THE ASSEMBLY (1)
[p. 84] THE ASSEMBLY (1)
Acts 2:47; Acts 8:1 - 3; Acts 9:31; Acts 14:23
JT These scriptures cover what is said of the assembly from the outset of the book of Acts until the verse read in chapter 14. There are other allusions to the assembly, but these suffice to bring out what is in mind, namely, that with the exception of chapters 13 and 14, the assembly is regarded as metropolitan almost throughout; that is, it is alluded to in the main as in Jerusalem. The passage in chapter 9 calls attention to the plural; the assemblies, although the reading is doubtful. If it be simply the assembly it would mean that the metropolitan idea runs on throughout until this verse, and even until the verse read in chapter 14, with the exception already mentioned. The intent in calling attention to this feature is not to enlarge on metropolitanism in the assembly, but rather the contrary. The divine thought as to the assembly is that it is universal but functioning in localities, not in a central position. In keeping with this it should be noted that the idea of a general gathering or church council of the assembly universally is not found in Scripture, save in Acts 15, although it has been adopted by the christian profession almost continuously, tending to centralisation and to rob the saints of the liberty of the Spirit.
The first mention of the plural; that is, of assemblies, is in chapter 9:31: “The assemblies then throughout the whole of Judaea and Galilee and Samaria had peace, being edified and walking in the fear of the Lord, and were increased through the comfort of the Holy Spirit”. Acts 9:31. The gatherings throughout Judaea and elsewhere, were marked by growth and spiritual power and liberty. This had been lost until within comparatively recent times, and the saints have now been enabled to return to what [p. 85] marked the beginning; hence the liberty that we have now, throughout the world, we might say, especially throughout the Western world, for there is not much of the assembly in the East, not much in Asia; hardly anything. The truth of the assembly spread toward the West, and the liberty that belongs to it has developed. In Acts 2:47, it is said, that the saints were praising God, and had favour with all the people, and, that the Lord added to them. The expression “to the assembly” is not in the original, but the thought is there; that is, there is something to be added to, and that something was persons. The additions took place daily, of those that were to be saved, that is to say, those whom God had in mind for salvation, and hence qualified for part in the assembly.
FWK Metropolitanism would have the effect of hindering the Spirit’s operations and thus tending to bondage; whereas the free development of the truth in localities would, on the contrary, tend to liberty and to spiritual growth?
JT That is exactly what is in mind. Metropolitanism has reached its full growth in Rome, but also largely in the Church of England; both systems are metropolitan, but particularly Rome, a system centring in an earthly city. The centre for the assembly is in heaven; she belongs to heaven.
R Does the opening of the epistle to the Corinthians give the position?
JT It does. It is the first epistle of Paul in which the truth of the assembly is opened up, not opened up in its heavenly character, as it is in Ephesians, but in its local character; and bearing on all localities in which the assembly is; as it is said, to “all that in every place call on the name of our Lord Jesus Christ, both theirs and ours”, 1 Corinthians 1:2. There was the assembly at Corinth, but there were other assemblies. Wherever there were those who called on the name of the Lord they are regarded in this way, “both theirs and ours”, 1 Corinthians 1:2, that is, the Lord is their Lord and our Lord, tending to unity.
ECL Is the thought that direction should come from heaven? Paul said he had “received of the Lord” 1 Corinthians 11:23, not from Jerusalem.
JT Just so, and that is one of the points that is in mind, that it awaited Paul as the special vessel, to open up the truth of the mystery. He said that he had received the ministry of the assembly, as well as the ministry of the gospel, and the ministry of reconciliation, but he had received the ministry of the assembly, the mystery, and it looks as if it awaited the advent of Paul’s service to open up this great truth. It is he that gives us, we might say, all the truth governing the assembly.
Rem Barnabas went “to Tarsus to seek out Saul”, Acts 11:25 and bringing him they taught a whole year in the assembly, and “the disciples were first called Christians in Antioch”, Acts 11:26, not at Jerusalem.
JT Well, that is a good point, because it shows how the thought of its being the centre was being taken away, as you might say, torn away from, Jerusalem, because the scattering had taken place already, and the apostles only had remained in Jerusalem. It would indicate that in the wisdom of God, His government had helped the truth, setting up in Antioch what would set aside Jerusalem as a centre. In chapter 14:23, we read about elders, as if the Pauline ministry having been furthered and established, each assembly needed its own elders. It is never said that an elder had authority beyond his own assembly, which shows how Rome has been contrary to the divine purpose in attempting the government of the assembly from one central city. We never read of one elder appointed for one city; it is elders — the plural — in every city.
ACSP In chapter 20, Paul, speaking to the elders of Ephesus, tells them to “take heed” “to all the flock, wherein the Holy Spirit has set you as overseers”. Acts [p. 87] 20:28 Quite so, showing there were more than one, probably many. Eldership is a great matter, in view of the government of the assembly, the local assembly.
JHP Would the service of “elders” shut out clericalism in that things would be shared?
JT Quite so; it would set aside clericalism, and the clerical idea of a man having a flock; it is contrary to the thought of the assembly. There is, of course, the idea of the flock of God, which the elders of Ephesus were to take care of, but there is no such thought in the scriptures of one man being in charge of a flock. Christ is the Shepherd, “the great shepherd of the sheep”, Hebrews 13:20, and “there shall be one flock, one shepherd”. John 10:16.
Great cities with several sub-divisions of assemblies, are apt to take on the metropolitan idea, and to that extent to rob the saints of liberty. Where there is a growth of meetings, covering large areas in a large city, these tend to metropolitanism and to rob the saints of liberty; because as following one thought, they may acquire local distinction, and develop the metropolis idea, which tends to enhance unduly the influence of any such place.
Rem At the end of chapter 2 what we have set forth is in persons, but no place is mentioned; the moral quality of the persons is emphasised.
JT That is good. The apostles are mentioned in the section. There is allusion mainly to the great number of converts in Jerusalem, doubtless tending afterwards to give to the place the metropolitan idea, because we have no such ingathering of converts recorded at one time, in any other place. No doubt God had in mind to strengthen the whole position, and the Spirit having come in we have evidence of what could be done; what the presence of the Spirit was capable of; namely, the conversion of three thousand persons. Following on that, we have the unifying thought of apostolic power and authority, as expressed in verse 42, “they persevered in [p. 88] the teaching and fellowship of the apostles, in breaking of bread and prayers”. Acts 2:42 Christ’s apostles are seen as an authority, representative of Himself at first. The added ones, “persevered in the teaching and fellowship of the apostles”, Acts 2:42, establishing a great principle, that the rule of heaven was to be recognised through the apostles, although the heavenly side is not yet brought forth; as we said, it awaited Paul, but still the Spirit had come out of heaven; He had come out of heaven to earth, and was the power of operation, even the power of conversion, in all these people.
HS Is that why teaching comes in here, after the preaching of the gospel by Peter?
JT Well, it shows the importance of teaching. It might be thought, why not take up the teaching of Moses, and the prophets, but they are not alluded to. What is called attention to is the fact that the added ones, the converts, in large numbers immediately recognised the teaching of the apostles. It is said in verse 37 that those who heard “were pricked in heart, and said to Peter and the other apostles”. Acts 2:37. Now that is remarkable, because it shows the distinction the apostles had already acquired. There were twelve of them; Peter was the speaker, but the others were recognised by the converts; the only persons they recognised were the apostles, as if the Spirit would call attention to them as the authoritative representatives of Christ; the idea of Christ’s authority is thus at once established in the twelve, and laid hold of by the converts, who continue as is said, in the teaching of the apostles and the fellowship of the apostles. Then we have something additional which in itself does not imply the apostles’ authority; namely, the “breaking of bread and prayers”. Acts 2:42. The breaking of bread was an assembly matter and would continue so, and prayers would be an assembly matter. The Lord had taught His disciples the idea of the breaking of bread, and He had taught them to pray, so that they were taught [p. 89] already aside from the apostles, as we may say. There was the Lord’s own direct teaching, and of course, that remains now, and though we have not the apostles, we have the Lord, and the Spirit, but at the beginning, the importance of the apostles is greatly stressed as in this section.
AW Would you connect that with John’s epistle? “he that knows God hears us”, 1 John 4:6. Would that refer to the apostles?
JT Well, clearly the “us” there would be the apostles. It was no empty claim, because they were really endowed with wonderful powers, including Peter, John and the others; even Matthias, the latest appointee to apostleship, is recognised by heaven, the full number of twelve is there; he completed the number.
AM The twelve apostles of the Lamb are in the foundations of the city. They are seen at the end as well as at the beginning.
JT Showing the thought has gone through, it has come through to us, and will be seen in the heavenly city; it is important to bear that in mind.
AM Is it in your mind, that the apostles had not taken sufficient account of the Lord’s word as to preaching in His name to all the nations, beginning at Jerusalem? They began at Jerusalem, but had they moved out?
JT Well, that would appear from the facts, and made it necessary for the Lord to take up another, whom He calls an “elect” vessel, to whom He gives the greatest powers, more than all of them; in fact, that is the ministry of the assembly, the ministry of the gospel, and the ministry of reconciliation, and the completion of the word of God.
WH Would the persecution recorded in chapter 8 serve to militate against metropolitanism? God allowed it.
JT Well, I think that is good. God is often seen as [p. 90] intervening governmentally when things are not going well amongst the saints. It is just possible that the terrible thing that has happened during the past five or six years is an evidence of this, that God intends to better the conditions amongst His people. We do well to notice it, to judge everything that is contrary, we might say, to Paul’s ministry, because that is the governing thought in the assembly.
In chapter 8 we read that “Saul was consenting to his being killed”; Acts 8:1, that is, Stephen. “And on that day there arose a great persecution against the assembly”. Acts 8:1. Notice, it was “against the assembly”, the assembly in Jerusalem; “and all were scattered into the countries of Judaea and Samaria except the apostles”. Acts 8:1. It seems clear that God came in to help the brethren to maintain the liberties proper to them. He caused this scattering, which seemed to be a calamity, but in result it furthered the truth, because we are told later that those that were scattered through it “went through the countries announcing the glad tidings of the word”. Acts 8:4. “There were certain of them, Cyprians and Cyrenians, who entering into Antioch spoke to the Greeks also, announcing the glad tidings of the Lord Jesus. And the Lord’s hand was with them, and a great number believed and turned to the Lord. And the report concerning them reached the ears of the assembly which was in Jerusalem, and they sent out Barnabas to go through as far as Antioch: who, having arrived and seeing the grace of God, rejoiced, and exhorted all with purpose of heart to abide with the Lord; for he was a good man and full of the Holy Spirit and of faith; and a large crowd of people were added to the Lord”. Acts 11:20 - 24 And then Barnabas “went away to Tarsus to seek out Saul”, (that is, Paul). “And having found him, he brought him to Antioch. And so it was with them that for a whole year they were gathered together in the assembly and taught a large crowd: and the disciples were first called Christians in Antioch”. Acts 11:25,26 We [p. 91] have definitely set out here the idea in the word christian; they became followers of Christ; and then Paul and Barnabas being used at this particular time, shows how the assembly became established, through Paul’s ministry largely.
Ques Jerusalem might have wished to retain those excellent men, but the Lord had said of Himself that “I must needs announce the glad tidings of the kingdom of God to the other cities also”. Luke 4:43 Quite so. That shows that metropolitanism was not in the Lord’s mind. Jerusalem was to have a great place at the start, and the apostles were to stay there at the beginning, to begin there to preach, but they were only to begin there. It was to spread out into all the world.
ECL Is there something to be learned from the fact that no persons are named in the movement at Antioch. It is just said that they were Cyprians and Cyrenians?
JT Well, it shows the idea of spreading. The word “Japheth” means spreading, and Japheth’s family undoubtedly was in mind, as that out of which the assembly would be called. The idea of spreading, I believe, began at Antioch; it began at Jerusalem, as a matter of fact, but it was through scattering, but at Antioch others moved out in gospel work. That is what we can see in chapter 13. It became a sort of centre, but only on moral grounds. Paul and Barnabas came back to Antioch after they went out on their first missionary journey; it was, you might say, a moral right of that assembly that they should do so, but they are not said to have done it again. They came back to Antioch after their first missionary journey and remained for many days too, and then the judaising spirit had to be met, and Paul and Barnabas went up to Jerusalem to meet it, but Antioch was never intended to be a centre.
AM The very idea of movement seen so much in the apostle Paul’s service is an important part of the life of the assembly. Metropolitanism is a stationary idea.
JT [p. 92] Quite so, the assembly is never intended to be stationary, it is intended to be in movement. The tabernacle in the wilderness is the type of it. We are moving out of the world into heaven, really, as to the moral side.
RB The spreading was necessary for multiplication.
JT So that the saints are to be marked by love. “By love serve one another”. Galatians 5:13. Whatever influence is allowed, it is not by numbers; it is by moral power. The moral influence we have, is by love.
Ques Is the love drawn out from Antioch, through God’s ways of government? He allowed a famine to come so that Jerusalem is indebted to Antioch.
JT The first governmental intervention, I suppose, would be the persecution that arose at the death of Stephen. Paul was the agent of it, but the Lord robbed Satan of him, and turned him into His greatest servant. Then God caused a famine to promote the truth, and it brought out love; it brought out giving on the part of the saints. In chapter 11, we have the prophetic ministry in this matter, “Now in these days prophets went down from Jerusalem to Antioch; and one from among them, by name Agabus, rose up and signified by the Spirit that there was going to be a great famine over all the inhabited earth, which also came to pass under Claudius. And they determined, according as any one of the disciples was well off, each of them to send to the brethren who dwelt in Judaea, to minister to them; which also they did, sending it to the elders by the hand of Barnabas and Saul”. Acts 11:27 - 30. So that Saul is immediately taken on, even in money matters; you might say he became a deacon for the moment, in carrying the money to the saints, showing that he was ready to do anything that would further the Lord’s interest; such readiness should mark every servant.
ACSP What you are saying would tend to giving us all a more elevated and dignified impression of every local meeting as taking character from [p. 93] the whole.
JT Well, that is the idea, I think, and the passage read in chapter 14 is to bring that out, that each meeting was to stand, as it were, on its own feet; each had its own place, and equality with all other meetings, having assembly status, the elders being just means by which the saints should be instructed, and guarded, shepherded and fed. That is the idea of eldership. The elders are not said to have gifts, although they may have gifts, but their characteristic is ability through moral qualifications to rule; the word rule or care enters into their service.
LFJ Would they link with the priests of the Old Testament; priestly in their outlook in the locality?
JT Quite so. The priest is always supposed to be available among the saints. Exodus always considers that he is there. Every word spoken is to be at the word of the priest; that is, the priests and Levites in Deuteronomy. The word priest covers the Levites in Deuteronomy: the Levite is a minister of the truth, but it shows that ministry among the brethren tends to priestly power, tends to increase spirituality and understanding.
EB Would it be right to ask help as needed from neighbouring meetings?
JT I think so. We were speaking of elders not having gifts necessarily, but nevertheless there are gifts of government, and of course the gift of government would fit well with an elder, a man who can rule, and there is such a gift mentioned in 1 Corinthians 12. Therefore one having a gift of government in any place has liberty to go to any other place; he is not limited to the locality like an elder; a gift is always universal; therefore, if you have a man in this town who has shown himself to be able in caring for the saints, well, he ought to have liberty anywhere. The brethren should be quite at liberty to ask him to come and help them.
AM Acts 14:22,23 reads that “through many tribulations we must enter into the kingdom of God. And having chosen them elders”. You referred, in your prayer, to [p. 94] entrance into the kingdom, the setting of the kingdom in relation to the assembly working out practically. The feature of rule is connected with the kingdom, and having referred to it, they chose elders.
JT Quite so. Experimental work in the kingdom of God would develop ability to rule. We are told that “we shall judge angels”, 1 Corinthians 6:3, and the apostles were to judge the twelve tribes of Israel, so that we ought to be able to rightly judge matters between ourselves. It is important to show that the assembly is rendered independent of the world; it has in itself all that is needed, so that in Acts 14:23, it is said “having chosen them elders in each assembly”. Now this is an advance on chapter 6, because there the people chose the deacons, but then the twelve ratified their choice. There is no thought of the people choosing elders, the apostles did it; “having chosen them elders in each assembly, having prayed with fastings, they committed them to the Lord, on whom they had believed”. Acts 14:23. This verse serves well as finishing our subject; it leads up to the idea of what is plural in eldership, which is not metropolitan. Although the brethren in large cities have care meetings, and the Lord blesses them, the principle of eldership is a great point; the saints should be able to count on eldership to carry them through. It is a question of eldership, persons who care with genuine feeling how the saints get on.
HH That would fit in with Titus, “elders in each city”. Titus 1:5. It would not be for the sub-divisions merely in large towns like London or New York.
JT The elder has rule in the whole of the city; that is very important. Another thing which should be noted particularly is, that “they committed them to the Lord, on whom they had believed”. Acts 14:23. The apostles acted as if they could trust them, and have confidence in them, now that the elders were appointed, they had the means of carrying on. Even if the apostles did not come back again, the elders would be the means of carrying on, and [p. 95] so it is today: the care meeting is used of the Lord to help us to carry on, in every place. The word every place is to be noted; that is what is said in 1 Corinthians 1:2. “All that in every place call on the name of our Lord Jesus Christ, both theirs and ours”. Theirs and ours would mean what is universal, the same Lord is universal, and all that flows out from the lordship of Christ belongs to all the assemblies; so that we are moving in unity, and Paul says, “I ordain in all the assemblies”; 1 Corinthians 7:17; certain things were to be ordained, and whatever is ordained in one is ordained in all, so that there are no specialities.
WP Is that the way salvation works out, “those that were to be saved”, Acts 2:47?
JT Well, I think so. I think salvation was placed in the assembly in that sense. It is said in the Old Testament that God placed salvation in Zion, which is the same thing, the assembly answering to Zion. God has placed salvation in Zion, that was where it was to be found, and so it is to be found now among the saints; salvation is a very important thing for young christians, and to keep close by the saints. Salvation is there, and “the Lord added to the assembly”, Acts 2:47, or leaving out the assembly “the Lord added daily”, meaning He added to what was there. Salvation, of course, is in Christ; salvation is by the death of Christ, and so forth, but when you say it is in the assembly, then it is the general thought involving the influence for good that is found in the assembly, the authority of the apostles, the authority of love, and all else, is tending to keep the saints together, to keep them out of the world.
RB Would you say more about the committal to the Lord?
JT I think it is a very precious thing, that you can commit the saints to the Lord. If there is no one else, you can count upon the Lord, but especially if the elders are there, persons chosen. There can be no suggestion that the brethren are counting on themselves. You are [p. 96] counting on the Lord, but as Matthew would teach us, the Lord would have His own to do the work, but He will be with us in doing it. That is really the point in Matthew, and therefore Matthew is the great assembly gospel.
Matthew should be read with the Acts, particularly, but John’s gospel should be read in regard of life; Matthew should be read in relation to assembly government, because the Lord says “I am with you all the days, until the completion of the age”, Matthew 28:20, and significantly the Lord does not say that He is going to heaven at all. Matthew does not record the ascension, as if he were saying to us, The Lord will be always with you; you can count on Him, and therefore we do not need to turn to any bishop or pope, or council, or any other association of men to carry on things for the Lord. The assembly has all that is needed, especially the Lord Himself.
ACSP Would it be a right thing for saints to desire to qualify to serve on this line, that we might desire to have those qualities today.
JT There is the idea of choice here, “having chosen them elders in each assembly”, Acts 14:23, and it would mean, if we allow the idea of choice, in any sense, whether it be a brother that might be counted on to visit saints especially, or to look after the gospel, or to look after the money, all of which have importance, well, he has to have certain qualifications, and you may be sure that the apostles chose these men because they had these qualifications. It is not said that they had them, but we may be sure, according to what Paul said to Titus and Timotheus, that they would have the qualifications.
FR It is on returning to these places that this choosing is done. Would time be allowed for the development of suitability in those chosen? It is not immediately on presentation of the glad tidings, but on their return to these places. It says, “And having announced the glad tidings to that city, and having made many disciples, they returned to Lystra, and [p. 97] Iconium, and Antioch, establishing the souls of the disciples, exhorting them to abide in the faith” “and having chosen them elders”, Acts 14:21 - 23.
JT This passage in chapter 14 really bears on the whole position of returning, of apostolic return to the places where the assemblies had been set up, and it is well borne out in the Lord’s own example. It says of Him that He came in and went out among the apostles, from the time of the baptism of John until He was taken up, meaning that there would be visitations by the Lord to different places. The same is seen in the letters to the assemblies, and also in Samuel’s ministry, for he had a circuit in which he went round to certain places. I believe the thought of going round to see what is being effected is most important, and especially there in what Paul proposes. “Let us return”, he says, “after certain days Paul said to Barnabas, Let us return now and visit the brethren in every city where we have announced the word of the Lord, and see how they are getting on” Acts 15:36.
JH Paul in Acts 20 gives a word of warning to the elders. He expected to find them there.
JT Quite so; he sent for them; as you say, he warned them. But there is one point he makes there, the elders were constituted overseers in the flock of God; the Holy Spirit had done that, not the apostles. Of course, that holds today, whatever there be in the way of office, the Holy Spirit is here to appoint, to choose, using whom He will, of course.
ECL Would the qualifications of the elder be recognised in the fact that he is able to follow the teaching of the apostles and is in touch with the ministry universally?
JT Just so. It is a very important matter that we should observe the apostolic teaching; and if there be any question arising it is the first thing to be considered; then the Old Testament may serve us, and will,
[p. 98] but we must first consult the apostles in matters of doctrine.
CW Paul told Timothy to “rekindle the gift”, 2 Timothy 1:6, that was in him.
JT Quite so, even in the evangelical service. Whatever it was that he had, he should stir it up, rekindle it. We all need that exhortation; whatever we have, to make the best use of it, and the brethren ought to discern what we have and make room for us; we make room for each other, “as to honour, each taking the lead in paying it to the other”, Romans 12:10.