THE ASSEMBLY (1)
[p. 305] THE ASSEMBLY (1)
Chapters 18, 19 and 20 of Acts are very important because they present to us the full light of the assembly. Chapter 18 speaks of Paul’s work in Corinth, where he laid the foundation; chapter 19 gives us his handiwork in Ephesus, where the building was completed.
In chapters 18 - 20 we have some important features which speak of that which is universal. In chapter 18 two persons are named, Aquila and Priscilla, who came from the west, i.e. from Rome, and Apollos, who came from Egypt; they were vessels who, in a certain sense, were independent of Paul, but who contributed to the same work that he was occupied with. We are so inclined to be local in our exercises, so limited to the little company of saints in the place where we live. Especially is this a danger with meetings which are isolated or placed at great distances from other meetings. Here in Denmark, for example, there is only one meeting, and meetings are also comparatively few in other European countries; therefore we become so easily limited to what is local.
From these chapters we learn that, while the house of God is formed in a particular place, there is also a universal thought embracing the whole assembly. It is a help for us to come into touch with brothers from other parts of the world. Paul was reminded, through the presence of Aquila and Priscilla, of the work of God in Rome, and through Apollos he was reminded of the work of God in Alexandria. Aquila and Priscilla came from Rome and helped Apollos. We see therefore that God is not limited to any special place or person. He works, so to speak, universally wherever He will, and in all these different places He carries on this same work and brings to light different features in each place.
In this chapter Paul’s companions are named at this point, and they represent different places in two parts of the [p. 306] world. In addition to Paul and Silas, we hear of seven other brothers. One of them was from Berea; this reminds us of a feature which is very important in every local meeting, namely, searching the Scriptures. Two others were from Thessalonica, which reminds us of the place we have in the love of God. In 1 Thessalonians 1: 4, we read, “brethren beloved of God”. They were lovable Christians, such as were drawn to Christ. It says of them that they had turned to God from idols. Gaius and Timothy from Derbe represent those who personally were attracted to the vessel of the testimony. Two others were from Asia. From their names we can understand that they were from Ephesus, but it only states that they were from Asia. The seven assemblies in Asia constituted a picture of the assembly in its completeness; so we get the impression that those two were so drawn to Christ that in their hearts they embraced the whole assembly. Thus we find, in this company which assembled in Troas, a representation of the work of God on the whole earth.
Paul represents here in a certain sense the Lord Himself, and in his long discourse presents what is the Lord’s thought for us and what constitutes the plumb-line for the assembly at all times. First he discoursed a long time, then after the breaking of bread we read of a conversation between the saints which continued until daybreak. The word which is used in verse 7 refers to a speech or address, whereas the word in verse 11 means a mutual conversation. This corresponds to the reciprocal spirit which marks the present time and which is seen especially in what we call a Bible reading. Paul’s address, as we see in Ephesians, gives the full light of the assembly’s place. Through this spiritual awakening which took place during the last century, and especially through the teaching which came through Mr. Darby’s writings, the truth of the breaking of bread has been recovered to us, and what now proceeds is this conversation until daybreak. We are thus set together in love and mutual interest in one another, as those linked with the name of the Lord. It says in Malachi 3: 16, “they that feared Jehovah spoke often one to another”.
The circumstances under which the Lord’s supper is partaken speak of that which is mutual, as we eat the same bread and drink the same cup. This is typified in the honeycomb which is mentioned in Song of Songs 5: 1. If we think of a natural honeycomb with its small cells or chambers close to each other and all filled with honey, we have a beautiful picture of the assembly and the saints as closely built together, each one able to present that which is delightful to the Lord Jesus when He comes to His garden. When the Lord had washed the feet of the disciples, he said that they ought to wash one another’s feet. This speaks of reciprocal love. We cannot love a person if we do not have respect for him. When I perceive the dignity that belongs to the saints, then I have respect for them; then I can love them and desire to serve them. The Lord showed how great this dignity was when He said to them that they were not only brethren, but that they were His brethren. No dignity is greater than to be His brethren. The Lord Jesus laid aside His garments, i.e. this outward dignity, in order to serve them. He was in the form of God, but He emptied Himself, and at the end of His life we see how He laid aside His dignity to serve them. The Lord never ceased to be God, but He took a bondman’s form. He was the worthy One, and as such He washed their feet. We never lose anything of our dignity through doing the smallest service for the saints. It is of great importance to understand the dignity of the saints. They correspond to the Levites, who were taken in place of the firstborn in Israel. As Levites we are all sons, and as sons we can serve. The apostle says, “Ourselves your bondmen for Jesus’ sake”, 2 Corinthians 4: 5. All this unifies us in mutual respect for each other. Our dignity consists in that we are kindred to Christ.
It is Luke who relates these things and he gives expression to what is mutual. It is of interest to note where in Acts Luke comes in. The first time he says “we” is in chapter 16 in connection with Philippi, and it was the Spirit of Jesus who led them there; therefore we see that mutuality goes together with the Spirit of Jesus. Here in Acts 20: 7 he says, “And the first day of the week, we being assembled to break bread”. The epistle to the Philippians speaks of christian experience and mutuality.
In chapter 24 of his gospel, Luke tells us how the Lord on an occasion after His resurrection ate “part of a honeycomb”. It is a picture of mutual conditions among the brethren, that Luke has in mind. When he tells us of the company that were assembled in the upper room, he takes into consideration that each person had their own particular name (see Acts 1: 15). Each one had his own name, and this name betokened each person’s dignity. When we perceive the dignity of the saints, we love them, and in the measure in which we love them, so we serve them.
These seven brethren who accompanied Paul represent the work of God in the different places from which they came. Here, in Copenhagen, we are gathered from many different places, and thus have the opportunity to appreciate the work of God in all these different places, as it says of Zion in Psalm 48: 12, “Walk about Zion, and go round about her: count the towers thereof; mark ye well her bulwarks”. The towers correspond to the brethren. It is important that the brethren come together from different places, and that we notice all these different features of the work of God, as thereby the love of God becomes greater to us. In the Old Testament God had ordained that His people throughout all the land of Israel should come together three times in the year, and, when they met in Jerusalem, they could take account of what God had wrought in all the different tribes. When we come together in this way, it helps us to see beyond national feelings and class distinction, which so easily can creep in amongst us. We ought not to be ashamed of each other, nor to allow any distance between us. The Lord says He is not ashamed to call us brethren.
The youth became overpowered by deep sleep while Paul discoursed very much at length. We ought never to tire of listening to Paul. He had the whole counsel of God to declare. The more you listen to Paul the richer you will become; Paul instructs you as to the elevated place you [p. 309] have with God and as to your inheritance. He prays in Ephesians that the saints may receive power to understand (see chapter 1: 18). The young man fell down because he tired of listening to Paul. He is a type of the assembly during the dark middle ages. All the ten virgins slept (Matthew 25). The youth sat at the window; he was, so to speak, too near the world, and could cast an eye over two different worlds. It is like the position which many young believers occupy. He was in a place of great privilege; there were many lights in the upper room. His fall was great, and if it had not been for the power of recovery found with Paul, he would have been outside and lost, at least for the assembly. In verse 10 we read that Paul descended and fell upon him and enfolded him in his arms. The youth came into the warmth of Paul’s love. It was a beautiful feature with Paul to go down so low and embrace him. The brethren’s distress and concern for the youth speak of their love, and we see that Paul did not exercise his power of healing apart from the brethren’s exercise. When Paul later left them, he left with them a living person in youthful power. They did not break bread before the young man had come to life again (see verse 11).
We have here a prophetic presentation of the assembly’s recovery to life. “His life is in him”, said Paul of the youth. Even during the darkest period, there was always life in the assembly. All the ten virgins slept. Sleep and death are similar. It says in Ephesians 5: 14, “Wake up, thou that sleepest, and arise up from among the dead”. A person asleep has life in him, but is not aware of what is happening around him. When we awake from sleep, we wake up like the ten virgins to the truth that the Lord is coming.
There is a special connection between the breaking of bread and Paul’s teaching. In the beginning of Acts they used to break bread in the house, and this was allowed to begin with, while God waited on the Jews, but later, when the full light of the assembly came out through Paul’s ministry, we find the breaking of bread received its proper place in the assembly. Therefore Paul says, “When ye come together in assembly”, 1 Corinthians 11: 18. There may be [p. 310] circumstances where the breaking of bread takes place in a brother’s house, but it is nevertheless the assembly, and this brother’s house is temporarily for this purpose placed at the service of the assembly, as we have as to Prisca and Aquila “the assembly at their house”, Romans 16: 5.
A local meeting may get into conditions which are typified in this youth, but if there is a brother marked by the same spirit as Paul, he can be a help for the recovery of such a meeting. Many meetings are like David in his old age; he had no warmth within him, he could not keep himself warm, and clothes were no help. Correct form cannot help us. We need youthful life to retain warmth.
Invalids especially need warmth.
The apostle Paul had much to say, and he desired to say all that God had laid on his heart; therefore he prolonged his discourse until midnight. The conversation which then followed continues until daybreak. We have not yet exhausted all there is to receive. Paul represents Christ’s personal interest in the saints, and John supports Paul’s ministry. The apostle enfolds the young man in his arms; this typifies the Lord’s care for the saints, and at the end of the chapter we find the saints embracing Paul. It is a witness to there being at that time a response to this love. Paul sets out for us the full truth of the assembly. John comes in at the end as a reserve, or as a help kept in readiness. It is John who says that the Lord Himself “knew what he was going to do”, John 6: 6. Despite what difficulties may come, the Lord has always that in reserve ready to meet them.