TIME AND PLACE IN 1 CORINTHIANS
[p. 236] TIME AND PLACE IN 1 CORINTHIANS
JT Time and place seem a feature in this epistle by the reference to the first day of the week. There is a close relation between this epistle and the book of Numbers in the sense that Numbers opens with time and place. “Jehovah spoke to Moses in the wilderness of Sinai in the tent of meeting, on the first of the second month, in the second year after their departure from the land of Egypt”. There is a strong relation between the epistles to the Corinthians, the first epistle particularly, and the book of Numbers in that way.
Ques Has it anything to do with the condition of things?
JT It indicates that the saints are viewed in this letter as here in the presence of the world. The letters to Colosse and Ephesus have a position in the land more in view, and the features I have mentioned are not present there. The Lord Himself, in grace, came in within time limits. There were certain limitations which He graciously recognised, which, after He rose from the dead, are not in view. He is not in any way governed by natural limitations after He rises from the dead, and there is a certain correspondence I think in the position of the saints as left down here in testimony; they are set within the bounds, in measure at least, of limitation, which we have to recognise in the government of God.
Ques Paul speaks about wintering here; is that on the same line?
JT Yes.
W Do you refer to limitations as at the outset? The Lord came in as a babe.
JT Yes; He came into those conditions in grace, and recognised [p. 237] them.
RB Do you think this chapter comes in in the light of all that came out in chapter 15?
JT Yes, I suppose so. There are general features I suppose to regulate us as to our giving.
RB What I meant was that it seems to take up everyday walk down here after he has been dealing with such a wonderful unfolding as we get in chapter 15.
JT Chapter 15, of course, gives us the resurrection in all its bearings, not as applying to us now, as in Colossians and Ephesians, but the resurrection treated of in itself as a subject, going on to the final end of things. This chapter would fit in, I think, with the general ordering of the assembly. Chapter 15 is, I suppose you might say, a subject by itself. It is not the application of resurrection as apprehended by faith, although God does give us the victory, but the subject is treated by itself in all its bearings.
JG Is our resurrection with Him contemplated in chapter 15?
JT No; that is Colossians and Ephesians. Here the resurrection was denied, and the Spirit of God takes advantage of the opportunity to unfold the great subject of resurrection as the triumph of God.
CG Being in the light of it and walking in the truth of it, the saints here are able to continue in the presence of adverse circumstances.
JT Yes, it is not simply that He will give it to us. He gives it, “Thanks to God, who gives us the victory by our Lord Jesus Christ. So then, my beloved brethren, be firm, immovable, abounding always in the work of the Lord, knowing that your toil is not in vain in the Lord”.
CG Apart from this, we could hardly remain here immovable, could we?
JT No, but it is a subject by itself, and the epistle is mainly occupied with the order of God as [p. 238] it should be seen in the saints as set here in the presence of the world.
Ques Does chapter 16 in that way link on with the end of chapter 14, “Let all things be done comelily and with order”?
JT Yes. This chapter gives the order of the assembly. Resurrection is treated as a subject by itself, but it is an essential thing in order that we might be immovable in this position.
RB Is that the object of its being introduced?
JT I think so. It fortifies the soul as to evil, but it is not the saints risen by faith as in Colossians and Ephesians; it is not the present application of resurrection.
S Is the thought of the body in chapter 12 that of the condition of time and place as spoken of in this chapter, what they were characteristically?
JT When the Spirit of God treats a thing by itself, as for instance the body of Christ, then He brings in, as in Colossians, that He is Head of the body, the assembly, but in Corinthians it is the thing in character, so there is no article; it is what they were characteristically, “Ye are Christ’s body”. Hence, as I said, the governing feature in the epistle is that it is set in relation to time and place in the wilderness position. You could not have those features in connection with what appears in Colossians and Ephesians, for they contemplate the feast of weeks, which is not bounded by time. That which is linked up with the work of the Holy Spirit is not governed by time, because it links us with heaven and eternity, that is Colossians and Ephesians in principle. Whereas the order here in Levitical service and the arrangement of the tabernacle has reference to this present position, for that is before men, hence the thought of place and time.
FWF You get the thought of direction here, he says, “as I directed the assemblies”.
JT Yes, that is all apostolic.
Rem You were speaking of the work of the Spirit from the divine side, but here it is the work of the Lord.
JT It is that which is furthered in the activities of the saints generally speaking, but you cannot exclude the Spirit, for the Spirit has a place in this epistle. In chapter 12 we get the Father, Son and Spirit; that is to establish the principle of unity, but generally speaking the position here is governed by the Lordship of Christ.
Ques How would you regard the way in which Deuteronomy opens? You get time and place there.
JT Deuteronomy is wilderness ground. It is education for the land, but it is in the plains of Moab. But when you have the first day of the week mentioned you are at once in the presence of that which is governed by the sun, as you might say, it is one day in the week, one day out of seven. You cannot think of that in heaven; nor can you in the land, as we speak; that is not governed by the sun, it is eternity; the feast of weeks links you up with eternity. It shows the immensity of the scope that is opened up to christians. Whereas this epistle is to regulate us here where evil is, and where God will maintain His testimony in us in spite of the evil.
WGB The collection here was special, was it not?
JT Evidently; for a special purpose.
WGB There is very little said in the New Testament as to collections, is there?
JT There are references in the gospels. The Lord sat over against the treasury, to see how they cast into it.
WGB “But of doing good and communicating of your substance be not forgetful, for with such sacrifices God is well pleased”, Hebrews [p. 240] 13: 16.
AJW Would there be an underlying principle here as to our own collection?
JT I suppose so; this was for a special purpose; but the giving among the people of God is the outcome of love, or should be. It is regulated by the authority of Christ here, by apostolic authority; which is very striking. It is how you should do things here.
RB Does not that verse in Hebrews our brother quoted just now link it up with the Supper?
JT I should think so. Sacrifices suggest a right response on the part of the saints to the love of Christ. The reference to this in the next epistle places it on very high ground, because it says, “They are deputed messengers of assemblies. Christ’s glory”, 2 Corinthians 8: 23. They are the shining out of Christ in carrying a bag of money.
Rem That was not giving the money.
JT No, it was carrying it.
AJW Putting it on the ground, as you say, of apostolic authority, does suggest that what we have is at the Lord’s disposal.
JT Yes. Barnabas sold his property and laid the money at the apostles’ feet; it was for them to dispose of it.
AJW I was thinking of the word in the gospel too; “The Lord has need of it”, Luke 19: 31.
Ques In the parable of the unjust steward the Lord says, “If ye have not been faithful in that which is another’s, who shall give to you your own?” Luke 16: 12. Is that the thought of stewardship?
JT Yes. Only that you see if a man has a million pounds, he can very well give a pound or two; there is no sacrifice at all; that is stewardship as I understand it. A sacrifice is what costs you something. So “with such sacrifices God is well pleased”.
AJW [p. 241] The widow cast in all her living; she is the model. She “has cast in more than all”.
WGB That shows how God takes account of things.
JT Yes, but I think we ought to recognise that it is not only that we are disposed to give, but the question is how you are to do it.
WC How would this work out now?
JT If you have means you are responsible to the Lord for them, and if you do not know those who can dispose of them more wisely than you can, you have to do it yourself. Generally the brethren have wisdom from the Lord to dispose of means.
Rem I thought possibly the Corinthians had no rent to pay, therefore there would be no collection the first day of the week.
EP Do you not think the principle is important that it is as you have been prospered you are to give? It is not to be in a haphazard way, but as you have been prospered.
JT There is a very great consideration in that. As he says elsewhere, it is on the principle of equality. We have to exercise wisdom, and it is, to my mind, very gracious of the Lord to help us with an injunction like this. If a man has a family he has to consider them. It saves us from extreme action. A man might give more than he ought to give.
Ques You suggest this is regulation.
JT It is a gracious regulation for us. It is to help us in what we are doing that we do it intelligently.
JJ Was not this giving too in view of testimony? The Corinthian saints’ sending money was a great evidence of the apostle’s success in his ministry.
JT Yes, in the Lord’s governmental ordering all is turned to account so that the bonds between the gentile and the Jewish christians should be strengthened, and I believe there is a good deal of that at the present time. Things have been allowed [p. 242] of God to happen nationally which are intended to result in a strengthening of the bonds among the people of God universally, so that national bonds are broken down, and the house of God comes into evidence in love, love rising above mere national feeling.
Rem You were speaking last night about universality. There is a tendency among us to be occupied merely with the wants of our little local meeting. You were telling us about German meetings. I suppose had there been any means of communication, it would have been acceptable to the Lord if any money had been sent to them. I suppose our thoughts should go out beyond the necessities of our own local meeting.
JT I think it becomes the occasion of the Lord working in us, which is really the underlying principle of the house of God. You get the injunction: “Let all things ye do be done in love”. What he was ordering was not special to them, it was a catholic idea, which runs throughout the epistle.
Rem I was wondering why the apostle wrote to Galatia and Corinth about collections. The churches at Galatia needed correction because of bad doctrine, and this assembly needed correction because of bad behaviour. He did not write to the Philippians asking them to collect; why is that?
JT I think it is evident they needed this apostolic aid to help them in the working out of love amongst them. Love is the underlying principle, but apostolic authority forms banks in which it is to flow; it is regulated.
WC They needed no exhortation at Antioch to send relief to Judea. Paul and Barnabas had been there.
JT Yes, I have no doubt that the evidence of love at Antioch was largely the result of the presence and influence of these remarkable servants of Christ. They had been there for a considerable time at that juncture, as far as I remember; Barnabas went to [p. 243] Tarsus to seek out Saul, and for a whole year they were gathered together in the assembly and taught a large crowd, and the disciples were first called christians at Antioch.
Ques Should that mark us in this way, that we should be ready for opportunity to minister?
JT Yes, I think so, and then to be sure that you are doing it rightly, to be governed by wisdom, which calls for right information as to what we are doing.
RB Why is the thought of the laying up at home brought in?
JT Well, your wife and children would know what you are doing. Giving necessarily involves home responsibilities. Even although you are head of the house, you cannot act independently. The Lord takes account of every right feeling and sentiment there may be in His people.
RB I go with that thoroughly. I was thinking, as to sending to saints abroad, this would be instruction for us as local gatherings. It is only righteous to pay the rent and to meet the need of local saints that may require help. But we should have something when special contributions are needed, and would not this instruction come in in a case of that sort?
JT Yes, and then what practical help there is when a husband and his wife deliberately take account of their prosperity with which God has prospered them and say, ‘Now this is to be done for the Lord’; there is very great blessing in that.
AJW The apostle calls attention to the house of Stephanas, that the household had addicted itself to the ministry of the saints.
JT Yes, the house that Paul baptised.
Rem Only this is rather wider; the word used for house here would include slaves or servants.
JT Yes; it is an effect of [p. 244] baptism.
Ques. In what way?
JT That those that baptised were addicted to the ministry of the saints.
CG The control of the Lord would become practical. Might not some time have elapsed between the household having been baptised and the apostle’s writing?
JT No doubt.
CG So that children would have grown up.
RB I was going to ask for a little light on verse 8. You were speaking of time and place; it seems there is something more than the mere season and place.
JT Yes. We were speaking of Pentecost, it was apparently one feast (Read Deuteronomy 16: 9 - 12). There is no number of days given, whereas in the other two feasts you have a number of days. I only refer to this as it may help your thought about Pentecost.
RB Really I had more in mind the mention of Ephesus in connection with his tarrying there until Pentecost. I did not know whether there was anything below the surface.
JT It is suggestive, for Ephesus really leads us on to an eternal state of things and heaven.
JJ Would John 7 refer to the point here, “The last ... day of the feast, Jesus stood and cried saying, If any one thirst, let him come to me and drink. He that believes on me, as the scripture has said, out of his belly shall flow rivers of living water”. I thought perhaps the giving here was on that line.
JT Yes, only that is the source from which the rivers flow out; here you have the banks formed in which they are to flow. But it is the same principle, I think.
JJ It is greater than John 7.
JT Yes, this is the full result of the Spirit given.
JJ But that would be behind this chapter.
JT [p. 245] Yes.
EP What would you say about verse 9 as following verse 8, “A great door is opened to me and an effectual one”; would that have reference to Ephesus?
JT Yes, but I think that comes under the head of levitical government, which is another subject. You have in Numbers the regulation of levitical service coming under priestly direction. I suppose the apostle Paul was the great levite, but he gives that as a reason for remaining till Pentecost.
Ques You mean his levitical service?
JT Yes.
AJW Do you think his levitical service was working “the work of the Lord”?
JT Yes. You have regulations as to how the saints regard those who are in levitical work. It is a point that is well worthy of our consideration as to how we regard those who are in levitical work — they have to be considered if they are truly engaged in the work of the Lord, and Paul says of Timothy, “He works the work of the Lord, even as I”. He is a model levite, and a standard for others.
F He seems to speak of Timotheus with very great certainty and confidence.
JT Yes. To my mind it is of very great value to us to have apostolic direction as to how we are to act with regard to giving. Perhaps we think sometimes we honour the Lord’s servants by asking them to preach, as if we are patronising them, but that is a false position to take. They are levites of God, and have to be regarded as such. They must not arrogate priestly functions. Timotheus was not doing that; neither was Stephanas: they were setting themselves before the saints with girded loins ready to serve.
AW How might that be done?
JT A man should not assume to be a priest because he is a levite. Every saint is a priest, but we must not base priesthood on levitical service. That [p. 246] is clericalism; men assuming to be priests because they are ministers.
RB The Levite was evolved from the priest, not the priest from the Levite.
JT I think Numbers shows that the levitical ministry is made to depend on priestly service. That is, first of all God says, ‘Every Levite from among you is Mine’; that is His sovereign right to every christian. Then He says, ‘The firstborn belong to Me according to My sovereign right’. Then He numbers them, and there are some over, more firstborn children than there are Levites, and He carefully prescribed that there should be a certain amount of money given to balance this, and the priest gets that money. Hence the priest’s position is established unquestionably, for all depends on him. Jehovah says, The Levites are to be given to Aaron and to his sons. A minister does not own the congregation, the congregation owns him in principle. So in Antioch, the Spirit said, “Separate me now Barnabas and Saul for the work to which I have called them”; there is a recognition of the priestly function of the assembly.
WGB While we are on this subject will you help us as to preaching the gospel with priestly skill and levitical vigour?
JT With the priest his age is not in question; there is no limit to the age in which a priest is to serve. The priests refer to the saints as having the Holy Spirit; they are priests at all times and under all circumstances as having the Holy Spirit. The thing is to be spiritual, “The spiritual discerns all things”. That is the point in regard to priesthood; there is no age given as to priestly service, whereas the Levite was to serve from thirty to fifty, generally, showing that levitical work is to be carried on in the energy of life. It is under the direction of the priest, but there must be no flagging, the thing must be done.
CG [p. 247] Will you distinguish between the work of the Levite and priestly work?
JT Generally speaking the levitical work is to carry things, to bear burdens, and it was no small matter in the wilderness to bear these heavy burdens under the hot sun of the East and amid the burning sands of the desert. It was strenuous work and required energy, so you can understand the apostle here in regard to Timothy saying, ‘Do not hinder him; he needs all the help you can give him’, and so does the servant today. If you can be sure he has the Lord before him, do not withhold your help from him, he needs all the support you can give him.
WC “Let not therefore anyone despise him” (verse 11). How would the despising come in?
JT What is your thought?
WC Is it a question that there should be, on the one hand, moral power, and on the other hand intelligence?
JT I think Timotheus was a timid man and of a very retiring disposition, in fact tending to give up, a brother of that type. But he was a true man, that is the point. He worked the work of the Lord, like Paul, and now the apostle says, you must see to it that he is helped.
Ques The support you were speaking of would be given in prayer very largely.
JT Yes, and sympathy in every way. Sympathy is a very great thing for a servant.
WAS Is that priestly service on the part of the brethren?
JT Yes.
JJ It is the work of the Lord.
JT The work of the Lord is a very wide conception. Each levite is engaged in some part of it. Elsewhere we learn what be has to do according to the grace given to him. There were three different classes of Levites and each had its own particular [p. 248] service, and Eleazar the son of Aaron was the prince of the princes of the Levites (Numbers 3: 32). The Kohathites had the most precious service to do, but whatever the work was, it was strenuous, and the Levite needed all the support the people could give him. So no one need lack the support; it is open to all to furnish it.
Ques Our brother was speaking about preaching the gospel; where would you place that?
JT That is levitical work. Eleazar and the sons of Aaron represent the priestly element among the saints. It is a matter for each one to discover what the Lord has fitted him for, and to do that, not to interfere with another’s service.
WGB What struck me very much was a petition of yours in prayer before the gospel, that you might ‘preach with priestly skill and levitical energy’. I believe you did, but I want to know how to do it myself.
JT I think priestly skill and levitical energy sets the thing before you correctly.
Rem That was what I had in my mind when I asked about preaching; whether that which is priestly is not connected with it.
JT The priestly element is in yourself and the other saints. You are regulated by your priestly discernment and wisdom.
Ques And would the measure of my approach to God be my power in preaching?
JT Certainly. The power you have with God is priestly power, and the power you have with men is levitical power. Your power with men is dependent on your power with God. Jacob had power with God and with men, we read.
Ques You are greater than your office?
JT Certainly. A saint is greater than an apostle in that sense, for an apostle is simply a levite, it is levitical work. What Paul was as in Christ is greater [p. 249] than what he was as an apostle. In chapter 12 of the second letter he says (verses 2 and 3), “I know a man in Christ ... of such a one I will boast”, not as an apostle.
EP What is said of the household of Stephanas is very interesting, they “devoted themselves to the saints for service”. The thought of the saints came before service.
JT Yes, and the reference to Apollos is interesting as showing what levitical instincts he had. Having spoken of Timothy whom he expected with the brethren (not the brethren with him, he is one of the brethren) he says, “concerning the brother Apollos”. We know that Apollos was a man head and shoulders above most in the knowledge of the Scriptures, but he was simply “the brother Apollos”. And Paul says, “I begged him much that he would go to you with the brethren; but it was not at all his will to go now; but he will come when he shall have good opportunity”. It seems to me that Apollos is marked off here as a man of levitical instincts. He knew that Paul could not go to Corinth; undoubtedly he knew the exercises of the apostle. Paul said, ‘If I go to Corinth I shall have to use the rod’. Apollos says, ‘That is my mind; I will just wait’. It seems to me there are two levites together here. Apollos was not one of Paul’s children. He came from Alexandria and represented the independent action of the Spirit, as compared with Paul. But he was a vessel of the Spirit, and he is in entire accord with the Spirit, as Paul himself was.
Ques Is that why he speaks of him as “the brother Apollos”?
JT No doubt; and they were to be like-minded, with Apollos as well as with himself, and with Timothy. This epistle, among other things, is intended to regulate us as to the place of the servants. They come [p. 250] under the priests, but they are to be regarded according to their abilities and devotedness.
EP I would like you to say a word about verses 13 and 14.
JT How important it is to act in that way instead of with childish jealousies. As he says earlier, “In malice be babes; in your minds be grown men”, 1 Corinthians 14: 20. The reference, I think, is to the age of twenty in Numbers. One graduates to manhood as at 20, and takes up his place in the ranks, and is to acquit himself as in that position. Whatever he does is in love.
Ques In connection with what you say as to Numbers, would the thought be there, that one should have a sense of being taken account of by God; one whom God has taken up?
JT Quite so. Is there anything else we should notice?
JJ Is there any special reason for bringing in the curse at the end of the chapter?
JT It is a most remarkable text. As if the apostle should say, I have been speaking of all these wonderful things to you, Corinthians; now, “If any one love not the Lord Jesus Christ let him be Anathema Maranatha”. It is a final word and most solemn. I think it indicates the presence of certain ones at Corinth who were not christians; they were really opposers of Christ, and God does not overlook them. He knows what is going on in our hearts; whether we love Christ or not.
Ques Is there any connection between this and the destruction of Korah’s company in Numbers?
JT Yes. The truth was that at Corinth there were leaders of parties and setting one against another, instead of simply going on with levitical service. The apostle knew what was going on there.
AW It has been connected with the law of jealousy [p. 251] in Numbers 5.
FWF In this last chapter there seems to have been a measure of recovery. Do you not think this chapter is a little like the next epistle?
JT Yes, very likely. He speaks of the coming of Stephanas and Fortunatus and Achaicus because they had supplied what was lacking. Everything there was encouraging; he got the priest’s portion there.
JJ I suppose they were not up to the Macedonians in the next epistle, who gave themselves to the Lord.
JT No, but these three men were evidently up to the mark. They supplied what the Corinthians lacked.