THE SPIRIT IN THE CORINTHIAN EPISTLES (2)
[p. 368] THE SPIRIT IN THE CORINTHIAN EPISTLES (2)
1 Corinthians 3: 16 - 20; 1 Corinthians 6: 11 - 20; 2 Corinthians 6: 16
JT We are considering at these readings the subject of the Spirit of God in the epistles to the Corinthians. This morning we dwelt on chapter 2, which led us to the remarkable statement at the end of the chapter, “we have the mind of Christ”. The link with chapter 3 in regard to our subject is, therefore, obvious. Saints are said to be the “temple of God”. “Do ye not know that ye are the temple of God, and that the Spirit of God dwells in you?” (verse 16). The Corinthians were the temple of God, not that they were characterised in that way, but they were so abstractly as believers. They had the Spirit, but they were not spiritual, and hence, although they are said to be “babes” in the first verse, it is “babes in Christ”. They had this distinction that they were babes in Christ; that would help them in their minds as to what they were in virtue of having the Spirit. The introduction of the building implied what they were in a collective sense and leads to this remarkable statement that they were God’s temple.
Paul says, speaking of himself and Apollos, that they were 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. So that neither the planter is anything, nor the waterer; but God the giver of the increase. But the planter and the waterer are one; but each shall receive his own reward according to his own labour. For we are God’s fellow-workmen; ye are God’s husbandry, God’s building. According to the grace of God which has been given to me, as a wise architect, I have laid the foundation, but another builds upon it. But let each see how he builds upon it. For other foundation can no man lay besides that which is laid, which is Jesus Christ” (verses 5 - 11).
[p. 369] These statements lay the basis for verse 16, which states that they were God’s temple. The Spirit of God dwelt in them. So that we are now to consider the Spirit in this sense — in the saints viewed collectively — not exactly on the line of revelation as in chapter 2: 10, but as rendering the saints independent of man. We are to look to ourselves and to learn to make room for the operation of this great fact of the temple. The verse in chapter 6 of the next epistle was suggested to be read because it links on with this, and it intimates the important necessity of separation and sanctification as essential to God’s temple.
AMH What do you understand by the “mind of Christ”?
JT It alludes I think to the faculty; we have His power and way of thinking.
AMH Does it enable one to come to a judgment according to Christ?
JT Yes. It is not exactly His mind about any given thing, such as is referred to elsewhere, but that way of thinking. The “we” would imply christians characteristically — persons who speak consciously.
CFI Does this apply to the saints in any given locality?
JT It is general. It leads to our being able to think as Christ does, and, as remarked, it enables us to reach His mind as to anything.
Ques Does it refer to what we have individually or collectively?
JT I think it is a characteristic of christians, as over against what else there might be in Corinth, for there was the Jewish synagogue and the Greek way of looking at things all of which would be contrary to Christ’s mind.
JRF Do you connect it with the thought of unction, as in John?
JT Yes, but unction gives dignity, it renders the saints dignified in their knowledge of things, they are elevated above the ordinary level. “Ye have not need that any one should teach you”, is a point of importance. Christians have a certain superiority in this world. Here it is the mind of Christ — a sure way of looking at things.
JCS The effect of that would be to place the assembly completely outside the range of human wisdom.
JT Making it entirely independent of human wisdom, showing too the answer to the question raised, “Who has known the mind of the Lord, who shall instruct him?” That is to shut out man entirely. “We have the mind of Christ” is stated here to bring in what christians have as having the Spirit. I think the “we” here would allude to persons who experience the thing. It is not ‘ye’, but “we”. Abstractly it belongs to persons who have the Spirit. The apostle does not shut out any christian, the statement implies that someone is conscious of the fact — an important thing in the things of God.
JRF When we reach the judgment seat, we will see things as the Lord views them. Would this be reaching the same end now?
JT It enables us to reach a right thought. Romans underlies all this — the mind is brought in. The believer sees the importance of the mind, “I myself with the mind serve God’s law”. That is a great point to reach. Then the renewing of it in chapter 12, I think, underlies this complete change in the mind, the complete change in the very texture of it, so that the believer proves “what is the good and acceptable and perfect will of God”. It is a process — the result being what “we have”, as stated here.
Ques Would it correspond at all to the breastplate and the Urim and the Thummim as making the mind of the Lord available — the fitting priestly state to get that mind?
JT It means the faculty — you may call it priestly state. It is ability to judge things and gauge things as [p. 371] the Lord would.
EBMcC If the Corinthians had been moving happily, they would have been growing up to this as being temple of God. They should have had the mind of Christ — it would have been normal.
JT Believers in virtue of this get the mind of the Lord as to everything. You could not get it from all persons who may have the Spirit. It refers to the exercise of the faculty, and it is by the exercise of the faculty that each comes into this.
SHB Would the apostle have exercised this faculty in chapter 7 — his own private judgment? But he says, “I think that I also have God’s Spirit”.
JT It is a remarkable passage, and is the only verse in the whole chapter that speaks of the Spirit. It shows that the Spirit is distinct in the christian. God has His own mind in the christian and would impart that mind to him. The christian may be left to himself as regards a point, and he knows that he is left. The Spirit of God would thus bring out what you think and you are honoured in that. It is after all the judgment of one person, an apostle of course, and in that he has not the sense of the Holy Spirit giving him the judgment; it is to bring out what formation there was. The Spirit of God honours the christian’s own judgment, and yet that is, as Paul said, “his judgment” not as binding on others except as in a moral way. He says, “I think that I also have God’s Spirit”. So that we might be sure what he said was right. It is remarkable that the believer is so honoured as to be allowed to express his own mind as distinct from the Spirit of God.
Rem Those who think merely religiously, attaching Christ to the world as is commonly done, and those who think philosophically as the higher critics, for instance, would represent the Jewish mode of thought and the gentile mode of thought, but not the mind of Christ.
JT I think that is how it would stand at Corinth. The Jew would have his own way of judging. We know how Romans 2 places the Greek and the Jew together in [p. 372] that way. The Greek had his own way of looking at things, and the Jew his. Now here we have the third thing, the christian and how he looks at things. You can get the right thought from him only.
JCS Do you think the babes in Christ would suggest the faculty was there but undeveloped?
JT Exactly, as in any babe; there is the potentiality of ordinary intelligence in any babe. However much you might try to educate one of the lower creatures, a dog or the like, you cannot get into him the faculty of a human being, and so christians have the faculty that no others can have. To continue with our subject — the introduction of the collective thought in chapter 3. What the Corinthians were as husbandry and what they were as a building led the way to this question as to whether they knew they were temple of God. The Spirit of God dwelling in them stands in relation to the whole subject of the chapter, because it is a question of the responsibility of those who are regarded as the temple. For us immediately it is a question of our understanding the idea of the temple, of being God’s temple, and whether it is workable now, whether we can get the gain of the temple as that in which there is light, in which there is divine speaking.
AMH Would you mind saying how the planting and laying the foundation lead up to this?
JT They bring in the collective side of the position. The whole of the saints are in mind now. “For we are God’s fellow-workmen; ye are God’s husbandry, God’s building” — that is what they were. Paul had planted and Apollos watered, but God gave the increase. There was actual increase amongst them. Husbandry, I suppose, was more realised than the building, but both thoughts applied, that is, there was growth amongst them. “The earth is the Lord’s, and the fulness thereof”; the fulness springing up through Paul’s planting and Apollos’ watering; but the building was also there. It is in connection with the building that you get the danger [p. 373] of false material being brought in and thus the possibility of corruption. The latter would be bad teaching brought in in an authoritative way; he who did it would be destroyed.
JM Would verse 22 apply to them as temple of God and as having the mind of Christ?
JT You mean these great ministers formed part of the temple? I do not think that is the point, because they were not there at Corinth, neither Paul, nor Cephas, nor Apollos. The point is that the Corinthians were “temple of God”. It is what is local here: “ye are the temple of God”.
JCS God’s fellow-workmen would refer to the apostle and his fellow-labourers, it is not the company.
JT Verse 22 is to show the folly of making leading brothers, or gifted servants, party leaders. They really belong to the saints as set in the assembly to serve.
JM Can the saints be the temple of God without the light of the apostolic teaching?
JT They were the temple in virtue of the Spirit. “Do ye not know ... that the Spirit of God dwells in you?” They were the temple as having the Spirit. If we learn this great principle we may obtain the mind of God as to every matter in any locality. We may have no special gift among us, but there is the means of going on together in the light of this fact — the Spirit of God dwells amongst us.
Ques Is the teaching of this part that those who are viewed as having the mind of Christ are collectively to be viewed as the temple of God?
JT The teaching of chapter 2 underlies this chapter and is connected with the dwelling of the Spirit — “the Spirit of God dwells in you”. It applies to the local assembly at Corinth. This fact would render them independent in this sense, even though there might not be any special gift. It is to work out according to the instructions given later in the epistle. They were to come together — the whole assembly is stressed — and [p. 374] when the whole assembly comes together in one place this truth would work out.
Ques Do you mean that meetings in every locality, no matter how small, have this characteristic feature?
JT That is the point, “ye are the temple of God”. The Corinthians were in a very poor state, yet this can be said of them. It is a great source of wealth and spiritual independency. It is a means of complete independency from man, from clerics and that sort of thing.
WJH That would make the local assemblies available for light from God.
JT It enables us to go on together. It is realised specially as all the assembly comes together in one place. These conditions have not been complied with in large cities and it has occasioned much concern in recent years. There is a danger of overlooking the assembly in a city. It is not a mere theoretical thought; it is a practical thought which should take form as often as convenient and would give room for this principle working out, “ye are the temple of God”. What possibilities there are if it is accepted and we are moving in it! But the whole assembly is to come together in one place. It is not simply coming together “in assembly”, but “the whole assembly” coming together in one place.
CFI Would it make the assemblies in any locality independent of “outside” help in matters of judgment that come before them?
JT You have to watch that. There is only one fellowship, and if a brother be present in a town and he has ability from God — the word of wisdom, or the gift of governments — you want to avail yourself of him, and even if he is not in the town the provision is for the assembly. Gift is not only in the sense of preaching or teaching, but of government and the word of wisdom. In chapter 12 the word of wisdom is from the Spirit and the gift of government is set in the assembly by God. It is set in the assembly, not simply a local assembly, and is available. It is a definite provision. His responsibility [p. 375] would be to act in a seemly way, but a gift is universal, and ought never be shut out — assuming, of course, that he is not morally disqualified.
Ques Would brothers who have a gift of teaching necessarily have a gift of government?
JT Not necessarily. It is remarkable in this very epistle you have the gift of government. Gift is not a question of leadership, but what God gives a man. To shut out gift is independency.
CHH Paul was not local at Corinth, and yet through him help came in?
Rem “Paul, or Apollos, or Cephas ... all are yours”, all available.
JT I have known of able brothers being in a locality, but shut out of a care meeting, because they were not local — that is positive independency.
Ques Would the responsibility for arriving at a judgment be a local matter?
JT “Remove the wicked person from amongst yourselves”. It is a local responsibility and the apostle is helping them to do that according to God.
PL Did Chloe appreciate the possibilities in that connection? Paul, in her mind, was available.
JT That is why she placed the information with him — she knew she was placing it where it would be most effective.
JCS What about the danger of one going into a locality and forming a judgment for the saints there?
JT That is another matter; a word of wisdom from one elsewhere is to assist, not dominate. The responsibility lies with the local brethren. They regard him as a help for the moment. The Lord is to give the judgment to the local company, but He may use the gift He has furnished in helping the brethren. There is a measure of moral authority with one having gift and experience. I am speaking of the thing as it was — no one assumes that now. It is well to have right principles, because the gift is to the assembly — set in the assembly — [p. 376] and it is available therefore wherever the person may be. But, as remarked, responsibility as to local matters belongs to the local assembly, and their judgment should be the result of inquiring in the temple, which as we see here, has a local application.
Rem There is a possibility that Paul might have to come in with a rod.
JCS Speaking of the assembly as the temple of God, that would be true characteristically.
JT It is true of the meeting in the place, and not of a subdivision. No subdivision of the assembly in a city should assume to this — it belongs to the saints in a locality.
JCS That is an important point, involving all the saints together.
JT It is important where meetings are increasing, as in the cities in these countries. Instead of a federation of meetings, each looking after its own affairs, but recognising the other theoretically, there should be a practical expression of oneness as often as you can have it, especially as an opportunity for ministry and the working out of it in the assembly.
Rem It says, “If therefore the whole assembly come together in one place” — it is the whole assembly.
Ques Would the realisation of the unity that exists in a city be experienced through the amalgamation of readings on the Lord’s day afternoon?
JT The more we can get at that the better, the more the saints can get together as a whole — the whole assembly in one place.
JCS Some seem to think that having all the saints together would hinder the development of gift, as it seems to develop more in the smaller meetings.
JT Chapter 14 specially mentions “the whole assembly ... in one place”. All this is to exercise gift — we are told we may all speak one by one. These meetings that have become more and more prevalent in recent years are developing gifts. Brethren are to use their [p. 377] good judgment in taking part and make room for others. These meetings being monthly, or nearly so, enable the brethren to consider for one another and make room for one another. Even if one more gifted is present he can afford to be silent and make room for one of less note.
Ques In inviting one who has a gift to help the brethren on a certain question, if you knew what his mind was, would you invite him to come to a meeting?
JT You mean his mind as to the matter before the brethren. Well, if I thought his mind was right I should be glad if he came, as he would surely be a help.
Rem I take it in such a case the saints generally, having the mind of Christ, would be capable of judging whether that which was presented to them was or was not right. If the person gave a word of wisdom the mind of the saints would be carried.
JT Quite so — if conditions are normal. It is remarkable how when brethren come together humbly and in subjection to one another what is right prevails.
Rem You spoke of the temple character attaching to the meetings in a city. What character attaches to the individual reading meetings in the city?
JT As owning the truth of the temple in the city, a subdivision would get light. They have the privilege of breaking bread in a subdivision, but certainly not to render a judgment — it is a city matter.
JCS Would you encourage us as in cities where there are two or more meetings to have our Lord’s day afternoon readings together?
JT I think it is a good opportunity for the brethren to show their oneness. The assembly in a city is a reality. I believe that is what the Spirit of God meant in chapter 14 — “God is indeed amongst you”. It is not a mere theory.
JCS Do you think it would preserve more even growth in the city than the subdivisions developing each a line of its [p. 378] own?
JT I think it is a pity to see subdivisions doing things differently. This epistle would tend to regularise us — “thus I ordain in all the assemblies”, 1 Corinthians 7: 17.
Ques What is the difference between a reading of the Scriptures and a meeting for ministry, as in chapter 14?
JT I have often thought that our Bible readings are perhaps more characteristic of the latter days than the beginning. It is very doubtful whether they had Bible readings as we have them now, and I think it is to bring out the mutual side. The epistles to the Corinthians are intended to bring out the mutual side. If the leaders or the elder brethren fail, as was the case at Corinth, then what is stressed is the mutual side, and I believe that, by extension, applies to the last days. The official side has broken down and the mutual or conversational side of the ministry has more application and brings in all the brethren. Paul’s first word at Troas apparently was a discourse, and he evidently had much liberty to go on, but after Eutychus falls and is restored, it is a conversation — they conversed. There can be no doubt the whole position at Troas is prophetic, involving the resuscitation of the saints, their being brought back into life. One idea of life is, there is uniform growth. We have here a plantation, a husbandry, the idea is general growth. It is earlier than the thought of a building. In Genesis 2 we have the garden planted first, and given to Adam to dress and to keep, but obviously to make room for growth — the fulness of the earth — the outshining of glory. Then we have the building in view at the end of the chapter, the rib taken out of Adam built into a woman. I believe the resuscitation of Eutychus — he is called a boy after he is resuscitated, and they brought him away and were comforted — is potentiality in a living mutual state of things where there had been a breakdown. These readings, that we have, are pleasing to God in a peculiar way, for they afford opportunity for everyone to come in, especially in local readings in the week and on Lord’s day when everyone can come in and [p. 379] contribute; and I believe that God is blessing them. The earth is bringing forth, as it were; there is dressing and keeping, of course, but there is development of further life.
WJH Would speaking “often one to another” in Malachi correspond?
JT Yes. The primary thought with God in Exodus was, “Let my son go, that he may serve me”. Now Malachi brings that out. It does not say what they said, but “they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him”, Malachi 3: 16, 17. If we apply that today it is very beautiful and ought to appeal to all the young brothers to come into the mutual side of things, to the freshness of life and energy, not simply sitting still. Everyone cannot speak in large general meetings, but in the local readings there is opportunity for all, and as the young brother opens his mouth he finds his place, and there is freshness.
EESL Do your remarks as to the advisability of saints throughout a city getting together on a Lord’s day afternoon apply to a great city where long and expensive journeys have to be made to get together? I had thought we had perhaps reached the point of impracticability where there is a very large number of us.
JT The first thing is to reach the right thought. Then we get wisdom from the Lord as to the application of it. Sometimes the word, “I will have mercy, and not sacrifice”, fits. As we keep the divine thought before us the Lord helps us in detail — He is with us in what we do.
JCS Do you think if the right thought is reached, the ability to execute it will be simple?
JT [p. 380] The Lord gives understanding in all things.
Ques Do you think Lord’s day afternoon is not so suitable for meetings for ministry?
JT Tuesday is usually employed now. The Lord’s day afternoon seems to be very convenient for mutual Bible readings, as we speak of them.
FWW It seemed to be so at Troas. They conversed a long while after the breaking of bread.
JT That helps in regard to these last day conditions. The Lord seems to bless the readings on Lord’s day afternoons.
Ques Could you help us as to which is the more profitable — to take up a special thought or go through a book?
JT The latter is the more general practice. In some places they leave it open on the Lord’s day afternoon, and very happily too, but the Lord is not in this sense any less considerate than we are. We are often too Jewish in our thoughts and bind Him. The Lord is with you when you are with Him. The Lord preserved David wherever he went. If the saints are with God, He is with them, in what they are doing.
CCC Is the meeting for ministry peculiarly local?
JT It is seen as local in this epistle, but after all there is only one assembly, so there should be nothing to hinder the Spirit of God using gift from any part.
JCS Would you invite gift for such an occasion?
JT That raises another question as to whether you are dealing with weekly or monthly meetings or dealing with a special meeting, where the saints might wish to invite their brethren to come. Then I think it wise to make provision for them. The Lord is with us in what we consider to be wise and profitable. The Lord is much more with us than we are apt to think. I think there is a great deal of the Jewish way amongst us, binding things up instead of leaving them open. “Whose soever sins ye remit, they are remitted to them”, John 20. He had [p. 381] confidence in the disciples. Assembly conditions involve the Lord’s confidence in us.
Rem I think it would be a great help to us to see that the Lord leaves things in large measure to His saints in localities to work out.
JT He loves to see it. You can understand how God loves to see His thoughts working out. He loves to see His people moving in love and wisdom. He has part in the proceedings. There was not a boy in Troas like Eutychus, he was an extraordinary boy now. They take him away as if they valued him. That is the idea — what will this boy become?
SHB What should we expect in the ordinary city readings — temple light?
JT Yes. We ought to come together with that understanding that we are “temple of God”.
JCS So in a locality where an inquiry as to a particular matter might be raised, and a desire in seeking light and help from the Lord in the readings and ministry, there would be temple light for the saints?
JT Certainly; another thing is that the Spirit, the Paraclete, is with us. Can we shut out from the Spirit the pleasure He has in standing by the saints as together? One says this and that according to his measure, and the Spirit helps him. One idea of the Comforter is that He is alongside of us; looking after us as thus engaged. He takes what is said, and puts it together, and the result is the saints get the light they need.
Ques Would the thought of the temple include the care meeting?
JT The Spirit of God is with us. He is here to look after divine interests. What a thought that is in the care meeting. He helps in our remarks, as we are dependent.
JRF It is emphasised that “the temple of God is holy”.
JT It is not a place of licence for the fleshly mind. Every meeting is under the surveillance of the Spirit of God, who has first-hand knowledge of what is in the place. What can be of more interest to the Spirit of God in a way than a meeting set for the ordering of the house of God — for the investigation of things, taking counsel, etc? He is with us. But we must be discriminative as to all this, for all meetings are not on the same footing. The meeting of the saints together “in assembly” has the first place.
The second letter, chapter 6, brings out the damage of evil alliances. The temple is brought in there in that connection. There can be no consent between the temple of God and idols. “Ye are the temple of the living God” — not only God, but the living God — showing it is a sphere of life. The living God dwells among us and walks among us. How wonderful that is!
Ques Could two localities come together for a reading?
JT Yes, but you must remember that in whatever locality it is held, the meeting belongs to that locality.
Ques Would it be right to come together thus?
JT Oh yes, it would be quite in order. For this it is necessary to keep in mind the two ideas; that which is general and what is local.