Lord referred to them as “me”.
JT Yes. They were His body. The thing is taking form. You can see the bearing of the Lord’s words.
“[p. 247] Saul ravaged the assembly, entering into the houses one after another, and dragging off both men and women delivered them up to prison”, Acts 8: 3. In those houses Saul met Jesus as in His body.
FJF And Saul is now coming into the reality of what was there.
WT Saul is mentioned last in the lists in Acts 13: 1, but in verse 13 it is Paul first, “Paul and his company”.
JT God is promoting him, a lowly man whose name is changed to Paul. This is not done formally, but it is mentioned; “who also is Paul” (verse 9). The name is said to mean “little”, and that is what Saul had become in his own estimation.
WS It shows what the Spirit can make of a man.
JT Yes, if one takes a lowly place: “he that abases himself shall be exalted”, Luke 14: 11.
It is in Acts 20 that we reach the final thought. The brethren were assembled at Troas for a specific purpose; the facts are stated in a casual way. They were breaking bread, but not said to be here “in the house” as in chapter 2. It is significantly stated that they were assembled to break bread — “And the first day of the week, we being assembled to break bread”. Immediately upon this we are told “Paul discoursed to them, about to depart on the morrow. And he prolonged the discourse till midnight”, Acts 20: 7. Here the formal link between the first day of the week and the breaking of bread is established, and it is a mutual matter — “we being assembled”. It is not an official person dispensing the elements. There is no such thought in the institution of the Lord’s supper. “There were many lights in the upper room where we were assembled”. Other distinguished persons were there, but all were included in that “we”. The Holy Spirit would maintain us on this line. And then, before the breaking of bread we must listen to Paul. What he teaches about the Supper is to govern us. This has to be understood in its full setting in the assembly.
[p. 248] This is a chapter marked by love. The assembly is the residence down here of divine love. It needed Paul to put the breaking of bread into its assembly setting, “For I received from the Lord, that which I also delivered to you”, 1 Corinthians 11: 23. The institution of the Supper as seen in his ministry is a heavenly thought; its setting is the assembly as he unfolds it, and it was received from the Lord by Paul.
FJF In this setting the crowd of names are regarded as “many lights”, all reflections of Christ.
JT Yes. Paul was not the only light. The thought is a mutual one, there were many others. He would make much of them in his ministry. Such a brother would make room for others.
AG The great length of his discourse suggests how much ministry is needed on this line, does it not?
JT See how much we have had! The refusal of Paul’s ministry led to ‘open brethrenism’.
JR “About to depart on the morrow”. Why does it say that?
JT It suggests the general attitude in which we are found. We are looking for the end of things. Paul was leaving them. He says later, “I know this, that there will come in amongst you after my departure grievous wolves”, Acts 20: 29. How important it was for them to listen to Paul!
JMB There was no breaking of bread till they had heard the discourse.
JT There were interruptions. Eutychus is mentioned as falling from the third storey and being taken up as dead, but Paul said, “his life is in him”. The potentialities of life were there, and so we may say he was rendered capable of taking up Paul’s ministry. They brought away the boy alive, and were not a little comforted. Young brothers should look especially into Paul’s ministry. “Thou hast been thoroughly acquainted with my teaching” (2 Timothy 3: 10), Paul wrote to Timothy. That is a word to all young ones in the faith.