THE HOLY SPIRIT IN ACTS (NO. 3)
[p. 73] THE HOLY SPIRIT IN ACTS (NO. 3)
Acts 7: 55,56; Acts 8: 39,40; Acts 10: 44 - 48; Acts 13: 3,4
JT I thought these scriptures would indicate the remaining features of the Spirit’s service as seen in this book. In the Acts it is not so much a statement of doctrine as of actual facts and occurrences, so that we might have before us, in a concrete way, how matters stood in the early days of the church’s history; and especially how the Holy Spirit is seen in connection with the enemy’s attacks; that is, attacks of a spiritual nature. The Holy Spirit answers to the “middle bar” which went through the tabernacle, holding all together. What the Spirit was then, He is today; and if we are to be held together in the presence of the enemy’s attacks, there must be room for Him, and not only so, there must be the state in which He can move and assert Himself.
The first attack insideis in chapter 5, where we find a man and his wife under the influence of Satan, and this is met directly by the Spirit, through Peter, who says to Ananias, “Why has Satan filled thy heart that thou shouldest lie to the Holy Spirit?” (Acts 5: 3). His wife appears after three hours’ interval, and Peter says to her, “Why is it that ye have agreed together to tempt the Spirit of the Lord?” (Acts 5: 9). We have here an indication as to how an internal attack is met; the Holy Spirit is brought into evidence. Satan’s effort was a subtle one, especially in the wife, who came three hours after her husband had met with his death. It was a question of spiritual power to determine, first the effort to deceive in the man, and then the counterpart in the woman. It is a sorrowful reminder of how evil works; also we learn here how only it can be met. If room is made for the Spirit it can be met. Then afterwards we see an attack was made concerning the Hellenists, in chapter 6, and how that was met. We also see how servants [p. 74] who come forward without special appointment, are vindicated and confirmed by the Spirit — such as Stephen and Philip.
MWB Do you regard the enemy’s attack in chapter 5 as more difficult to meet, being internal, than the attacks in chapters 3 and 4, which were more external?
JT I think that is quite apparent. These two persons were inside, and what they were doing ostensibly was following a good lead in Barnabas. He had sold his possession and brought the money and laid it at the feet of the apostles. Ananias and Sapphira were apparently doing the same thing, so the evil was well disguised; it was hidden, and hidden things require special discernment.
WJH Ananias and Sapphira wanted a name; Barnabas did not seek one, but had one from the apostles.
JT Yes, Barnabas had proved himself to be “a son of consolation” Acts 4: 36. These hidden things which are amongst us, especially when they follow on a true lead, and are seemingly the same thing, though counterfeits, are difficult to detect and require great discernment. The question is, how do they affect the presence of the Holy Spirit? Peter says to Ananias that the lie was to the Holy Spirit and to Sapphira he says that the Spirit of the Lord was tempted. The agreement between the husband and wife made it peculiarly secret; they wanted to have honour, and Satan’s aim was to make it appear that the Holy Spirit was not in the assembly. Satan sought to make it impossible for the thing to be detected. It is very solemn if there is light in the assembly, and yet evil being there it is not dealt with, for then the testimony is lost; it collapses; because the assembly must be marked by the presence of the Spirit of God. If the enemy can make it evident that evil cannot be dealt with, the testimony would collapse whatever light we may have, for it is not the word only, but the power. On the other hand, we see the awful ability the flesh [p. 75] has even in persons who are christians, as doubtless these two were, for they were buried. We see what the flesh is capable of, even in those numbered amongst us.
Ques What do you attach to Sapphira having three hours longer?
JT There was opportunity for her to repent, as the Lord said to Thyatira, “I gave her time that she should repent, and she will not repent” (Revelation 2: 21). In the woman, evil is more secretive, but Sapphira had longer time to judge it. One can understand if she were on spiritual ground what feelings she would have had, and so in regard to anyone amongst us who may be acting under Satanic influence, they are sure to feel it. It makes the sin all the more terrible that she had three hours in which to judge it, and yet she came to Peter with the lie; he said to her, “Why is it that ye have agreed together to tempt the Spirit of the Lord?” Acts 5: 9. The Lord being brought in implies not only the Spirit, but the authority of the Lord.
WJH Why are young men mentioned here?
JT It would be educational. I am sure they never forgot it. They swathed Ananias for burial and having carried him out, they buried him. There is a certain respect due to the most sinful amongst us. And then Peter says to Sapphira, “Lo, the feet of those that have buried thy husband are at the door, and they shall carry thee out ... And when the young men came in they found her dead; and having carried her out, they buried her by her husband” (Acts 5: 9, 10).
CCE Do all these matters contain permanent lessons for conduct in the house of God?
JT I think so. We learn from them how things were done. If the day of the Spirit continues, as it does, and the Spirit of God is among us, we should look for these features. It is interesting to see how the young men are brought in here, and they are ready to respect even persons who are under the influence of evil. People are not stricken dead in this way today,
[p. 76] but the judgment of God is inexorable; there is bound to be judgment against evil if God is with us. There is youthful energy among the brethren, and we learn here that what happens in the way of judgment or counsel does not exclude the young brothers, or indeed anyone. These things should be known to the saints.
CAC I feel how serious this matter of the judgment of evil is. Was it not what largely led to the position of separation being taken up years ago, that J.N.D. and others felt that there was no power in existing bodies to deal with what was evil?
JT It seems to me that the young element in these matters is very important; they represent what is impressionable, and act with feeling and energy. The elder ones, of course, ought to have wisdom, but we have noticed in Exodus 24: 5, that the younger men are sent to offer sacrifices; they are not called priests, but “youths”. It was the great service rendered, when the covenant was ratified by blood. I think the Lord would encourage us to bring the youthful element into service, in connection with assembly matters.
MWB Then you would not discourage young brothers from attending the care meetings?
JT Certainly I should not. This chapter would show the opposite; and the sisters should not be left in the dark as to matters relating to the assembly. Of course it is for them to find out — “let them ask” — but the principle is, that the consciences of all should be in action. If the consciences of all are not in action, we shall not get assembly judgment or assembly action; we shall not get results according to God without it. We get the law of the house of God in 1 Timothy and Titus to instruct us how brothers and sisters are to behave, both old and young — that one should know how to behave in the house of God — even the young women are brought into it. In 2 John we read of the elect lady and her children; what is written to her, implies clearly that she herself could [p. 77] exercise discipline.
CAC It is important that what is said and done should have assembly character in view. I also feel that if it were recognised that the Lord was present at the care meetings, it would have the effect of silencing a great deal.
JT Then, what is said in those circumstances should be brought and put on the consciences of the saints, so that they are brought into action. It is through the consciences of all (brothers and sisters together in assembly), that God exercises a judgment, and action is taken that is binding; it is thus the judgment of God.
We must pass on to the next chapter that we may see how tables are served, that is how the work of deacons is carried on, it is to be in the power of the Spirit. Everything in connection with the assembly is to be in the power of the Spirit of God, so that even the deacons are to be full of the Spirit. “Look out therefore, brethren, from among yourselves seven men, well reported of, full of the Holy Spirit and wisdom, whom we will establish over this business” (Acts 6: 3). We have Stephen mentioned first, as a man full of faith and the Holy Spirit. That raised the service of deacons to a high level, it was to be carried on in the power of the Spirit, and in that service we may advance; as it says in Timothy, “They that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith that is in Christ Jesus” (1 Timothy 3:13). That is to say, we have the idea of a good degree and power of purchase. Simon Magus sought to purchase with money the power to give the Holy Spirit, but we have through good service in this way the power of purchase of a good degree.
CAC What would you suggest is the service of a deacon today? Would you think it right to take it up as an individual responsibility, or from the will of the brethren?
JT I suppose we should look for correspondence, in every way to what we get in these chapters, so that if [p. 78] there is to be the service of a deacon there should be in him or her (here of course it is a brother), what corresponds to the Holy Spirit. The very giving of the bounty of the brethren ought to be in the grace of the Spirit, not merely as a matter of “charity”. There should be a dignity in giving something from the brethren, they who thus serve are “messengers of assemblies, Christ’s glory” 2 Corinthians 8: 23; that is the dignity which marks deaconship.
CAC You would look for a deacon to be one of the most spiritual men in the meeting; it is not a service for anyone to take up.
JT It says, “Look out ... from among yourselves seven men, well reported of, full of the Holy Spirit and wisdom” Acts 6: 3.
AMH “Having prayed, they laid their hands on them”. Acts 6: 6.
JT There is confidence, and thus committal by the apostles. I do not see how we can get on without confidence in one another. What we see in this chapter, is the part the Spirit has in brethren who had no special call to spiritual ministry, but who nevertheless take it on, and in taking it on, the Holy Spirit confirms and justifies them. I think we may see in Stephen and Philip this feature. In Stephen’s case it is a question of purchasing to himself a good degree. I should apprehend that the conferring of a degree is not only an honour to the person who receives it, but it carries with it the honour or power of him who confers the degree; and Stephen certainly vindicated the assembly with which he was connected, and in which he obtained the degree. He honoured it. He could say to the Jews, “ye do always resist the Holy Spirit; as your fathers, ye also” (Acts 7: 51). That is what they were doing. He began by being full of grace and power, and his face shining like an angel, and he thus powerfully arraigns the murderers of Christ. Then we have the wonderful statement concerning Stephen, “being full of the Holy [p. 79] Spirit, having fixed his eyes on heaven, he saw the glory of God, and Jesus standing at the right hand of God” (Acts 7: 55). Advancement among us is a matter that should be observed. Advancement is right, and the means of acquiring it are indicated here, but the confirmation of the person, and the justification of his position is by the Spirit.
WJH The way we handle things is a test, as to whether we are able to follow spiritual lines?
JT That is a question that should challenge anyone who aspires to service among the people of God; the service is very dignified. One cannot take up service simply because one is superannuated or has made one’s fortune. God requires more than that. He requires more than desires; He requires the formation that develops out of secret history with Him in your earlier days. What formation is there? Because one has to bear the weight of the anointing. In Exodus, the greatest pains are taken to work out details as to the furnishing of the tabernacle; everything is inspected by Moses before he puts the oil upon it. Then when each item is in its place, it is in action; it is seen in function, so that there is no discrepancy or irregularity; all is according to Jehovah’s commandments to Moses and in the dignity of the anointing.
PL Is not this seen in perfection in the Lord as anointed?
JT Yes, see how long He waited; there was a secret history for thirty years. We get in scripture the life-sized pictures of servants such as Jacob, Moses, David, Peter and Paul, and all are marked by secret experience with God. There are others whose early history we do not get, but they justify the position at once; they were in the testimony according to God. I think that is what we see in Stephen, in a striking manner. Then in Philip we have one who began to preach without any commission; he went to Samaria and preached the Christ and many were converted, although [p. 80] his converts did not get the Spirit immediately. It is a significant fact that God withheld the Spirit from his converts; it would have been a serious matter to him, and would have challenged him as to whether he was working with God. Peter’s converts got the Spirit immediately, so Philip would no doubt enquire, Why should not my converts get the Spirit? That is the way I should look at the matter. I own the dispensational feature that Samaria had to recognise Jerusalem, but the fact remains that Philip’s converts did not receive the Spirit immediately.
CCE What was the defect in Philip?
JT There must have been something to be worked out in him; he had something to learn, because not a word is said about the Spirit in regard of himself, until he goes down to the desert, and then the Holy Spirit speaks to him. I am speaking of the way the Spirit records these things. Why did not Peter go to Samaria and preach, and his converts not get the Spirit? There was something for Philip in it. Then one among Philip’s nominal converts wanted to buy the power to give the Holy Spirit to others; he was not genuine. We need to be very sure of our converts. In the beginning of our service we like to speak of and count our converts, but we may be counting people who are not converted. If I do not bring in material for the assembly, of what value is my work? Only those who receive the Spirit have any place in the assembly. Nobody is of practical value to God without the Spirit, he has no place in the assembly. Philip had to wait till Peter and John came down. There was great joy in that city, but what is wanted is material for the assembly; that is what the preaching of the gospel has in view, Of course it is true that men are to be saved, but this also requires that they should receive the Spirit.
CAC The service is tested by what is produced. J.B.S. used to say, Do not tell me of your lectures, but show me your [p. 81] pupils.
JT When Peter and John came down, one who was reckoned as Philip’s convert and “continued with Philip” Acts 8: 13 was found unreal. If I had been in Philip’s position I should have found myself challenged. Then we read, that the angel of the Lord spoke to Philip, saying, Go down to the desert. Now Philip is being tested whether he will leave all this, as of course he could when the Holy Spirit had come. Philip is instructed to go to the desert, and he goes. Now he proves himself subject, and then the Spirit speaks to him and tells him to join the eunuch’s chariot. I do not know a more excellent work than this of Philip’s with one man, and the Spirit was so pleased with him that He actually raptures him, as we see in verse 39. There is not another servant distinguished just in that way. It is very beautiful to be raptured; “the rapture”, as we speak of it, will be no new thing to Philip; he was caught away by the Spirit.
CAC Do you think it was the recognition of the quality of his service?
JT Yes, it was an excellent piece of work. The Spirit says to him “join thyself to this chariot” Acts 8: 29, and he found the eunuch reading Isaiah 53, and he went on with the reading. He “began at the same scripture, and preached unto him Jesus” Acts 8: 35. No passage touches the heart more than that.
CAC He left the man absolutely independent of himself. Is not that the proper and legitimate effect of the exercise of gift to make the soul independent of the gift by which it was benefited?
JT It was as if the Spirit said to Philip, Your work is so good that I can absolutely trust it — He thus caught him away. “The eunuch saw him no more” Acts 8: 39. The eunuch was now trustworthy and so could be left.
AW There is no indication that the eunuch had the Holy Spirit?
JT We do not get the whole history of every convert. The great truth that those who obey Christ receive the Holy Spirit is stated earlier and so attention is not [p. 82] called to it in each case. From the facts mentioned here there cannot be a doubt that the eunuch received the Spirit. The Holy Spirit would never have taken away the servant from the convert, if the convert had needed him. One could not think of the eunuch being left without the Spirit in the desert. The eunuch was set up in all that is proposed in the gospel, which includes the gift of the Spirit. We see the same principle in what the Lord did in Decapolis. After casting out the demons He left the man there; it would be to show what a truly converted man can be for God in this world. The Lord left him in Decapolis. One might enquire How could that man survive in such a wicked place? But he did survive.
AW The apostles had to come down to Samaria to lay their hands on the Samaritan converts so that they should get the Spirit, but there is no word to show that this man received the Spirit.
JT The facts speak for themselves as was remarked; the Holy Spirit would not have taken Philip from his convert, if his convert had needed him; besides, the eunuch “went on his way rejoicing” Acts 8: 39.
CAC The man was thoroughly identified with the life of Jesus, and accepted His death as defining the position here. Was not that true assembly material?
JT That is what I thought; the man can be trusted. We cannot tell what happened in Ethiopia, there may have been an assembly there later, in which the eunuch would have part. The general facts presented show the work of God already in the eunuch, and the excellence of Philip’s work in presenting the gospel to him, and the Spirit’s pleasure in the servant.
PL Have we all this in Jesus; He was taken up into heaven? (Mark 16).
JT That is very good; the Lord was taken up after He had spoken to them. He left them provided for by what He had said to them. The early chapters of Acts prove that, and justify the Lord in leaving them; they [p. 83] could be left for ten days by themselves, to show the character of the material He had prepared for His assembly, and then another divine Person comes down.
Ques What is the difference between the Spirit speaking in verse 29 and the angel speaking to Philip in verse 26?
JT Verse 29 means that Philip had advanced in his service — the Spirit spoke to him, and God loves to signalise our progress. I think the character of Philip’s work is beautiful; he went down into the water with the eunuch; there was complete identification on the part of Philip with the eunuch. There are not many coloured brethren in South Africa, though there are twenty millions of that branch of the race south of the Zambesi.
CCE I am very hopeful of the natives of South Africa.
JT I am glad to hear that. I know that in one town of South Africa there was one white meeting, and one coloured; but that is not Philip and the eunuch going down to the water together. I like to test myself with this question; the prejudice is very strong in America; we are not without this test, and it is a very real one that we ought to face. Philip and the eunuch went down to the water together; there is complete identification between them. The Holy Spirit brings the eunuch forward; we get first the Hamite (Acts 8), then the Jew (Acts 9), and then the Japhethite (Acts 10), but the Hamite is first mentioned.
WBC Why does Ham come first?
JT The humanly despised man comes first; that is God’s way; He is different from us, He does not think as we do — “What God has cleansed, do not thou make common” (Acts 10: 15). This cuts across natural thoughts.
Ques Is not the colour question settled by their both going down into the water [p. 84] together?
JT Yes; and the next thing normally would be that they sat down together. The Lord’s supper follows baptism; they were identified in the faith of Christ. We see the same spirit in Peter; when Cornelius would have worshipped him, Peter says, I also am a man; and they went into the house together. Acts 10: 27 says, “he went in, talking with him”.
The time is gone, but I had thought of mentioning that the Spirit comes in in connection with Peter in chapter 10, and that His action there involves a free hand; He had an entirely free hand in Peter’s service; He came upon the gentiles as they were listening to the word, and before Peter stopped speaking.