CONCERNING THE COLLECTION
CONCERNING THE COLLECTION
AH I was wondering before proceeding to chapter 16, if you would give us a word as to chapter 15, as to the apostle’s glad tidings.
JT The question is whether the brethren have already gone through that chapter. One thing to note is, they had received the glad tidings he had announced to them, but having received them, they had committed themselves. It opens up much and bears on the general position of the truth as we have it at the present time. As chapter 16 was read one was impressed with the apostolic features that enter into it. There had been enquiry as to certain things, the collection especially, and then the attention to certain persons, as Timothy, Apollos, Stephanas, and Aquila and Priscilla; it struck me as if chapter 16 should open up something to us, too.
Ques Would the truth of resurrection in chapter 15, especially verse 58, give power for what is done in chapter 16?
JT Quite so, and shows how a minister may descend from the loftiest and most important truth to the ordinary things, such as the collection. What enters into the service of an apostle enters into this whole book, because of what they were saying as to him, and also they were saying that there was not a resurrection. Evidently he had in mind that there was a finish to the matter of the resurrection, and this should come into all our meetings, as the “hem of the garment”; the subject is finished in the apostle’s mind. So we can now turn to something else, and they had written to him as to the collection. I hardly know of anything more spoken of than this of late years.
[p. 181] Ques Does this refer to a special collection or to the ordinary routine of the saints?
JT It is an allusion to a special collection, “Now concerning the collection for the saints, as I directed the assemblies of Galatia, so do ye do also”. Then he proceeds to tell them what to do. It was a question of a collection “for the saints”, not for the ordinary things, like the rent and so forth, but “for the saints”. Much scope has been given to it of late years, but there are still enquiries.
Rem Paul writes with apostolic authority.
JT Yes; no ordinary brother would speak in that language, I think. Apostolic language, yes! ... but it is something by itself. John speaks of “our fellowship” (1 John 1: 3), that is, of the apostles “with the Father, and with his Son Jesus Christ” the fellowship in which they would use apostolic language. In Acts 2:42 it says, the converts “persevered in the teaching and fellowship of the apostles” showing the place they had then; no others had a special place with the Father and the Son, and Paul would have entered into this, though he came in late, as he says in 1 Corinthians 15:8.
Ques Do we obey apostolic teaching in the letter as well as in the spirit?
JT Well, the letter may not always apply, and only an apostle could use such language.
Rem I was thinking of the word in verse 2, “On the first of the week let each of you put by at home”
JT That was a special thing that they wrote to him about, “On the first of the week let each of you put by at home, laying up in whatever degree he may have prospered, that there may be no collections when I come”. It is a question of discernment as to whether such an incident applies now, and whether it was local or general; evidently there was current need then with the saints in Jerusalem.
Ques Why does he say, “that there may be no collections when I come”?
JT He did not wish to influence them. He wished them to move in love.
Ques Was not this collection the most important thing in Paul’s mind?
JT Well, yes, and in the second epistle it was very much in his mind because of the viewpoint of the Jewish believers.
PL God’s providential ways being used for the unification of the saints.
JT Just so, and even an apostle governed by such things as Paul suggests, and Timothy would have been also (verse 10). Paul had no special claim on Apollos, he represents independent service or ministry; but there was such a thought as apostolic ministry, and authority, too, and going on to other services, too; it existed then, but not now.
RHP The saints in Macedonia are not mentioned in this chapter. The same directions would not be needed by them.
JT Just so. Read 2 Corinthians 8, “But we make known to you, brethren, the grace of God bestowed in the assemblies of Macedonia; that in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their [free-hearted] liberality. For according to [their] power, I bear witness, and beyond [their] power, [they were] willing of their own accord, begging of us with much entreaty [to give effect to] the grace and fellowship of the service which [was to be rendered] to the saints”, 2 Corinthians 8:1 - 4. It is good to compare the scriptures.
What we go on with is a matter of instruction, so that if Macedonia was not instructed, and the Galatians and Corinthians were, then it means that they needed it, and that is why he speaks as he does. Then we have verse 3, “And when I am arrived, whomsoever ye shall approve, these I will send with letters to carry your bounty to Jerusalem”. All these matters bear on localities and would be local as to time. They enter into the apostle’s own experience. So that this matter of instruction comes into what we are saying; it is not a rule or creed, but we have to be instructed, and if we have negatives, well, go by them. If they come in five hundred or three hundred years afterwards, well, we must be marked by the change.
Ques What is involved in the word to lay by at home?
JT The Corinthians clearly needed this direction; there may have been something not mentioned as to the households that needed to be put in order.
Rem We are expected to be intelligent at any given moment.
JT Clearly he had in mind that the collection had to be as much as possible, and to their glory.
Rem In the special collection here the saints are encouraged to give without restraint.
JT The amount should be determined as seen in 2 Corinthians 8 and 9, “according to what he may have, not according to what he has not”, 2 Corinthians 8:12.
Ques How would that be stated in the notices?
JT Well; there is your administration, and what may enter into it; there is what a brother should have. But in leaving it open you have no budgeting, whereas we should consider what a brother has, what knowledge we have of those who labour, and also what we have; it is a question of ‘equality’, as the apostle says.
Ques Does the intelligence of the saints come into this?
JT I think so. In New York we have it on that basis, what the brother has, and what the brethren have.
Rem The need in Jerusalem would require all that the brethren could [p. 184] give.
AH As to this point in this borough, is it right for the saints to give all they can?
JT The need should be named accordingly.
AM Are we to be aware of the need arising in any situation wherever in the world, for instance in Barbados?
JT The intelligence in leaving it open is doubtful. Suppose they gave ten times more than was needed! It should be regulated, and our minds should come into it, as was said to Abigail, “Blessed be thy discernment”, 1 Samuel 25:33.
Rem Some needs cannot be estimated, as the need in Jerusalem and the need in Germany.
JT Both sides must be looked into.
Rem I was thinking especially as to the saints in Germany.
JT The whole question is as to discernment and intelligence and knowledge of the giving, and as to those to whom it is given.
AH It is not budgeting to leave it open.
JT No; the brethren should be responsible with the Lord’s affairs, and intelligent according to 2 Corinthians 8 and 9, where it is a question of equality.
AM Abigail estimates what is given very carefully; the quantities are given; 1 Samuel 25:18.
JT Nowhere should affairs be more accurate than in the assembly, as acting through its leaders, the elders. Hence under Paul the thought of eldership arises. According to Acts 14:23 elders are appointed “in each assembly”, and the apostle there is thinking they should know how to take care of the assembly.
Rem In the giving for the tabernacle Moses left it open to the free-hearted liberality of the saints.
JT The giving had to be limited later.
Rem It is unlimited as seen in David in [p. 185] 1 Chronicles 22 and 29; would that refer to “the unsearchable riches of the Christ”, Ephesians 3:8?
JT We see all this in David. There is what he gave as king, what he had derived from the wars, but there is also his own giving, which is less in quantity, but a better quality of gold; 1 Chronicles 29:3 - 5.
GHSP As to laying by at home, has this in view assembly giving or personal giving?
JT It would be local as to time, and governed by the circumstances. It is an apostolic matter, and the apostle did not wish to burden them unduly.
GHSP Would not laying by at home be a right principle?
JT I never did it. This is local as to time.
PL There is what Paul says to all the assemblies, and then to certain ones, incidental as to time.
JT “Thus I ordain in all the assemblies” (1 Corinthians 7:17), and then “we have no such custom, nor the assemblies of God” (1 Corinthians 11:16); that was a question of wearing a covering by sisters; not a local matter, but an individual matter.
Rem Many have practised laying-by at home; a paper has been circulated as to it.
JT I want to see the brethren applying themselves to general principles more than to local.
Ques Are not divine authority and power seen in the working out of things in the assembly?
AH And as to this working out of things in the assembly is not the care meeting responsible, for instance, in deciding how much is to be asked for?
JT Certainly, I would never leave things open; it is like a loose end; so “the hem of the garment” is a finished matter. The woman touched that in the gospels (Matthew 9:20 and Luke 8:44), and in Psalm 133 it is mentioned in the priestly garments.
PL That psalm is followed by Psalm 134 which refers to the priests standing by night in the house [p. 186] of Jehovah, and would link up with the foot dipped in oil in Deuteronomy 33:24.
JT Just so; standing by night taxes you.
Rem There are many matters in Scripture that come up in assembly administration, but we need to apply general principles.
JT That is just it. There may be special things to be said.
PL We need to know the laws of navigation.
JT Also the depth of the water.
PL You do not sail only by the log-book.
JT Just so.
Ques Do we need the “spirit of judgment” and the strength that is “to them that turn the battle to the gate”, Isaiah 28: 6?
JT The gate is where things are worked out.
AH In the Glasgow meetings reference was made to the great assembly principle of headship, and of one who thinks to be contentious; 1 Corinthians 11:16.
JT Yes. We must abide by general principles, not local, or we may become contentious.
PL Too much detail invites contention.
JT Just so.
Ques Would they need Paul’s help, “And when I am arrived” (verse 3)?
JT Just so, and the persons to be sent were local, and then as to staying or wintering with them, they are all local matters, though we may apply it to a brother going through a hard time with the brethren; and then we have verses 7 to 9, also having local application to Ephesus. Then we have Timothy referred to, also a local matter, but there is a principle in this as to labouring servants. If they are timid, like Timothy, let them be treated rightly, and not roughly dealt with. Then verse 12 as to Apollos, representing independent service; he came from Alexandria, and laboured on his own [p. 187] account.
AH He was not a rival to Paul, but watered his ministry.
JT Yes; there were those who attacked Paul at Corinth, but Apollos would stand by him.
AM Are the two references to the work of the Lord in chapter 15:58 and chapter 16:10 (the work of Paul and Timothy) on the same level as the “work” in verse 16?
JT The reference to Paul and Timothy in verse 10 would be special. In verse 16 as to the house of Stephanas, it implies the general thought of the work.
AM We are liable to leave the work to a few; love should be active in all.
PL “The people had a mind to work” (Nehemiah 4:6); Corinth was a wall-building epistle.
AH Why does Paul make much of Timothy here?
JT He knew how Paul did things, and that he should pass on things he had learned, thus passing it on to us.
Rem Paul could gather sticks; Acts 28:3.
JT That is special; this is general.
Rem Timothy did as Paul did; “I have no one like-minded”, Philippians 2:20.
JT Yes.
Rem The whole of the tabernacle was the sphere of “the work”.
JT That is the point, so that when the time came for the offerings, the princes offered the same amounts; “thus I ordain in all the assemblies”, 1 Corinthians 7:17.
Ques What would the reference to the house of Stephanas imply?
JT It would refer to the moral quality there.
Rem “And to everyone joined in the work”.
JT The same thing applies, but especially to the house of Stephanas, “it is the first-fruits of Achaia”, showing that the whole thing is one.
Rem “Subject to such”, to all that is spiritual.
JT There are moral rights in some servants that others have not got, and it was so in Stephanas, and the saints were to note that.
PL So we are to take character from the devotedness of the Lord Himself as referred to in 1 Corinthians 11, so that we drink in of His Spirit, as over against those in Corinth who were “reigning as kings”.
JT Devotedness is a great feature.
AM Is “joined in the work” a commendable feature?
JT I think so.
Ques Would “the work of the Lord” refer to the making of the tabernacle, and the pattern received by Moses on the mountain?
JT Yes; Paul had the pattern of the assembly and he intimates how things should be done. But we are not through the chapter yet!
AH Give us a word as to the brethren that Paul refers to in verses 17 to 19.
JT We have had already “the house of Stephanas, that it is the first-fruits of Achaia, and they have devoted themselves to the saints for service, that ye should also be subject to such, and to every one joined in the work and labouring”; and lower down it says, “own therefore such”, that is those who are distinguished for devotedness in verse 17, and then we have “Aquila and Priscilla, with the assembly in their house, salute you much in [the] Lord. All the brethren salute you. Salute one another with a holy kiss. The salutation of [me] Paul with my own hand. If anyone love not the Lord [Jesus Christ] let him be Anathema Maranatha. The grace of the Lord Jesus Christ [be] with you. My love [be] with you all in Christ Jesus. Amen”. We have here the curse, which shows how severe the apostle [p. 189] could be in such things. Apostolic ministry can be very severe.
Rem Love to the Lord is the supreme test.
JT Yes.
Rem In the last verse he says, “My love”.
JT What a love it was, as shown in his history and the sufferings that the Holy Spirit allows him to write down; all he suffered!
AH He looks for help to be in the local assembly; the holy kiss is not to be lacking.
JT Yes; to kiss brothers is not customary here, but it is in France and Germany. The word ‘holy’ is very important; it is not selective or personal, but holy. These embraces in France and Germany, one wondered at them; often they dropped to the level of mere customs!
PL The regulation of divine principles is like the banks of a river.
JT Yes; like the rivers spoken of in the Psalms, for instance.
Ques Do these salutations imply dignity?
JT They are used about twenty times in Romans 16, and it shows how much it is in the apostle’s mind.
WHJP The epistle begins with grace and peace and ends with grace and love; in conclusion it is his own love that he refers to.
JT Yes; it was indicated in all his works and travels. As he says in chapter 13:8, “Love never fails”. It is “the bond of perfectness”, Colossians 3:14.