THE ASSEMBLY AS THE HOME OF WHAT IS OF GOD
[p. 409] THE ASSEMBLY AS THE HOME OF WHAT IS OF GOD
Acts 1: 10 - 14; Acts 2: 42 - 47; Acts 4: 23 - 31; Acts 13: 1 - 3
JT It is in mind to consider these four scriptures as to the assembly, to see how it is intended to conserve all that is of God in the present dispensation. First, divine impressions received by the saints; these are to be housed in the assembly. Secondly, persons such as “were to be saved”. Thirdly, the servants of the Lord: the assembly being viewed as the sphere where divine sympathy and divine protection for the servants is found. Fourthly, evangelical feelings and sentiments; the assembly is to be the home of these also, as seen in Antioch. Much is made of the assembly there, including what is said in these verses, which tell us of the kind of people who were leading: prophets and teachers who were ministering to the Lord; and the Holy Spirit recognises a condition suitable for sending forth Barnabas and Saul, as is said in Isaiah 32: 20: “Blessed are ye that sow beside all waters, that send forth the feet of the ox and the ass”. No doubt the brethren will consider that there is a wide scope for our meeting in these scriptures.
The first thought, as remarked, refers to divine impressions received. The Lord has gone up, a matter made much of in this book. “Having said these things”, it is said (Acts 1: 9), “he was taken up, they beholding him, and a cloud received him out of their sight”; and then verse 10 says, “As they were gazing into heaven, as he was going, behold, also two men stood by them in white clothing, who also said, Men of Galilee, why do ye stand looking into heaven? This Jesus who has been taken up from you into heaven, shall thus come in the manner in which ye have beheld him going into heaven. Then they returned to Jerusalem from the mount called the mount of Olives, which is near Jerusalem,
a sabbath day’s journey off”. Then they went to the upper room where all the apostles were, and Mary, with other sisters, and the Lord’s brethren. The instruction is that, as compared with Luke’s first account, instead of going to the temple, they went to the upper room. It is their own doing, and they had great impressions in their souls, augmented by what the two men in white said, so that they go to the upper room where these persons were; they could there open up any impressions they had without fear of damage.
Ques When you speak of impressions, are we to understand you refer to the communications they received from the Lord during the forty days, or to the ascension?
JT Well, particularly to the ascension here — spiritual impressions, not only instructions. One may receive an instruction, as a servant, to be carried out on his own account, perhaps kept secret for a while, but an impression is for the enrichment of the assembly, the Spirit taking it on and causing it to pervade all. If you get anything in that sense, the quicker it is made known to the assembly, the quicker the Spirit will make it effective and give it a place in the treasury of God. That was what I was thinking — the idea of a treasury or conservatory, where things are preserved from evil, for sometimes contamination readily enters into an impression. You may go and speak of it lightly or to fleshly-minded people. If we cast our pearls before swine they may turn round and rend us. The impressions are to be placed where they are valued and guarded.
Ques Is there a link on with the upper room of Luke 22, the last impressions they would have in regard to the Supper?
JT This is, no doubt, the same upper room. What the Lord said at the institution of the Supper would enter into the enrichment here. This occasion would be in addition to that. How many such additions there were, who can say? All these are, so to say, in the [p. 411] conservatory, and the Spirit causes them to pervade our intelligences and our affections, so that when all together, we are not just a number of individuals, we are built up as a community, for the assembly was to be a heavenly institution here. The apostles went on with the ministry to the Jews for a while in relation to the temple, but in chapter 10 the sheet coming down, and going up again into heaven suggests what is heavenly. The Lord was up there, and the saints on earth as His body — Himself — as He said to Saul. Therefore it is a unique dispensation, the assembly being a heavenly institution on earth.
Ques Why are they addressed as men of Galilee?
JT I suppose to preserve the reproach. The assembly is under reproach. It is not characteristically in the religious centre, that is, Jerusalem; it is not another religion introduced into the world; it is a thing by itself, claiming no religious distinction at all; in the upper room it is out of sight, as it were.
Ques Would the other side of the picture be the names that are given, distinguished persons being there, not distinguished in the world, but in their own sphere?
JT That is what I was thinking. These men are reliable. You can open up your mind to them. They are very interested in what you have to say, and would make good use of it. I mean the idea of a treasury enters into this position. David made much of dedicated things, placing them under protection. Certain Levites were appointed to look after them, and in the pattern of the temple which he gave to Solomon there are treasuries: the plural suggesting enlargement of the thought.
Ques Does the fact that they gave themselves to prayer link on with that?
JT It would show that they were dependent. They needed God to help them in this new position.
Rem It says, “where were staying both Peter, and John” Acts 1: 13. The word “both” would help, two of them together.
JT It is a word introducing not only two persons, but all that follow; that is, it is not a one-man affair. Peter had the first place according to Matthew, and he always had, as we see in this book. The Lord saw to that, that he had the first place, but “both” would link on with all the others, John particularly. I mean, that it is not one man, a clerical matter. Others have part in it. So after the first address by the Spirit, the converts recognised not only Peter, but all the others. The work of God would recognise all those whom God has qualified to look after His interests — to lead.
Rem So Mary, the mother of Jesus, qualified earlier, keeping these things and pondering them in her heart.
JT Exactly. That is a good point. Going back to Luke’s first narrative, he introduces the idea of a treasury early. She pondered them in her heart, keeping them in her mind. The mind and heart are brought in to it.
Ques Did you mean that in the mind and the heart, is where spiritual impressions are considered?
JT Quite so. We may make notes, but they will not hold, they will decay. They are useful for a moment, but our minds and hearts are where God looks. Those two faculties, members, come specially under the work of God; the mind is renewed and the heart is purified.
Ques What is the effect of the cloud in regard to the impressions you have been speaking of? The passage says, “they beholding him, and a cloud received him out of their sight” Acts 1: 9.
JT To remind them that the dispensation of faith had begun. They were gazing up into heaven. I think the cloud concealing the Lord marks the change to the period of faith. Faith was there all the time, of course, for while the Lord was here faith was required,
[p. 413] but now it is to be wholly a faith matter — the dispensation of God which is in faith. That is, they could not see with the natural eye after that. It remains for a coming day when “every eye shall see him” Revelation 1: 7.
Ques Is there any special thought in the white clothing?
JT Purity, I suppose. We have a corresponding thought in the resurrection at the grave of Jesus, and also at the mount of transfiguration — a testimony to purity; and in our chapter, as marking the dispensation of faith also.
Ques Do the words of the men in white clothing imply that there is something now on the earth to be considered? There is an interval between the Lord’s going up and His return.
JT That is the thought. “As they were gazing into heaven, as he was going, behold, also two men stood by them in white clothing, who also said, Men of Galilee, why do ye stand looking into heaven? This Jesus who has been taken up from you into heaven, shall thus come in the manner in which ye have beheld him going into heaven” Acts 1: 10,11. The word ‘manner’ I think is a good word for our dispensation, as involving order, entering into the Lord’s supper, for instance, and the ordering generally of our meetings. It is to be a dignified dispensation — between the going away and coming of Jesus. So the apostle stresses that in 1 Corinthians. It is very important for the brethren to note that. The men in white give the clue, I believe, and that clue would be in the minds of the disciples when they went into the upper room — not to a religious building in Jerusalem.
Ques Why are the men named first as a complete section ending with verse 13, and then it says, “These gave themselves all with one accord to continual prayer, with several women, and Mary the mother of Jesus, and with his brethren”? Acts 1: 14.
[p. 414] JT Well, I suppose to establish the apostolic position. John refers to it — “that which we have seen and heard we report to you, that ye also may have fellowship with us” — that would be the apostles only — “and our fellowship is indeed with the Father, and with his Son Jesus Christ” 1 John 1: 1: 3. They had a unique place while they were here, and I suppose these verses (10 to 13) would mean that these men are to be honoured in our minds, they are to be in the foundations of the heavenly city. It is important to give them their place. They have their place strikingly throughout this book.
Ques What is the distinction between what we have here, the return from the mount of Olives, and the return in the last chapter of Luke where it says, “he led them out as far as Bethany”? Luke 24: 50.
JT Bethany is the place of the remnant of Israel, that is what Luke finishes with. It is a question of God’s patience, which is lengthened out now for the gentiles’ sake. So that it was the salvation of the Jews, if possible, that was in mind at the end of Luke. Patience stopped there. Here that is omitted, the disciples are seen by themselves in the upper room — not in the temple — and that involves the assembly. From the facts given, we get divine impressions; we understand the position here is morally outside of this world, we link on with what is heavenly.
Ques Does the cloud help in that relation? It is not mentioned at the end of Luke, but it is here.
JT It does help. As already said, it is to mark off the dispensation of sight from the dispensation of faith. “Why do ye stand looking into heaven?” Acts 1: 11. That attitude was not suitable here, but these men would not say that to Stephen. He gazed up into heaven, but the heavens were opened. It is a spiritual touch there, and so the writer of the Hebrews says, “we see Jesus ... crowned with glory and honour” Hebrews 2: 9. Here the cloud is to shut off their view, meaning that the dispensation of faith has begun. Hence the Lord said, “blessed they who have not seen and have believed” John 20: 29.
Ques In what sense do these impressions remain in the assembly today?
JT Well, by the Spirit; without the Spirit there could be no conserving of the things of God. They are carried down. So the Lord said significantly in John 14 that the Father would send the Spirit in His name, and He would bring to their remembrance all that Christ had said. I think the Lord meant, if we view John as prophetic in that chapter, that the time would come when it would be necessary for that to be repeated; the Spirit having been displaced by man, the clerical system, things were lost, but the Spirit has not gone back. The Spirit would bring back to the saints what Christ said. As those in whom God wrought turned away from tradition, what existed in the Spirit was revived, and that is what is going on, I think, today. Meetings like this are greatly blessed, brethren coming together with their Bibles in their hands, dependent on the Spirit; things are brought back to us. They were there all the time, but beclouded, submerged, as it were. New touches come in, but it is the Spirit’s doing. He brings things to our remembrance. It is revival, not the introduction of a new system of truth.
Ques What place had the several women, and Mary the mother of Jesus, in relation to divine impressions?
JT Women are essential to the assembly as a public body. We learn from Luke 8 that the assembly in its composition has, first, a man who had been a demoniac, now sitting at the feet of Jesus, clothed and in his right mind. That would ensure what we are speaking of, the right mind. “God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” 2 Timothy 1: 7. Then secondly, the woman whom the Lord recognised as “daughter”, the woman who touched the hem of the Lord’s garment and was healed, and who fell down before Him and told Him all the [p. 416] truth, meaning she is now a transparent woman — the subjective side in the assembly. Thirdly, the girl of twelve, Jairus’s daughter. What she represents is coming into striking prominence just now, many children, about that age, coming into the truth. The most spiritual feature of that chapter stands in relation to that girl, showing that we ought to bring the children into the most spiritual atmosphere available. The Lord took with Him Peter and James and John, with the parents of the child, to raise her up. They were the only ones there — a very spiritual position.
Ques Do you think Saul had spiritual impressions from Stephen?
JT I do. His conscience was affected. The facts are mentioned in that way. He held the clothes. He refers to that himself afterwards. He tells the Lord that Stephen was His martyr. The Lord refers to that, I am sure, when He says, “it is hard for thee to kick against the pricks” Acts 26: 14.
Ques What is the thought in the inclusion of the Lord’s natural brethren? In one scripture we read, “neither did his brethren believe on him” John 7: 5.
JT They did afterwards. They all believed, apparently. We read of James, the Lord’s brother. I believe the thought here is that they knew more about Jesus in a certain respect than others. They were His companions in His infancy, His boyhood, and His youth. Mary His mother had a knowledge of Christ no one else could have. All that belongs to the treasury. These men could tell you many things about Jesus that even Peter could not tell. As for His mother, how much she could tell! She lived in John’s house. The Lord made John her son, and made her John’s mother — a remarkable relationship, and I have no doubt that relationship enhanced what Mary could contribute to the treasury — a link with John.
Ques Would you think that as a result of that, John’s ministry was [p. 417] enriched?
JT I should say so. He had a more intimate knowledge of the Lord through her, not only as a person in his house, but as his mother — a very intimate relationship.
Ques Would the working out of the treasury be seen the Lord Jesus saying, “It is more blessed to give than to receive”? Acts 20: 35. It is not mentioned in the gospels.
JT Yes; that saying certainly belongs to the treasury, a very important one, too.
Rem It says of Enoch that he prophesied saying, “Behold, the Lord cometh with ten thousands of his saints” Jude 14. That is not found in the Old Testament.
JT No, it is carried down by the Spirit — another such statement, belonging to the treasury.
Ques In connection with the contribution of impressions to the assembly, why did the apostle retain the impression of a man in Christ for fourteen years?
JT He did in time impart it to the brethren; but there was a low state at Corinth. He said, “I determined not to know any thing among you, save Jesus Christ, and him crucified” 1 Corinthians 2: 2. He could not go beyond that. Of course the same thing is sometimes seen today. We take in very little because of our state. The Spirit of God measures what He gives us.
Rem He actually says to them, “I, brethren, have not been able to speak to you as to spiritual, but as to fleshly; as to babes in Christ” 1 Corinthians 3: 1.
JT Just so. He says that expressly; and the same applies today. People say, Why do not we get ministry on this and that? The Lord ministers according to our capacity. Light communicated beyond our state is apt to inflate us. This is well known to oneself. The pretensions of some at Corinth forced the apostle to tell it to them. He said a great deal he did not wish to say, but he said, “I will come to visions and revelations of the Lord” 2 Corinthians 12: 1.
Ques Do you link the thought of impressions with divine appearings?
[p. 418] JT An appearing ought to make an impression. It is intended to impress us. Paul had many. We ought to seek them — that is in the modified way in which they may be known today. The Lord is pleased to reveal Himself to us as we are ready for it.
Rem In Acts 22 Paul said that the light shone round about him, but in Acts 26 about him and those who accompanied him.
JT He extends the thought there, but the impression received he never lost. He tells of it twice himself, according to Scripture. I suppose he told it several times elsewhere.
Ques Is what you were saying as to state in this matter set out in Abraham? He had many divine impressions.
JT Just so; whereas Lot did not.
That is the first section of our inquiry; the second is in chapter 2. The verses read give us what was there. It is no longer the apostles only, but their converts and how they became capable of conservation, not now of things or impressions, but persons. Salvation lay amongst them. We are told, verses 42 - 47, that the converts “persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers ... And all that believed were together, and had all things common, and sold their possessions and substance, and distributed them to all, according as any one might have need. And every day, being constantly in the temple with one accord, and breaking bread in the house, they received their food with gladness and simplicity of heart, praising God, and having favour with all the people; and the Lord added [to the assembly] daily those that were to be saved” Acts 2: 42 - 47. The people are thus described; the words “to the assembly” are not in the original; the people described in the passage quoted are in mind. The Holy Spirit gives us a description of their qualities to show that they are trustworthy. Thus if the Lord is working, He would provide those [p. 419] capable of taking care of the converts, that the atmosphere may be suitable for them.
Ques Would they eventually prove additions to the treasury?
JT That is the principle. They were so already. There had been three thousand added, according to verse 41, without it being said who did the adding. It means that they qualified themselves to be an addition, and verse 42 begins the description of them, of the whole company — “all that believed”. It is a question of all that believed now, not only the apostles.
Ques Is it the same principle as Solomon adding to what David collected?
JT Just so. The thought began with Rachel. In naming she gave Joseph a name which implies addition. There was an addition in Benjamin, that is, the completion of the twelve tribes. Benjamin was needed as a completion. That is the idea of addition, we must go on until things are finished.
Ques Are verses 41 - 47 more selective?
JT Yes; you get a description of the whole believing company. What a company it was!
Ques Would these persons staying in the upper room represent the fellowship of the apostles?
JT Yes. The apostles being fully recognised, then the women and the brethren of Christ mentioned afterwards. The apostles gave themselves to prayer, they are seen by themselves. The others would be in the fellowship of the apostles, as verse 42 says, “they persevered in the teaching and fellowship of the apostles”.
Ques Why are they seen constantly in the temple?
JT That brings in the other side. It is the full position of testimony now. The upper room accords with the true character of the assembly, but the patience of God waited on the Jews, and hence we link on again with Luke, the testimony of the patience of God carried on to His ancient people, which finished, we may say, at the murder of [p. 420] Stephen.
Ques What is the thought in the Lord adding?
JT They belonged to the Lord — “those that were to be saved” Acts 2: 47. It brings us over to the counsels of God, those in divine sovereignty designated for salvation, corresponding with our own day, that the elect may “obtain the salvation which is in Christ Jesus” 2 Timothy 2: 10. The Lord has the assembly now into which to bring them.
Rem This thought of the apostles’ doctrine, breaking of bread, and so on, would be a very blessed one for the treasury.
JT It enters into the foundation of the assembly. The converts were thoroughly in it, there was no independency at all. They were following on the lines of the apostles, the new thing that was inaugurated.
Ques Is there any connection with Luke 10: 34 — He “brought him to an inn”?
JT Yes; but there is more comfort and provision generally in the assembly than is indicated there, I suppose. The Samaritan gave the host “two pence” to look after the rescued man.
Ques Do you think the closing word in Luke 8, where the child is restored and the Lord charged them to give her something to eat, would enter into this?
JT I think so. The assembly has fatherly and motherly qualities, as we learn later in Scripture. Paul said he was a father to the Corinthians, and he cared for the Thessalonians “as a nurse would cherish her own children” 1 Thessalonians 2: 7. He looked after them in that tender way. The assembly is thus a place of salvation. God said He would give salvation in Zion (Isaiah 46: 13). That is the idea here.
Ques That is what the enemy is against, is it not?
JT Yes, he wants to break that down. God attaches great importance to the thought of preservation, that there should be local conditions suitable to look after persons God would bring in amongst us.
[p. 421] Ques, What would be the distinction for us between the breaking of bread, in verse 42, and the breaking of bread “in the house”, in verse 46?
J .T. The latter is the way the thing was carried on under these circumstances. Until Paul arrived you do not get the breaking of bread properly set in order. He formally separates it from the house. He says, “If any one be hungry, let him eat at home” 1 Corinthians 11: 34. They were despising the assembly in the way they were carrying on. Here the matter had not yet been clarified. The description here shows a very happy state of things The order proper to the Lord’s supper was yet in abeyance, so they partook of it in their homes. It was a feature of christianity never connected with the temple. So that the Spirit of God formally states that it was after supper that the Lord took the cup, He formally detached it from the passover supper. It is detached here in that sense, not connected with the temple.
Rem Paul says, “I received from the Lord” 1 Corinthians 11: 23. He would be putting it into the treasury.
JT Quite so.
Ques If the temple is the position of testimony, why did the Lord add to those outside of it?
JT He led them as far as to Bethany; that was the link of grace with the Jews. They are serving in that connection in a very happy way here — “And every day, being constantly in the temple” Acts 2: 46. It was the most wonderful contribution ever made to the temple. Even David is not on a level with this, but it was only provisional, and soon to be withdrawn. They were carrying it on well according to these facts, so that the Lord could add to them.
Ques Would you say a word as to Peter’s wisdom in his selection from the Scriptures in his testimony to the Jews, thereby securing these great results?
JT He brought in what was suitable at the moment. Paul brought in what was suitable at Corinth and at [p. 422] Ephesus. These servants understood, they were truly levites, they knew what to do. That is why the twelve are stressed in the account of the first preaching.
Rem In this matter of conserving persons here it is said, “the Lord added daily”; in chapter 5 believers are “added to the Lord”.
JT The latter appears again in chapter 11. 1 suppose chapter 5 is to show that the apostles’ service went on and was blessed of God after the discipline executed on Ananias and Sapphira. That discipline did not interfere with the progress of the testimony, so that the additions went on, not now so much to the saints as to the Lord, It is a question of the Lord’s authority in the discipline. It says, “great fear came upon all the assembly ... and believers were more than ever added to the Lord, multitudes both of men and women” Acts 5: 11,14. It is to honour the apostles. The apostles were honoured; “they were all with one accord in Solomon’s porch” Acts 5: 12; they were magnified, and the Lord used them more and more because of their faithfulness in the discipline. This should encourage us not to be afraid to execute discipline if discipline is needed. It is pleasing to the Lord and brings down His blessing.
Ques The acceptance of the obligation would make us more discriminating, do you not think?
JT Yes. There must be adding to the Lord before adding to the saints now. Adding to the Lord would mean that there is, first, subjection.
Ques Would the thought of having all things common, suggest that all would be held for the good and care of others?
JT Yes; a community involving many persons moving in mutual feeling and happy brotherly love. What is stated shows what the testimony was at the beginning.
Now chapter 4 would show how the ministers, Peter and John, are to have place amongst the brethren in assembly. They have to contend with much with [p. 423] which the ordinary saint has not to contend, which is perhaps apt to be forgotten. This section, I think, is to show that there was the utmost sympathy with the ministers, Peter and John, the suffering servants. “And having been let go, they came to their own company”. Acts 4: 23 The word own is the point; the saints belong to us, they are our own.
Ques How would that work out today?
JT Well, in moving about, one finds increasingly a sense that the saints are one’s own, even if one has not known them before; you feel you are in the company of your own. You are safe there. You tell them something about your experiences and call forth their sympathies. According to this chapter they pray, and God owns the prayer and shakes the house. Then we are told (verse 33), “with great power did the apostles give witness”. That is the point to bring out, how the apostles are enhanced by the interest and sympathy of the saints.
Ques Would you say the Lord is sensitive to the touch of His people, as suggested by the touch of the woman in Luke 8?
JT That is a good suggestion. The woman knew that touching the hem of His garment saved her life. The precious oil comes from the head of Aaron down to the hem of his garments. In the hem there is the thought of finish.
Ques Is not this incident a remarkable illustration of what Peter speaks of in connection with the reproach of Christ, of the Spirit of glory and of God resting upon us?
JT Yes. As arrived among their own they “reported all that the chief priests and elders had said unto them” Acts 4: 23; involving, as you say, great reproach. “And when they heard that, they lifted up their voice to God with one accord” Acts 4: 24, and so on. Then God comes in and shakes the building, so that the Spirit of glory was there.
Rem Peter himself says, “be all of one mind, sympathising, full of brotherly love, tender hearted” 1 Peter 3: 8. Do you think he experienced that personally?
JT He did. This must have been a particular occasion in that sense, because they suffered very severely, and now they are let go and they come to their own company, not to their homes. That is where they find the most sympathy. Normally you find more sympathy with the saints than even with your family. It is a heavenly state of things. The truth of the mystery, coming out later, unfolds what was there.
Ques Would this support the idea of mentioning matters of interest at the prayer meeting?
JT It would. If any of us are accustomed to receive letters from different parts of the world, it helps greatly to read to the saints what concerns the work of God. It draws out their sympathy in prayer.
Rem The use of the word despot here is remarkable. It would speak of the absolute rights of God over every one of us, this should be maintained.
JT Quite so. The Lord said, “When ye pray, say, Father” Luke 11: 2. Here we have an instance of how the work of God shows itself. They were dealing with Satan’s emissaries, and God was their Despot. The word alluded to is in verse 24, “And said, Lord, thou art the God”; and there is a note as to it in the New Translation — “Lord” means despot, the master of slaves; one having sovereign power. It was fitting at this time to bring that in. We should not say it in the assembly today, but it indicates how we are to speak to God in a given circumstance.
Ques Do they not take the title of bondmen?
JT Yes: “Give to thy bondmen with all boldness to speak thy word” Acts 4: 29.
Ques Is it a case of definite prayer and a definite answer? They say, “give to thy bondmen with all boldness to speak thy word”, and the next verse says, they “spoke the word of God with boldness” Acts 4: [p. 425] 31.
JT Quite so. It brings up what has been before some of us lately, the importance of addressing God in relation to His work. It has been observed in some localities that God is hardly addressed at all in prayer meetings. Priestly understanding would know how to address God, would know what is suitable in given circumstances. It is right to address the Lord in prayer, but then God should be addressed in prayer. Here it is remarkable, as has been pointed out, God is a Despot under these circumstances; love for Him recognises that. Now verse 31 says, “when they had prayed, the place in which they were assembled shook, and they were all filled with the Holy Spirit, and spoke the word of God with boldness. And the heart and soul of the multitude of those that had believed were one, and not one said that anything of what he possessed was his own, but all things were common to them; and with great power did the apostles give witness of the resurrection of the Lord Jesus, and great grace was upon them all. For neither was there any one in want among them; for as many as were owners of lands or houses, selling them, brought the price of what was sold and laid it at the feet of the apostles; and distribution was made to each according as any one might have need” Acts 4: 31 - 35. Certainly that was the Spirit of glory and of God resting upon them. They are ennobled and distinguished by the Spirit of God.
Ques Does it emphasise how the assembly is to be independent of every worldly system?
JT That is what comes out. The shaking of the building is not like the earthquake that shook the prison. It is to show the power that was available to them — acting in their favour, especially now in regard to the servants. Looking after the Lord’s servants sympathetically brings out divine approval, so that the servants are more powerful than ever. It behoves the saints therefore to regard them sympathetically.
[p. 426] Ques Would the shaking give the sense of the support of heaven in connection with their service and suffering?
JT I think it is very tangible evidence that God is on their behalf.
Ques Would the reference to the resurrection emphasise the great thought of God’s power? Earlier Peter had referred to Christ’s exaltation, but here the apostles give witness to the resurrection. Would you link that with Ephesians 1: 19 — “the exceeding greatness of his power”?
JT It is what marked their testimony in these early chapters. They are appointed witnesses of His resurrection, the power of God in testimony.
Ques Would you say this passage brings up the question of supplying money for the testimony?
JT That is what comes out: the sale of land and so forth, and then one comes forward to exemplify it supremely. “And Joseph, who had been surnamed Barnabas by the apostles (which is, being interpreted, Son of consolation), a Levite, Cyprian by birth, being possessed of land, having sold it, brought the money and laid it at the feet of the apostles” Acts 4: 36,37. The apostles are honoured in this also.
Ques The thought of stretching out Thy hand to heal, not to destroy — do you think that would be delightful to heaven, and accounts for what follows?
JT That is very beautiful. The stress on this city too, where they were, and where the emissaries of the devil had been assembled against Christ.
Rem This man, being a Levite, and having land, is immediately adjusted.
JT Yes, he is ennobled by the apostles, too.
Rem It seems as though they gave him his name before this occurred. It says, “Joseph, who had been surnamed Barnabas” Acts 4: [p. 427] 36.
JT Quite so, the outcome of the kind of man he was. Chapter 11 brings it out more fully, what an unjealous man he was. The apostles named him rightly.
In our last scripture the facts show a remarkable assembly at Antioch. Earlier, the work there is noted, and the assembly at Jerusalem takes notice of it. The ears of the assembly are active, ready to listen to any news of the work of God. They sent out Barnabas, who, seeing the grace of God, rejoiced. He is governed by a right spirit and seeks out Saul. They two were with the saints there for a year teaching them “in the assembly”. This brings the thought of the assembly into prominence, that it was there characteristically — in every session, as it were, the idea of the assembly permeated the teaching. The product is seen in these verses: “Now there were in Antioch, in the assembly which was there, prophets and teachers” Acts 13: 1. They were carrying on, making everything of Christ, ministering to the Lord. And “as they were ministering to the Lord and fasting, the Holy Spirit said ...” Acts 13: 2. It is to honour what was there. They were thoroughly in keeping with the missionary service that was now needed.
Ques What form of service would this take in our day?
JT It is a question of what is needed now. In view of the breakdown of the assembly we would hardly undertake foreign mission work as some do, but the Spirit is here, the truth as to Him has been recovered. This passage is to bring out His sovereign action. It is the Holy Spirit’s action. The state of the assembly is quite in consonance with it. He would appeal as they were ministering to the Lord and fasting. He says, “Separate me now Barnabas and Saul for the work to which I have called them” Acts 13: 2.
Ques. What is fasting?
JT It is the denial for spiritual reasons of what is legitimate. Eating is quite legitimate. According to what God said to Noah, he could use the living creatures [p. 428] as well as the vegetables, but fasting is the denial of it for spiritual reasons, the spirit of self-sacrifice. God is owning it now. Full assembly conditions are here, resulting in Paul’s activities with Barnabas. The Spirit has brought about certain conditions, and He will honour them.
Ques Is fasting brought out in two relations? It first says, “as they were ministering to the Lord and fasting” Acts 13: 2, and, after the Holy Spirit has spoken, “having fasted and prayed, and having laid their hands on them, they let them go” Acts 13: 3, as though the need of fasting arose again in sending forth these men.
JT The first fasting is what you might call normal to christianity. Now this is a special matter, so that before they act they fast and pray. The passage does not mean that they sent the missionaries; it is that having laid their hands on them, they let them go — as much as to say, We wish to keep you, but for the Lord’s sake and the testimony and service we release you. This would be the denial of all natural sentiment. You might like to keep a certain brother in the locality. That might be pure selfishness. If the testimony requires that he should go away, well, release him. Do not put anything in his way.
Ques Would you say there is what a servant is as selected sovereignly, but there is also what is recognised by the brethren? They lay their hands on them.
JT Yes. The saints at Antioch are with the Holy Spirit. The Holy Spirit had made the selection; they are showing their fellowship with what He is doing. They are not taking the lead in the thing, but the Holy Spirit is. Am I ready to fit in with what the Spirit is doing?
Ques It has been said that the assembly does not preach. Is that right?
JT That is quite right. It neither preaches nor teaches. The assembly takes up a matter of discipline, but not teaching and preaching. It is sympathetic with [p. 429] all that God is doing. It is the home of ministry, evangelical or otherwise, but the preaching and teaching are by those specially fitted for such services — gifted by God.
Ques And the servant is responsible to the assembly?
JT Well, not quite that. He is not responsible to it for his ministry. He is responsible if he teaches what is wrong. Wrong teaching is to be condemned by the assembly (Revelation 2: 2); but the assembly has no authority over the minister as such, nothing to do with the servant in his service, which he receives directly from the Lord. In it he serves the assembly — teaches it, exhorts it, and so on, as the Lord may direct. Nevertheless, he is amenable to the assembly as a brother, as seen in Matthew 18.
Ques So if any query were to be raised in regard of teaching, it would be done by an exercised person, not done merely formally by the assembly as such.
JT The matter would have to be looked at as if he were an ordinary brother.
Ques How would these indications work out at the present time? You referred to the sovereign action of the Holy Spirit. He sent them out. How would that work out at the present time?
JT It is a question of a brother speaking as under the Spirit’s influence. We cannot look for any great distinction now in such matters, or that things should be brought out as they were then. We can see the principle. If the Lord is indicating that a brother has a gift to serve, the saints in a general way let him go. Laying our hands on him is just committal to him in fellowship.
Ques Ought not the preacher to have the fellowship of his brethren in going out from their midst?
JT He ought, I suppose, but that would have to be watched. An individual in the assembly might be jealous of him and hinder him in his service. A matter like that would have to be watched carefully. No [p. 430] true servant would wish to go out without the fellowship of his brethren, but the brethren have to watch that they have good reason for hindering in any way.
Ques Would the end of chapter 15 help in that way, Barnabas and Mark going to Cyprus, and Paul and Silas going forth: the latter being committed by the brethren to the grace of God?
JT Paul was commended. Some might not have commended him, though. Some might have sympathised with Barnabas in this matter, but that would not set aside the general attitude of the brethren, because the principle of assembly action is not unanimity, but doing what is right.
Ques Is this the recognition of the gift, the sending forth by the Holy Spirit?
JT Yes. The Holy Spirit is doing it. He gave them their gifts.
Ques How would the hands of the presbytery fit in with what has been said?
JT That would be the elderhood. The laying on of the hands of the presbytery is just committal as here. Timothy’s gift was “through prophecy, with imposition of the hands of the elderhood”, 1 Timothy 4: 14. His gift was also by the laying on of Paul’s hands (2 Timothy 1: 6), but all that is special; it contemplates the early state of things.
Rem In the third verse referred to, fasting comes first. “Having fasted and prayed ... they let them go” Acts 13: 3.
JT That would preclude the admission of any personal antipathy to the servants.