ENDINGS OF THE GOSPELS (1)

ENDINGS OF THE GOSPELS (1)

Matthew 28: 1 - 20 The thought for these readings is to take up the endings of the four gospels; Matthew speaking of authority, Mark of faith, Luke of grace and John of spirituality. The leading thought in Matthew is delegated authority; the authority of God in Christ, and then by the Spirit in the assembly. We have kingship stressed in this gospel. Christ is presented from the outset as the Son of David, and David is called “the king”. David’s kingship is thus stressed; and even such as Herod is called the king several times; however unfaithfully he ruled, he was called king. We have also the Great King mentioned in this gospel, and on the holy mount “his face shone as the sun”. Other like expressions are to be found in Matthew, for Christ is seen exercising kingship or authority by the Spirit; also delegating it to the assembly, according to chapter 18. It is thought that this final chapter will serve to show how authority is also in Christ risen and exalted. His ascension is not spoken of here, but He commands the disciples. The angel is seen descending out of heaven and rolling away the stone and sitting on it. The authority of heaven is thus in evidence at the sepulchre — for the moment vested in this angel, who instructs the disciples as to the resurrection of Christ. The ascension is omitted, for it is a question, in this gospel, of authority based on moral grounds, rather than what is conferred. The latter, however, is stated in chapter 28: 18, but not as in Acts 2: 33 — He “having therefore been exalted by the right hand of God ...” “All power ... in heaven and upon earth” is given to Him in a personal sense. The angel says, “I have told you” (verse 7), as if the authority is imperative. And finally the Lord says, “All power has been ^{[p. 295] [p. 310]} given me in heaven and upon earth”. And He says further, “Behold, I am with you all the days;” hence our position here this afternoon. We are entitled to regard that the Lord is with us as moving in obedience and in the light of the commandments.

LES Is your thought that the position occupied by the assembly according to Matthew is to be held in authority and power here, so that there is an answer to the chaotic conditions that are all around?

JT Yes; the conditions are certainly chaotic, although God is mercifully maintaining government. In some instances it is in the hands of men who are misusing it, but still God is maintaining government. The feature of the great image of Daniel 2 in the last days is the iron and clay, which do not mix, and God is concerned that in the assembly, in the few who are walking in the light of it, there should be a testimony to government and order. Matthew, I think, is intended to teach us and enlighten us as to this, and to show that the Lord is with us, and with us always, until the end.

RRT Is this authority represented in the angel, the authority out of heaven — in contrast to the authority that Pilate assumed, and which the Jews recognised? The previous chapter says, “Pilate commanded the body to be given up” at the request of Joseph; and the Jews say, “Command therefore that the sepulchre be secured;” there was certain authority with Pilate.

JT Pilate’s authority was in favour of Christ to a point. He acceded to Joseph’s wish, he commanded that the body be given to him, and Joseph having got the body, wrapped it in a clean linen cloth, and laid it in his own tomb which he had hewn out of a rock. Pilate acted, you may say, in favour of Christ, but later against Him. The chief priests and Pharisees desired “that the sepulchre be secured until the third day, lest his disciples should ^[p. 296] come and steal him away, and say to the people, He is risen from the dead; and the last error shall be worse than the first. And Pilate said to them, Ye have a watch; go, secure it as well as ye know how”. He acceded to their wish, as he had acceded to their wish in putting the Lord to death. Hence, government today may be against christianity, or it may be for it. Here it is for it, and we are thankful, and pray on, but where it is directed against Christ and the truth, if we pray at all for the persons involved, it is that they may be undeceived and turned away from their course. The angel in Matthew 28 represents the authority of heaven as over against authority misused. In reality Pilate is giving way to the cry of the Jews, and surrendering his authority. He had handed the body over to a man who was quite equal to the trust, who wrapped it in a linen cloth, and laid it in a new tomb. But Pilate having given this matter over to Joseph, afterwards put it in the hands of the Jews, saying to them, “Ye have a watch: go, secure it as well as ye know how”. It is a good illustration of government today, how uncertain it is, especially as to the things of God.

RRT Even with Pilate there is delegated authority, is there not? The Lord said, “Thou hadst no authority whatever against me if it were not given to thee from above” (John 19: 11).

JT Authority was there, and the Lord recognised it, even as against Himself. It was not given to Pilate to be used against Christ, but the fact that he was in the place of authority is owned by the Lord. Abstractly Pilate was right, for he would have released the Lord; as uninfluenced by the Jews he would have set Him free, but through the influence of the Jews he handed Him over to be crucified. He surrendered his trust, yet he did not lose the authority, and the Lord owned that he ^[p. 297] had it.

RTM The earthquake and the angel of the Lord descending, make it evident that power was in the angel; it was in his look. Would that be reassuring to us, showing that heaven’s authority remains?

JT Well, it ought to be. The stone had been sealed by the direction of Pilate, but the angel coming down and acting as is presented here, poured contempt upon that seal. “And behold, there was a great earthquake; for an angel of the Lord, descending out of heaven, came and rolled away the stone and sat upon it”. It would mean that the earthquake and the angel are linked together.

RB Would you tell us why this message is given to the women, and not the disciples?

JT Well, they were in the way of it. They are honoured as showing affection for the Lord. As our affections are right, we go in the right direction; although we may be unintelligent in what we are doing, we come into the privilege and honour. They are not like the apostles, formally appointed, but they are in the way, and governed by right affections. It is thus that the Lord comes in; a word comes in to assure us, and we get a message. The women got a message along with the word, “Behold, I have told you” (verse 7). That word is to convey authority. In a meeting like this, as we are rightly governed by light and affection, a word comes in; there is authority, and you are confirmed in the position.

RRT The word to the women, “Go quickly”, would indicate authority.

JT It would. Authority is stressed in “Behold, I have told you”. It conveys to them that it is the Lord’s business and requires haste. Another principle that comes in here is: “If any one speak — as oracles of God” (1 Peter 4: 11). Thus we are to be sure that what we say ^[p. 298] is right.

JLF It is a question, is it not, who the speaker represents?

JT That is the point here, that he has credentials. The circumstances show that he is accredited from heaven; the earthquake, and the rolling away of the stone, his face like lightning, all show that he has credentials. The remark, “Behold, I have told you”, is based on that. It would seem as if the presence of the angel, and the earthquake, run together; the earthquake denoting dynamic power, and the angel authoritative power. It is representation accompanied by actual power in the earthquake; the power that operated. The angel is representative, and the earthquake, the testimony to the direct power of God, was with him. When they prayed in Jerusalem the place was shaken (Acts 4: 31). That was direct power, but it was in their favour, it was not against them.

MDF Moses, great as he was, could not change anything divinely spoken. It must be as the Lord commanded Moses.

JT Thus he represented fully the authority of God.

GC Would you say that the angel had control of the whole situation here?

JT Everything about him accredited him. The earthquake was actual power, what you might call dynamic power, but he had authority also, which is another matter. He had power in the sense of authority, but it was not only that, there was actual power with it.

GC He rolled away the stone and sat on it.

JT Exactly. Sitting upon it is a challenge implying, Who can question what I have done? Those who had sealed the stone, what could they do? They are simply powerless. The soldiers are representatives of the chief priests, but they were as ^[p. 299] dead men.

WGH The word of the angel would be a living voice speaking, and the earthquake supported that, would you say?

JT I think the authority is the first thing and then power to support it. Peter declared that Jesus is made both Lord and Christ; that is authority, and the Spirit is the power to support that authority in operating here.

LES Referring to the first verse, do you think that in the expression “the next day after sabbath”, there is a suggestion of something additional coming forward?

JT Yes; it is more that in Matthew than in John, Matthew does not stress what is wholly new in this connection; John does, and he says, “the first day of the week” twice in chapter 20. In Matthew 28 it is “the next day after sabbath”, in the New Translation. The link is with the sabbath.

RRT It says that the women came to look at the sepulchre, and what they saw suggested the authority of heaven vested in this angel.

JT Yes, that is the thought exactly, and we should get that into our souls now. It is what replaces the authority that christians, from the outset, have suffered from; beginning with Christ Himself, there has been suffering from the authorities. Pilate used authority against Christ, but the fact that he acted against Christ did not abrogate the authority. The vacillating character of the four monarchies, of which the last is now running its course, is replaced morally by authority as seen in Christ and the assembly. The authority seen in the four monarchies will be replaced actually presently, but it is displaced now morally by what the angel represents, the authority that is now vested in Christ, presently to come out publicly, but now known in the assembly. It is continuous. This new thing is brought in, and spoken of as the kingdom ^[p. 300] of heaven in Matthew, but in the other gospels and the epistles the kingdom of God.

RRT The misuse of authority by Pilate is a solemn warning to us. The Lord gave to His bondmen “the authority”, and we are reminded of the seriousness of the misuse of it.

JT Yes. It is seen, alas, in the history of the assembly. The authority delegated to the bondmen is one thing, and authority delegated to the four monarchies is another thing; the latter continues, untrustworthy as it is. It may be for Christ or against Christ, as seen in Pilate. The authority delegated to the bondmen was wholly for Christ — for the support of His testimony. Rome arrogates it to herself, but there it has morally ceased. No one who knows the Lord will submit to it, but authority among those of the assembly, who maintain it on moral grounds in the power of the Holy Spirit, will be owned; and those who know the Lord will also submit to the powers that be. This situation will go on to the end. In view of this, in the address to Thyatira, the Lord says, “But to you I say, the rest who are in Thyatira, as many as have not this doctrine, who have not known the depths of Satan, as they say, I do not cast upon you any other burden; but what ye have hold fast till I shall come. And he that overcomes, and he that keeps unto the end my works, to him will I give authority over the nations” (Revelation 2: 24 - 26). That is how the matter stands in christendom, that Thyatira has arrogated authority in religious matters on the earth, but our chapter shows that you cannot divorce authority according to God from the keeping of the Lord’s commandments. As keeping the commandments of the Lord we come into the power of the Spirit, and not otherwise; we cannot assume to have it otherwise. A very important lesson for us to learn is that delegated authority set up at the beginning has ceased ^[p. 301] to exist in the public body. We come into this authority only as separated, as a remnant, and as loving the Lord, and keeping His commandments.

CTK Is the basis of this delegated authority seen in attachment to Christ? The angel recognised this and said, “ye seek Jesus”.

JT Well, these women were morally in keeping with the angel. Although they were ignorant, their affections were right and the angel knew. He says to the women, “Fear not ye, for I know that ye seek Jesus the crucified one. He is not here, for he is risen, as he said. Come see the place where the Lord lay”. He was taking account of them as they were; he knew, and they were morally in keeping with himself. I am sure that is the position today, that there are those who, as keeping His commandments are morally in accord with the authority vested in Christ. Hence the word here is, “Behold, I have told you”. They were to receive a message, a direct message from him who represented God.

Then the next thing is, will they fulfil it? We are marked off as brethren of Christ as we do the will of God (Mark 3: 34, 35). So that we read of these women in verse 8 of our chapter, “And going out quickly from the tomb with fear and great joy, they ran to bring his disciples word”. They fulfilled the commission, they carried the message quickly. We are not told that Mary ran quickly in John 20, because it is the spiritual side, but here it is authority; the matter must be done well and quickly. Here the King’s business required haste.

GC We are really put in touch with heaven, are we not? The passage says, “for an angel of the Lord, descending out of heaven”, and then we get his clothing spoken of, his countenance, and so on.

JT He descends, he is in liberty himself, he is moving in liberty; and his word is not that he had been told to tell them, but, “Behold, I have told you”. It is immediate authority expressed.

LES Would a rebellious attitude on our part in assembly matters be a challenge to authority?

JT Quite so, that enters into the teaching of the chapter. The bearing of the chapter is on public testimony. In the truth relative to the assembly, which is in chapters 16 to 18, we find that any one disregarding the assembly has constituted himself unfit for fellowship. He is regarded as a heathen man and a publican, and is in an altogether outside position, showing that the authority is the same whether in the angel, or in the assembly. It is the authority of heaven. Anyone who disregards the authority comes under the ban of heaven as well as the assembly. Whatever is bound on earth is bound in heaven. It is terrible to be under the ban of heaven, and it is reflected in the assembly.

JAW The women had the message and they carried it as directed, and then the Lord comes in and supports them in it. He confirms it. Is there not a suggestion there for us in regard to assembly procedure? We receive impressions as to the Lord, and then He comes in to confirm them.

JT That is what is very beautiful here, for the angel had said, “I have told you”, and those to whom they are taking the message are called “disciples”. “And as they went to bring his disciples word, behold also, Jesus met them, saying, Hail! And they coming up took him by the feet, and did him homage. Then Jesus says to them, Fear not; go, bring word to my brethren”. He changes the word from “disciples” to “brethren”, which is very beautiful. This light comes to persons who are moving under authority already, so that whether the authority is in the angel, or the assembly, the Lord comes in as we are moving under it, and confirms us. We have elevated language used here; He says, “my brethren”, which, as I said, is very beautiful. This word from the Lord places all on higher ground.

JAW Would the thought of association come in there?

JT We sit down together as His disciples, but elevation is the principle in the assembly, and so we advance in assembly service to the ground of Christ’s brethren. The message through Mary in John 20 governs this.

JAT What do we understand by going quickly?

JT The service of God is never optional; we are under orders, and the orders are to be carried out promptly.

WF These women recognised who had the authority here. How do we recognise authority in the assembly?

JT You are to do so, that is clear enough; they recognised it. They were fearful, but “great joy” was With the fear, and they moved exactly as the angel had told them. He said, “go quickly”. Today it is a question of being able to discern where divine authority is. We shall be beclouded if we are having any wrong feelings about those whom God is using. He uses men to carry out His will on the principle of moral qualification. We are to discern that, and if not, we are at great fault and disadvantage.

LES Would you help us as to the procedure where the authority is challenged?

JT Well, if a brother refuses to listen to the assembly, he has said in effect, I will do as I please, disregarding the conscience of the brethren. If he does that, he is challenging the authority of the assembly, he thus comes under the ban of heaven as well as that of the assembly. The right principle is to proceed against such an attitude as that; do ^[p. 304] not let it drag along, and as we proceed against it, more evil will in all likelihood develop, and divine power will be with the saints to deal with it according to God.

PB Are authority and moral qualifications suggested in, “his look was as lightning, and his clothing white as snow”? These features should be found amongst us and indicate what is authoritative.

JT That is right, so that if we are to proceed against a person who disregards authority, we must have these features — the appearance — our looks, and our clothes, our immediate circumstances; it is not simply because we are in fellowship, that we have authority.

FCB Would the lightning suggest speed? It is said of the living creatures in Ezekiel 1: 14, “And the living creatures ran and returned as the appearance of a flash of lightning”.

JT Just so. That description in Ezekiel is very helpful upon this point of authority.

CSP Would the ark suggest authority? It is the ark of the covenant of the Lord of the whole earth.

JT Quite so. It is said to be the strength and glory of God (Psalm 78). Dagon fell before it. When carried into the camp of Israel, it gave them no power at all; the Philistines overcame them. This makes clear what we are saying, that there must be the accompanying moral qualities in those who represent divine authority. As remarked, these are suggested in the look like lightning that the angel had, and his clothes white as snow. Israel brought the ark into the camp and it did not do anything for them, because their state was not right. In the exercise of authority, an outwardly right position, age, and so on, are not sufficient; there must be a corresponding moral condition.

JAW ^[p. 305] Is that same thought suggested in the beginning of Revelation, where the Lord presents Himself to John?

JT Yes. The Lord’s eyes were as a flame of fire; He was clothed in judicial garb, and His feet were like brass. When we are dealing with evil we must have these accompanying things, otherwise authority will fall to the ground.

LES Do you think that is why the Lord often delays settlement of a matter amongst us, so that these features may be developed?

JT I think that is so. We are apt to use the assembly as a mere tool to carry out our own wills, and we discredit the assembly in that way. If we have these moral features, the assembly is ennobled, the idea of it is there in power.

CSP Do we get the state suggested in Joseph, in that he hewed a tomb out of a rock, which was suitable to Christ? This would suggest a right state in his soul, an appreciation of what was due to Christ?

JT Yes; over against Isaiah 53, Joseph’s act is very important. “Men appointed his grave with the wicked”, probably a hole in the ground, a most disrespectful thing. They would put the Lord into that grave with the wicked, but Joseph had a different thing in mind. Hence, Jesus “was with the rich in his death”. God lifted the burial of Christ to its proper level; the new tomb hewn out of a rock, and the linen provided for this. Joseph, having got the body, wrapped it in a clean linen cloth, and laid it in his own new tomb. He serves well here. It is the only item of service we get from Joseph as far as Scripture goes, but it is a good part. It elevates the position of Christ in His death.

WGH Would you say that authority is not now official, so that it must necessarily lie in the power of ^[p. 306] the Spirit?

JT Yes. The authority itself is a commission given, — “given to his bondmen the authority” (Mark 13: 34), but the Spirit is the actual power that supports it.

WGH The authority could not be maintained if we were not governed by the Spirit, He having His place.

JT Just so; how could it be unless we had the Spirit? What would be the position of any nation without a police force, an army and a navy? It would fall to the ground, for they are the dynamic things, so to speak, in relation to government; that is the idea of the Spirit.

JAW So, the place being shaken in answer to prayer, in Acts 4: 31, “they were all filled with the Holy Spirit, and spoke the word of God with boldness”.

JT Quite so. There it was. The shaking was in their favour, for God was acting for them, but the Holy Spirit was in them, furnishing power.

RRT These women moved in response to authority. It was with fear, but nevertheless with joy. If we are prepared to move in response to authority, the Lord will come in as He did here.

JT That is what is so encouraging in our days. Our meetings are not blocked by the authorities. We may be very feeble in standing, but the Lord comes in and we proceed, so that there is not only authority, but His own presence with us. It is not merely a question of a word to do this or that, but the Lord in meeting the women says to them, “Hail”. He greeted them with respect. It is very beautiful, I think, how the Lord comes in personally. The angel does not do that, because he could not have the same personal link with the women which the Lord had. Jesus is a Man, and has personal links with them on that line, and greets them. “And they coming up took him by the feet, and did him homage”. He did not thrust them away, He permitted it, for He had a personal link with them. In John He says, “Touch me not”, because it is the spiritual side; here it is more the kingdom. They hold Him by the feet, an action which would detain Him, but He does not object. Then He says, “Fear not; go, bring word to my brethren that they go into Galilee, and there they shall see me”. It is not only giving a message; a personal link is involved, and that enters into our part with Him in the assembly, which is the home of divine feelings and affections, where the Lord is at liberty with His people, and they with Him. After the exchange of affectionate preliminaries, He takes the women on for service. The angel had said, “go quickly and say to his disciples that he is risen from the dead”. But Jesus says, “bring word”, which is a more dignified expression, and no doubt signifies the conveyance of the thoughts of the mind; that is the thing they are entrusted with, the message, but it is for them to communicate it in their own way. “Bring word to my brethren that they go into Galilee, and there they shall see me”.

GC The angel’s object really was to adjust them, and afterwards, of course, the Lord was with His own. There were to be happy relations between Him and them.

JT That is right. You can see how all this enters into our own position; the personal link that the Lord would have with us. One always feels in these meetings, not only that the Lord should help us, but that He should come in — “all the time in which the Lord Jesus came in and went out among us” (Acts 1: 21). Are we denying Him His right? He has joy in the service as well as we. It is the personal side that is so very beautiful; the use of the expression “bring word to my brethren”, implying personal confidence.

RRT The result was movement amongst the brethren.

JT That is the next thing, and it is on the positive side. Verses 11 to 15, however, are most solemn, showing Satan coming in to set this aside. That must be watched. “And as they went, behold, some of the watch went into the city, and brought word to the chief priests of all that had taken place. And having assembled with the elders, and having taken counsel, they gave a large sum of money to the soldiers, saying, Say that his disciples coming by night stole him while we were sleeping. And if this should come to the hearing of the governor, we will persuade him, and save you from all anxiety. And they took the money and did as they had been taught. And this report is current among the Jews until this day”. Here we have another authority — the authority of darkness, and they take the ground that they can influence the one in authority. The history of the church, the public body, is indicated in this. A certain institution has that influence with the ruling powers, power to persuade them against what is right. The lie “is current among the Jews until this day”. This is a terrible thing to contend with; that this authority of darkness continues on, and maintains certain lies, making them current. Christians need to see to it that they are delivered from this authority of darkness and translated into the kingdom of the Son of the Father’s love (Colossians 1:13).

JAW Is there a suggestion here that the enemy is seeking with every bit of his power to set aside the power of the present ministry?

JT Well that is it, the full-blown thing is in the Romish system; that is in mind here. The new thing; the new authority and service connected with it, is now operative, and Satan intervenes to make it ineffective. That is the position, and it is going ^[p. 309] on day and night; it is our business to keep in the true light, and not listen to the lie.

LES It is the treachery of Judas carried over, really, to the end that Satan might overthrow the position of the testimony and all its current movements.

JT Yes. The lying opposition here began in the chief priests having assembled with the elders and having taken counsel. Their weapon is money. That is a very solemn thing. It was the weapon, too, in Judas’ case, showing the nefarious use made of money in the things of God. How easily we can influence people by money!

RRT The Lord Himself was beyond the power of Satan in a sense, as a Man here, but it seems that Satan is using his power against Christ’s disciples, and bringing in disrepute in regard to them.

JT Yes, it is the power of darkness. It is not the sword here used against the saints, but the lie and how it is sustained. It “is current among the Jews until this day”.

JLF Why is it that in this gospel the Lord’s appearing amongst His own is apparently so formal, as compared with Luke and John?

JT Because authority requires dignity and reserve. It is the King, so that it is said, “But the eleven disciples went into Galilee to the mountain which Jesus had appointed them. And when they saw him, they did homage to him: but some doubted. And Jesus coming up spoke to them, saying, All power has been given me in heaven and upon earth” (verses 16 - 18). He does not say, “it is I myself”, as in Luke, nor does He come and stand in the midst, as in John. The dignity of the King is in mind — His authority — a very important matter entering into our care meetings and all judicial matters. We are to act in the dignity that the service requires. So He goes on to say, “All power has been given me in heaven and upon earth. Go, therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit”. It is a remarkable command; they are to make disciples. That is the idea of the public system, to make people what is needed. This result requires great moral power.

JAW You spoke of the use of money in an evil way. How can that evil operate among the saints today in the way of annulling the present ministry?

JT Well, you may give a brother a little money, in order to obtain something through him; not truly to support him in the service, but that you want to get something back; that is the idea, and thus it may be found amongst us. If you want return for it, then you have a personal object in view, and it is darkening; you are influencing the brother for a purpose of your own. It may result in good for others, but still, it is for your interest or advantage.

CTK Is that seen in relation to matters of care among us, when a brother seeks to influence others privately in order to gain support?

JT Yes; when you sit down in the meeting you may have certain brothers with you in some matter. It is the principle of human politics to a very great extent. That is not of God.

JAW This would mean that matters coming up in care meetings should not be discussed with groups of brothers beforehand.

JT That is what our brother means. It is better to have your thought, and sit down and tell it out to the brethren, and trust to the Lord to use it if it is worth using, instead of getting someone to agree with you before you speak. Do as Nehemiah says, “I consulted with myself” (Nehemiah 5: ^[p. 311] 7).

PB What would be the import of the word, “the eleven disciples went into Galilee to the mountain which Jesus had appointed them”? Would that be where His mind and authority in the assembly could be understood?

JT The mountain would suggest power. There are seven of them in Matthew and this is the last one; each one representing some feature of the testimony, and here it is clearly a question of their commission; the Lord is asserting His authority. “All power has been given me in heaven and upon earth”, therefore He is sending out His disciples. He has a right to do it. The mountain means that there is power behind what He is doing; the order was perhaps one of the greatest ever given, it was to “make disciples of all the nations”, not only of persons. That would change everything existing among the nations today, and it will be so when the time for it comes.

RRT Is the Lord referring to a special time in saying, “All power has been given me in heaven and upon earth”? When was He given that power?

JT As risen. The full thought of this is in Acts 2: 33, 36. Peter says, “Having therefore been exalted by the right hand of God”, and “God has made him, this Jesus whom ye have crucified, both Lord and Christ”. His position is on high, but Matthew does not give us that, he deals with the Galilean position. It is really the remnant extending on to the last days, when the nations will be made disciples, but it bears on christianity — for the principle of making comes into christianity; each one is made something. God has made you something, and He has given you a commission to make others like yourself. That is the principle of it. Of course, all are to be made like Christ.

RRT It is after He had died and risen that all power in heaven and on earth is given to ^[p. 312] Him.

JT Well, that is how the truth is presented. You do not limit His power when He was here as Man, but this is the full position consequent upon redemption. God has made Him both Lord and Christ. “Having therefore been exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he has poured out this which ye behold and hear” (Acts 2: 33). This passage confirms the statement that all power has been given Him in heaven and upon earth; but it is the Galilean position here. In Luke it is Jerusalem, but Galilee implies that Jerusalem is ignored. The Lord taking up a position in Galilee is judicial, meaning that Jerusalem is under reproach in His mind, and therefore it is the remnant, and not the full thought of the assembly. It is the saints viewed in that way, the Galilean position; Christ not absent, nor ascended, but with them all the days until the completion of the age.

PB In regard to the remnant making disciples of all the nations, why is it associated here with baptising them to the name of the Father, the Son and the Holy Spirit?

JT That would go on then, too, of course; it is christianity, but it is from that point of view. This gospel contemplates the testimony on the earthly line as well as the heavenly in the assembly. This is the Jewish side of the position running on to the end. It is not exclusive, but also comes into our position here. We use this formula, but it will be used by and by, too. The millennium is set up in the light of the revelation of God — the name of the Father, and of the Son, and of the Holy Spirit.

RTM Why is the power connected merely with the disciples here?

JT They are not called apostles, but disciples; there were eleven, a broken number, and then there are some not sure, doubting; so it is a weak position ^[p. 313] from that point of view, but the Lord does not stop. He says, “make disciples of all the nations”. In the exercise of the power He had He would be with them.

JAT They did Him homage, but some doubted.

JT They did, it shows it was a weak position on their side, but not on Christ’s side. We are in a weak position, but the Lord is not weak. He remains what He is. It is worthy of special note that when the disciples saw Him they worshipped Him.

CSP There is power to carry on in spite of the opposition, including the lie that was given out by Satan?

JT Yes. “When they saw him, they did homage to him: but some doubted. And Jesus coming up spoke to them, saying, All power has been given me in heaven and upon earth”. He ignores the brokenness and weakness in the disciples, and stresses the power He had; all power in heaven and upon earth. He was not thinking of the weakness of the vessels He has, but of the power that is usable and what it can effect.

WGH Would this indicate that His presence will be with us as subject to His authority?

JT Quite so, as under His orders, that is what this chapter means — whether the women or the disciples; and the Lord is with us also on that line. It is a certainty that you will find Him with you on that line.

LES So that earth is not divorced from heaven, but it is held in relation to heaven.

JT Quite so. This last mountain means that it is still the time of resourcefulness. As we see in Horeb, a mountain denotes resourcefulness. The disciples are there exactly as He directed, so that everything is going by commandment, although some doubted. The general position is marked by ^[p. 314] authority, and the disciples know it. The Lord indicates the possibilities that flow out from such a position.

RRT Do you feel that this is a line of teaching that is needed amongst us today?

JT It never was more needed than today. Here we are in an immense city where man’s will is rampant, keeping the world going. This chapter is to support us in our position, all power is available; broken though we be and some of us doubting. The Lord does not say a word about it, but goes on and says, I have all power, and you go and make disciples.

RRT He said also, “teaching them to observe all things whatsoever I have enjoined you”. We need to be taught in relation to the observance of the Lord’s authority amongst us.

JT Yes, taught in an authoritative way; not, that I think this, and you think that, but that what is presented is the truth of God, Scripture being the basis of it. The temple of God is available, the Holy Spirit dwelling in us, so that one may speak “as oracles of God”.

CSP Do we get this illustrated in the Philippian jailer? I was thinking of the apparent weakness of the position. Paul and Silas being cast into the inner prison, but they are giving God His place, praying and singing praises at midnight, and then the earthquake, and the foundations of the prison being shaken. There is power available for them in their weakness.

JT Quite so, a very good connection.

ADS In regard to the baptismal formula in Matthew 28; in Acts 19 they were baptised “to the name of the Lord Jesus”. Is that additional to Matthew, or is this sufficient by itself?

JT We are always wise and safe in going by what the apostles did and what they taught. The ^[p. 315] gospels are only understood as we understand the epistles, so that you would follow their way. You never get this formula in their ministry, but that does not set it aside. In relation to Paul’s ministry, the twelve men at Ephesus were baptised “to the name of the Lord Jesus” (Acts 19: 5), and Peter in Acts 2: 38, directed the converts to be baptised “in the name of Jesus Christ;” so that you have latitude, but one apostle does not set aside another. Either of the forms used would suffice, and this formula furnished by the Lord Himself is certainly in force. The gospels go wider than christianity, and the form in Matthew 28 will be used, I believe, by those of the Jewish remnant who will evangelise the nations in the last days.

PB “Behold, I am with you all the days, until the completion of the age”. Does that suggest that there will be no lack of power and authority in this service?

JT Well, it shows that we can go on day and night. We do not need to restrict ourselves to holidays, or the Lord’s day. The Lord says, “I am with you all the days;” whenever we have a meeting He is with us. He does not restrict us, but the teaching must be according to what He has enjoined (verse 20).

JAW Referring back to the baptismal formula, do you think it is right and proper to add to what is here, “and in the name of the Lord Jesus”?

JT I do, because it stresses the authority of Christ and His protection over the one baptised; he is placed under authority. Matthew 28 is more than that, it is the full revelation of God, but in addition to that, you have the support and authority of Christ, the personal link. “In the name of the Lord” (Acts 10: 48), stresses His authority. It also suggests a personal link with Christ, and that you are under His care ^[p. 316] and protection.

GG What is the difference between all power in heaven and earth (Matthew 28), and over all flesh (John 17)?

JT The context would show that all flesh here is humanity. He has authority over all flesh, to give eternal life to as many as the Father has given Him. Eternal life is available to everybody, but the Lord gives it to all whom the Father has given Him. Everyone will not have eternal life. “As many as were ordained to eternal life” (Acts 13: 48). The Lord has universal scope. He has authority over all flesh, He rules over the dead and living, so that His authority is universal. Here He has all power in heaven and upon earth.

PB Does it involve the secular side of things, “upon earth”?

JT In its full application it does involve it, but I think it is now confined to the testimony of God and all that is involved in it — the salvation of men through the gospel, the calling out and care of the assembly, and so on. Presently He will rule over the nations, but the government of the world is now in the Father’s hand (Acts 1: 7).

CSP Would the principle of this apply today in the gospel, making disciples of all nations?

JT It does, not simply preaching the gospel as in Mark, “Go into all the world, and preach the glad tidings to all the creation” (Mark 16: 15). That is man viewed as a creation, but here it is the nations, so I think it runs on to a later dispensation, but the idea of making disciples applies today, a very important side of our position. You make a disciple, your influence affects him, not only that you preach the truth, but you influence him, so that he is formed according to the truth. It can only be done in the power of the Spirit. Paul and Barnabas did it (Acts 14: 21).

CSP It would imply power in service.

^[p. 317] JT It would. You would desire to make him like what you are as a disciple, because the persons who are doing the work should exemplify what they teach. Hence the importance of everything in us and about us being in accord with the truth, “Altogether that which I also say to you” (John 8: 25).