GATHERING
[p. 383] GATHERING
Acts 17: 1 - 4; 1 Thessalonians 1; 1 Thessalonians 2: 1 - 14
JT It occurred to me that a consideration of these scriptures would help in regard to gatherings that fluctuate. Seaside gatherings such as this have this feature. It is important in such circumstances to maintain the distinctively local character. What comes and goes is merely excess. The assembly at Thessalonica furnishes an example of this, because what is stressed is the essentially local character of those who compose it. It is the second “apostolic” assembly in Europe, which should be noted. The assembly at Rome had not the advantage of being founded by the apostle, nor had that at Colosse. This assembly was founded directly by Paul, and the record in the Acts shows that the apostle went in among them, and on three sabbaths reasoned with them in the synagogue; so that they had testimony not only as to what he taught but as to himself, for he was amongst them. Then we are told what the composition of the meeting was, that is, a good few of the Jews of the synagogue, and a “great multitude” of the worshipping Greeks, and “of the chief women not a few”. But all are distinctively Thessalonians, being so addressed here, chapter 1, verse 1; it is not only the persons in the place but “the assembly of Thessalonians” — composed of local persons.
AEL When he says, “This Jesus, whom I preach unto you, is Christ”. Acts 17: 3, was that the Messiah to the Jew, or was it to the devout Greeks?
JT Verse 2 says, “He went in among them” — that is obviously to the synagogue of the Jews — “and on three sabbaths reasoned with them from the scriptures”. They were worshipping Greeks, you will observe; they were persons who attended the [p. 384] synagogue, so that the word in its Jewish setting would apply to them all.
WW Do you think that in Corinthians it is more the assembly in the place rather than the persons?
JT Yes. The point in Corinthians is, God’s assembly in that city — “The assembly of God which is in Corinth”, although they are called Corinthians formally in the 2nd letter, chapter 6, verse 11, and that is to be noted too — but what is stressed is that it was God’s assembly in the place. But here it is “the assembly of Thessalonians in God the Father”, not so much in the place, but that they were really of the assembly, being Thessalonians, and that they were in God the Father. The Corinthians had a much longer time in which to be formed, they had eighteen months of the apostle’s ministry, whereas these people were not so favoured, and had only twenty-one days of it. After the apostle left, there was evident decline at Corinth, but those at Thessalonica got on wonderfully, though the next letter would rather show that there was decline here too, but it was not so serious as at Corinth.
HWS What do you understand by “in God the Father and the Lord Jesus Christ?”
JT I think it is to show how lovable they were — “the Father himself has affection for you, because ye have had affection for me”, John 16: 27. It is to bring out how dear they were to God the Father. In “the Lord Jesus Christ”, is a further thought and implies the kingdom. Jehovah says in Jeremiah 2, “I remember for thee the kindness of thy youth, the love of thine espousals”. What is said of the Thessalonians reminds us of this. There is the suggestion of youthful affection.
WW You were saying that would have a peculiar bearing on a seaside place, what is in your mind in that connection?
[p. 385] JT It is important where the numbers fluctuate to hold to the ordinary composition of the assembly. It shows the work of God in the place, for that is the principle of a gathering or an assembly in a place, that there is a work of God there. Considering the different epistles each has its own distinctive character, and what we have said enters into the epistle to the Thessalonians. It brings out the peculiarly local character of the material or composition of the meeting or assembly. The exercise of visitors should be to link on with what there is locally; because if there is to be building it must be in that way. There are two ideas in Corinthians: one is that we are God’s husbandry, and the other is that we are God’s building, in any given place: it is a question of God, and of what God owns in the place. A visitor can hardly be built in there, although the whole assembly should always be in view; but an assembly meeting begins in its local setting.
Ques Do you speak of all saints in a place, or of the local company?
JT We are speaking now in a practical way and we can only speak thus of those who are available, though we keep the idea of the assembly in mind. Josiah’s passover was celebrated by “all ... Israel that were present”, 2 Chronicles 35: 18.
EG I think you have said that you cannot have an assembly in the place unless there are there some walking in the light of it.
JT That is true, you cannot apply the thought of the assembly to any place, unless there are saints walking in the recognition of it; if there are saints there, the Lord knows them, but not as an assembly.
Ques Would the exercise in the past dispensation of preserving the distinctive place of each tribe bear on [p. 386] the matter?
JT Yes; the tribe has to be kept in view. Even though Simeon was within Judah’s territory, Simeon was Simeon. The local composition of an assembly ought to be always in view, however many come and go. I thought we might see that what exists in a locality is to be taken on, and whatever comes is to be linked on with that.
AEL Will you say a little more as to the composition of this little assembly at Thessalonica.
JT I think it points to what God would regard as advantageous — that there were in it. Jews, and “of the Greeks who worshipped, a great multitude, and of the chief women not a few”.
AEL Why are the chief women brought in?
JT It would check radicalism which assumes that there is virtue in outward littleness, and that persons of distinction in this world are at a disadvantage amongst the people of God. But I think God would show us in what is stated here that “the rich and poor meet together”: it is to bring out the sovereignty of God. At Corinth the nobility were “not many”, but here it says “not a few”. A gathering composed of such elements has the advantage of calling forth the necessity for mutual forbearance. All of one kind tends to weakness, variety tends to strength, provided love is present. Without love you cannot go on, so that we must accept the necessity of it.
AEL Here the apostle says, “Knowing, brethren beloved, your election of God” — God has chosen them.
JT That is a leading thought. God has selected the brethren, and I have to make up my mind that I must go on with His selection. There might have been a good reason for some of the inmates of the ark objecting to others, but their very presence called forth forbearance; so we have to forbear one another [p. 387] in love.
OG That is emphasized in this chapter 3; “The Lord make you to increase and abound in love one toward another, and toward all men” — that would enable us to go on.
JT Yes, and they were taught of God to love one another, chapter 4: 9. It affords scope for divine teaching in that respect, for if a person is more distinguished than I am it gives an opportunity for love: the very necessity calls forth the love. One point in the Acts is that the teaching is where it can be applied; divine teaching is not theoretic.
RB It is remarkable that John recognizes the elect lady.
JT Just so, and Luke recognizes the “most excellent Theophilus”. But this point of teaching in Acts being applicable is important, I think it can always be applied locally. In chapter 11 Barnabas and Saul came together in the assembly “for a whole year” and taught; that is, as the truth of the assembly was brought forth it could be applied. So here “Ye ... are taught of God to love one another”. If He teaches them love, it would be in evidence, for these “chief women” and those of the ordinary class at Thessalonica would be thus able to get on together.
WW The place these Thessalonians have in the affections of God the Father and the Lord Jesus Christ would stimulate that feature.
EG The disciples were first called christians at Antioch.
JT That is of special importance, for it is God calling attention to a definite end reached in that place.
TR Contrariwise in the Corinthians love was not evident, and hence they were not functioning in the assembly; men were before their vision, and the thought of love was merely in a picture on the wall.
JT The fact that the Thessalonians were addressed as an assembly “in God the Father” would show they were really together in heart, for otherwise the Father would not be complacent in them. It helps to see how the divine record in the Acts bears on the actual inner state of the gathering afterwards. This letter discloses to us details which are intelligible as we see the divine record in the Acts. The apostle went in among them and he was very energetic in the three weeks he had been there, according to all he says in chapter 6; he was very energetic in exhibiting the varied traits of Christ before their eyes, showing how much can be done in a short time: on the other hand, the results seen here take a long time in other places. Divine love is patient whether it calls for a ministry of three weeks, eighteen months, or a stay of three years, this latter being the period spent at Ephesus. Here it was only three weeks, and the result was wonderful.
Ques Would “as his manner was” be interesting here?
JT It reminds us that the Lord had a custom also. You may depend that such a custom as the Lord or Paul would have, would be an effective custom. It would not be stale as applied, although it marked him at every place, going in amongst people, and establishing mutual feelings — not holding aloof from them.
Rem So that if the other places where Paul went did not get on so well it was their fault.
JT That is obviously the way we have to take it; the Corinthians did not learn so quickly. It brings out the side of instruction in this book; it is greatly stressed, but then the other side is learning. There might be excellent teaching but the pupils may be dull. The Thessalonians represent persons who learn quickly. There are those who “learn to be idle”! — a sorrowful thing; and there are those who are “always learning, and never able to come to the knowledge of the truth” — another sorrowful thing! But there are those who learn as it is said of the Lord, “He wakeneth morning by morning, he wakeneth mine ear to hear as the instructed”, Isaiah 50: 4. The Thessalonians in measure learned in this way. The learning attitude is most important. Paul says, “I have learned”. I do not want to miss anything; if a thing is to be learned, and others can learn it, why cannot I? It is a question of application, of laying myself out for it. It is worth while.
Ques Do you think affection and quietness are two important things in learning — like John leaning on the Lord’s bosom — that was affection: and Mary sitting at His feet and learning — that was quietness.
JT That is good. Meditation is important too — “Consider what I say; and the Lord give thee understanding in all things”, 2 Timothy 2: 7. Why should not I learn if others do? The thing is to be learnt. If the Thessalonians got on so quickly, why not I? If I am not learning I surely have to see to what is hindering me.
AEL The Philippians had “learned, and received, and heard, and seen”. Philippians 4: 9.
HWS Do you think the element of tribulation, as we see in the apostle’s ministry here, has something to do with it? Is there a certain amount of suffering connected with learning divine things?
JT Clearly so; such suffering stirs up the soil. The joy of the Holy Spirit is the positive element.
Rem In Hebrews we read of spiritual senses being exercised.
JT Yes, all the senses are needed. Dependence on the Lord comes in too. He helps us; “Consider what I say” — there is the element of consideration — and the Lord gives understanding. But then there is not only the individual learning that we are speaking of, but learning assembly-wise, to know how to [p. 390] sit and take in divine things with the brethren. That is what is in view here. In the Acts Paul and Barnabas taught a whole year in the assembly, and then you find that there were in that assembly certain persons who ministered to the Lord, as if the teaching was fruitful in something for the Lord. Here they can be called, “the assembly of Thessalonians in God the Father”: they could not be spoken of as “in God the Father” if they were quarrelling. He must be complacent in them, showing how they were taught of Himself to love one another.
Rem If we have learned something we shall set it forth.
FI Do you infer that getting at the truth of the assembly livingly, depends on our appreciation of our position locally?
JT I think so; Paul as he went in among them would give the Thessalonians light as to what was in the mind of God for them. And the truth of the body involves that I learn how to act body-wise in relation to the nearest persons to me, that is the brethren local with me; how to assemble with them, and do it body-wise, so that we come under the eye of God as pleasing to Him. There is nothing so delightful to God as love active among His people; it is what He is. It is delightful to Him to see the brethren moving assembly-wise, and that can only be by love, there is no other way. It is no mere theory: you get the principle in Exodus; as soon as any part of the tabernacle is set up, it is functioning: so a christian as in the assembly normally is functioning, but he cannot do it except by love. That is what is implied by “in God the Father”; they had a place in His heart.
Then you get other beautiful touches throughout these passages. They had become followers of Paul. The person through whom the light comes ought [p. 391] himself to be an expression of it; and if he is an expression of it, it is quite obvious I ought to take notice of how he does things, for we do learn from one another; it is the divine way. “Go into the city and it shall be told thee what thou must do”, Acts 9: 6. I have to learn from the brethren, and certainly through the persons through whom the light comes to me. But then they became followers of Paul and of the Lord. Paul in no sense exercised any personal influence on his own account; it was simply that he kept them on a right line by his example, which is a very important thing for those who serve.
AGR It is very exercising that we should express the teaching we have received. How little we influence christians around us! We are thankful for children growing up and committing themselves, but we would like to see more result from those around us, and will not that be through our response to the truth in a living way? The thought of example is prominent here.
JT Just so. Paul was an example for them here and then they were an example for others. Then he speaks of what marked him during those few weeks he was among them — the skill of a nurse and of a father — he was both father and mother to them.
WW The apostle served three weeks, or eighteen months, or three years: he gives us the idea of patient service as it is needed.
JT You may depend on it that in the ordering of God he would not be forced to leave them so quickly, were it not they could stand in spite of the shortness of the service they had. It was ordered that they should be left, so as to be a model to us of quick learning. But if there are those who are slow learners, God is patient with them, and waits on them. I do not say they were slow at Ephesus, for I suppose the long time with them was that there should be a full result of the apostle’s labours there [p. 392] in connection with the assembly. But patience is a great thing, “in meekness instructing ...”.
HES Does the way in which the apostle addressed them here show he had in mind what was mutual? He does not address them as an apostle but links up Silvanus and Timotheus with himself and speaks about their having become “our imitators”.
JT I think so. Paul and two brothers with him would furnish a model as to how brethren should be together. You would like to have seen how Paul and Barnabas got on together that year at Antioch. We are told in chapter 14 that “they entered together into the synagogue of the Jews, and so spake that a great multitude ... believed”. And in chapter 3, “Peter and John went up together into the temple at the hour of prayer, which is the ninth hour”. You would like to see that sight; it was beautiful to heaven. Peter could say, “Look on us” — there was something there. So, as remarked as to Paul, Silvanus and Timotheus, you would like to see them together; two of them were in the prison together, and Timotheus was of a like spirit. I suppose it is a three-fold cord presented in ministry: authority would be with Paul, the two brothers would represent the brotherly side: and the apostle was brotherly too.
RB It is helpful in this respect to see how Paul went up to Jerusalem and spent a fortnight with Peter.
JT He went up and spent fifteen days with him, that would be a learning time for Paul. But it would have been delightful to have seen Peter and Paul together during those fifteen days. These are beautiful touches in the Acts and elsewhere, so that younger ones amongst us might take notice of elder brethren and the love between them, and how they get on together. God would promote love amongst the elder brethren who minister, so that they may [p. 393] unitedly set forth what is of God, for the younger to take example from.
TR Whilst the apostle speaks of himself as a nurse and as a father, in between the two he puts in the moral feature — “Ye are witnesses, and God, how piously and righteously and blamelessly we have conducted ourselves with you that believe”, chapter 2: 10. There are not only the affections that are so helpful and blessed, but he was not lacking in the moral features.
JT Very beautiful; so that they had an excellent example set before them in all these features, and doubtless that largely accounts for their rapid growth.
Then there is another thing that should be noted after that. He says, “Ye should walk worthy of God, who calls you to his own kingdom and glory. And for this cause we also give thanks to God unceasingly that, having received the word of the report of God by us, ye accepted, not men’s word, but, even as it is truly, God’s word, which also works in you who believe”, verses 12, 13. He is leading them on to the level of the word of God; as he calls it, “the word of the report of God”. It was presented on the principle of report through him, but they were able to see that it was more than his word, it was the word of God, and that it worked effectually; that is, we proceed to get beyond examples in men, and the word of God itself works in us in regard of God, and then we become enlarged. The local side is seen in the beginning of chapter 1, but now we see how they are widened out to think of assemblies, by the word of God being rightly received; they thought of saints far away from them, and became “imitators of the assemblies of God which are in Judea in Christ Jesus”. That is another thing that I believe brethren ought to notice; we are in danger of being either too general or too local. So as soon as we think of the assemblies in Judaea, we show that we are thinking [p. 394] of what is universal — what is general, and especially of brethren who have been longer on the road, assemblies that are older than we. For after all, the older assemblies and the older brethren have an advantage, and if we listen to the word of God we shall be taught to this effect. Even Paul pays respect to certain persons who were in Christ before him.
FI So the local setting was brought into accord with the universal aspect.
JT I think it is important that brethren should extend further afield in their prayers than they do; there is very little universal prayer.
JS In Exodus 15 they came to Elim where there were twelve wells of water, but in chapter 24, we have the twelve pillars; it points to the whole divine system.
JT That is right. The twelve wells of water and seventy palm trees are a provision for us; but in chapter 24 it is a question of the whole system, as you say. God does not bring that in until the people commit themselves to the covenant. When they said, “All the words that Jehovah has said will we do”. Moses immediately builds twelve pillars, and builds an altar and offers sacrifices; it is a question of the whole divine thought. As soon as we commit ourselves to God in the covenant, God’s interests come into evidence; the covenant implies the love of God shed abroad in our hearts. We think of the holdings of God on earth today, and are in sympathy with Him that there are so many gatherings into which the Lord can come: that is, I think, how the assemblies in Judaea come into view. If we are young we become imitators of those who have been longer on the way.
HWS When he speaks of their being taught of God to love one another, he adds, “indeed ye do it toward all the brethren which are in all Macedonia”.
[p. 395] There is love extending there, and then it goes out universally.
AEL What would the “word of the Lord” be in chapter 1, verse 8?
JT You call attention to that as over against the “word of God?” I think it would be the kingdom, also the militant side, but it is the gospel. In Acts 18 it is the word of God and chapter 19 is the word of the Lord, this latter involving what is militant.
RB Will you say another word as to what you mean by what is militant?
JT Well, the title “Lord” brings that thought in. In the gospel, the word of the Lord would imply that He is in authority in heaven to be submitted to, but then He also protects those who submit to Him. Acts 9 brings out the position of the Lord. You get the expression “Lord”, according to the Authorised Version, about fifteen times in that chapter; it is to bring out what is implied in the Lord. Paul breathed out “threatenings and slaughter against the disciples of the Lord”. He did not reckon he had the Lord to deal with, he was only thinking of the disciples, defenceless persons, but he had to contend with one who had all power. Aside from this power, the gospel could not be effective. We must have protection down here. He protects us, as in conflict, for if we confess the Lord Jesus that places us in a militant position at once; it brings us to Numbers, where every one of the age of twenty had to take up a military position. We are defended by the Lord, but we also in turn take up the defence of the truth here.
Rem It was “the Lord working with them”, Mark 16: 20.
JT Exactly, so that as we walk in the fear of the Lord and in the comfort of the Holy Spirit we are multiplied, Acts 9: 31. But the word of God brings [p. 396] in what God is in a moral sense, and opens up what He has here on earth. There is one God and it is one work. The assemblies are all co-ordinated; an assembly in Judaea is normally as interesting to God as the assembly at Thessalonica: the saints begin to see that, we love God and as loving God we are sympathetic with God. So you look afield, and especially where there had been national antipathy perhaps. They looked to Judaea for models here; it was Gentiles looking to Judaea for models. I think God has greatly helped the brethren during the past few years as to what is universal. It maintains a balance and saves us from metropolitan and national feeling, so that whilst we would recognize our “own countrymen”, 1 Thessalonians 2: 14, morally we are outside of all that. Thus we are in power, and able to think of saints in far-away lands, and even to make models of them. It is to be noted that “your own countrymen”, whether Jews or Gentiles, were persecutors of the saints.
AEL Would imitating the assemblies bring on persecution? for they both suffered persecution.
JT Yes; normally the assemblies reflect what is heavenly, and this will be persecuted in the world. “ye ... have become imitators of the assemblies of God which are in Judaea in Christ Jesus” — they were assemblies of God; and they had the status of “in Christ Jesus”.
Rem A new order of man that was delightful to God.
JT That would be there, “In Christ Jesus” (the anointed Man in heaven) is an official thought; it is the status the assemblies in Judaea had. The Thessalonians were not on quite the same level — they were “The assembly of Thessalonians in God the Father and in the Lord Jesus Christ”. The allusion is to their lovableness to God and their position as protected by the kingdom.
Rem “The assemblies of God” would suggest there was something there that God could own.
JT Exactly. That is the full position of the assembly here on earth, as far as I see — “assemblies of God ... in Christ Jesus”. What a great thing to see that God has companies of His people who can be so regarded. How dignified they are! how worthy of our consideration, and emulation, too! So the result is that if one went from Thessalonica to Judaea, he would find the same sympathies and affection. The assemblies are co-ordinated in that way. Thus we are perfectly at home, wherever we go, in such assemblies.
FI It does not say that of Galatia.
JT They were not equal to the dignity. They are just “assemblies of Galatia”.
WCG To every one is given grace to contribute to the end to which you have been referring. Some may have special endowments, but the grace given to each is spoken of first, Ephesians 4: 7, 8.
WW Would this be enhanced in connection with the saints as we move in divine love in our local companies, and would that give us power to look out universally and to bring in what is operating there into our local companies?
JT It would. Think of the number of the divine holdings and the dignity of them! — the assemblies of God in Christ Jesus — in different countries of the world. We sit down to the Lord’s supper and a number of letters of commendation are read, some from New Zealand, some from Australia, the West Indies, and so on. How delightful it is, as representing this great universal principle of the divine holdings on earth, assemblies of God in Christ Jesus — what dignity attaches to them! In partaking of the Lord’s supper we begin in a local way, for these announcements have respect to the locality; but the very reading of the names and localities from [p. 398] which they come suggests the universality of the assembly, that there is only one assembly really.
Ques In connection with the assembly of God, you referred earlier to the two features, God’s husbandry and God’s building — what are they?
JT Well, God’s husbandry is an agricultural idea, it refers to the sowing. In gospel testimony the thought of the husbandry is in view, that is the crop from the seed sown — Paul planted, Apollos watered — the seed is sown and there is the fruit of it. That is only one side of the position; the other side is a building. Sometimes you get gatherings that are called evangelical, they are apt to think only of the husbandry: but the husbandry will pass away, the building will stand, the building is therefore the most important. So we are told to “Put thy field in order, and afterwards build thy house”, Proverbs 24: 27. It is really the working out of love, but according to a plan which the wise architect sets out. We must not separate these two thoughts. Wherever Paul went he had the two thoughts in view.
Ques What about the temple? — “Ye are the temple of God”.
JT That goes with the building, it is characteristic in 1 Corinthians 3, it is the place where the light of God is. But the idea of God’s building is a great suggestion — what God is building. “Let every man take heed how he buildeth”, because building is to go on.
Ques Building would be God bringing in His own world; what is built is in view of the future.
JT Just so, building can only be by love. There is no other building that God will accept.
JS It is important that in preaching the gospel, the gift of the Holy Spirit should be made prominent, it links on with the building. Peter says, “Repent, and be baptized ... in the name of Jesus Christ, for the remission of sins, and ye will receive the gift of the Holy Spirit”. They were baptized and then they were added.
JT Yes, the three thousand did not go beyond the husbandry up to verse 41 of Acts 2, that is, it is a question now of what will display itself in them, what will come out in them. Then the Holy Spirit immediately proceeds to describe what marked them, they “persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers”, and they were all together; that shows, I think, that there was building. It does not say “together in one place” — that is not the point. At the beginning of the chapter they were together in one place, but at the end they were together characteristically, showing there was building, and the Lord adds to that.
Ques Do you get the same thought in, God “will have all men to be saved, and to come unto the knowledge of the truth”? 1 Timothy 2: 4. It would be the whole truth including the truth of the assembly.
JT Just so. Coming to the living stone is in view of building, but it implies rejection here.
Rem You grow up to salvation first.
JT Just so, and then you come as living stones to Christ. A living stone is a person who loves: a man is alive if he loves, and, if he loves, he thinks of others. He also thinks of Christ as outside this world; He is, although rejected by men, Head of the corner of God’s building.