Local Assembly Administration
– J. Taylor

INTRODUCTION

The following 1937 reading is enlightening both as to assembly administrative principles and the apparent disregard or ignorance of them.

• Eight years later, in 1945, in his own locality, New York, JT had to make the following comment.

  "I do not know that we are weaker in anything than we are in administrative principles. It is painful to see the violation of some of them often allowed to pass". J. Taylor, 59:114, 1945.

Page Top

LOCAL  ASSEMBLY  ADMINISTRATION
1 Corinthians 1: 1-3; 3: 16; 12: 24-27; Titus 1: 5 Reading at Edinburgh, July 21, 1937 Ministry by J. Taylor, 43: 280-302

J.T. God seems to be constantly bringing before us these epistles to Corinth, dealing with the economy set up at Pentecost, but more particularly as ordered under the ministry of Paul, who is said to have had the ministry of the assembly, the mystery. I thought it would be helpful to look a little at this first epistle from that point of view.

• The saints are first addressed as "the assembly of God which is in Corinth" – and these other scriptures point to local provision in the Spirit, rendering the local assembly, as it were, self-sufficient within its own boundary, whilst fully owning the general position.

• We find in chapter 12 that God has set in the assembly – the assembly as a whole – the gifts.

• But these scriptures that speak not of the whole idea but of a characteristic local idea, such as "temple" and "body of Christ", are intended as the furnishing for the local assembly in the city.

• As to the first, we need never be at a loss to recognise the temple, the Spirit of God being with us; and secondly, the body works in relation to that: our relations to one another in the city are bodywise; in all that is done we recognise each other in this relation in love.

• The passage read in Titus shows how the government of a local company is provided for in elders. Elders are, however, not mentioned in the epistles to Corinth: the responsibility of government seems to rest in the word "assembly".

• Authority is there; conditions being low, all are responsible, and clericalism setting in, the idea of eldership – the word at least – is omitted, so as to throw the responsibility of government upon all.

• Even as regards temporal matters, the one least esteemed in the assembly is supposed to be able to adjudicate in these. So that all are called into the matter of government in Corinth, and we can see how it is workable because of the presence of the Spirit in the temple and in the body.

A.N. Does the thought of the temple imply that there is light for any question that might arise?

J.T. Yes; the Spirit of God speaks. We have ample testimony to this in Paul's remark that the Holy Spirit testified to him "in every city", that bonds and afflictions awaited him at Jerusalem; the conditions were such in the assemblies referred to that the Spirit could so speak to His servant.

A.N. The thought of the body would be in our relations with one another?

J.T. Yes. It is the delicate, feeling side of the position, and calls for the greatest mutual consideration.

F.M. In what way do we get the gain of the assembly as together?

J.T. The fact is stated, "Know ye not that ye are the temple of God …?"

• In spite of the dislocated state at Corinth they were regarded as that – not 'ye should be', but "ye are". It is the abstract idea. It has great power as we receive it, working out in the way we sit together and make room for the Spirit.

F.M. Would a meeting of this character indicate that?

J.T. It works out that way; we should certainly expect it to work, the Spirit of God being owned locally. It is what the saints in the city are, and as owned we may expect it to be workable.

• Light comes in, I think, on any matter. We read how when matters arose of old – the man who was found gathering sticks, also the man who blasphemed the Name – Israel did not know what to do, and they made enquiry of Jehovah and He made His mind known.
  • "To enquire in his temple", Psalm 27: 4, David says.

• The temple of God is holy, hence the state of the brethren is involved.

A.N. You mean that light would not be given apart from suitable moral conditions.

J.T. I think in a general way that is how the truth stands. The Lord comes in often and gives a word through a visitor. But the temple of God is holy; the state being right, we may expect the mind of God in all matters.

A.N. It is a remarkable thing that a local company can count upon light whatever the exercise might be – that is the thought of the temple?

J.T. Yes, and acknowledging the full thought in the city – the assembly.

• Not that it may not come into a subdivision, as in our ordinary meetings, but where light is specially needed, the assembly in the place is to be recognised. That is what is in mind.
  • "Ye are the temple of God".

• They had that character, and it brings out the necessity for the practical working out of the whole assembly in the place.

• The truth of the body follows upon that; it is one idea in each case. The body of Christ in general is all the saints on earth, but the passage read in chapter 12 is local. All the saints are regarded as in it, and it should be workable. But it can only be workable as we recognise the truth or fact of it and move together accordingly.

A.M.H. Has it not been said that the temple puts man out and the body brings Christ in? So unless every element in the temple is free in operation we shall get human thoughts.

J.T. Quite. Human thoughts are what is interfering in the working of the assembly – innovations. What seems to be wise and practical is very often proved to be mere human thought. Hence the importance of the temple – the temple makes very fine distinctions.

J.McB. Is this seen in the care meeting, or in the whole assembly come together?

J.T. The temple contemplates the whole assembly – brothers and sisters as well – "ye" . What have you in mind in connection with the care meeting?

J.McB. One feels that what you have been calling attention to is a very great necessity in the care meeting.

J.T. The Lord would help us, but He would not honour the care meeting as He honours the assembly. He has a great regard for the thought of the assembly.

• The care meeting has no official status at all, save in the sense that it is tentative, leading to the assembly.
  • "In the multitude of counsellors there is safety", Proverbs 11: 14, enters into it;

  • also "the apostles and elders came together for to consider of this matter", Acts 15: 6.

• It is a tentative thing, leading up to the assembly, as I said. It was to consider the matter. It is in the assembly as such that we may expect the Spirit to speak.

J.C-S. You connect "the oracles of God" with the assembly in a city?

J.T. Quite so. "If any man speak, let him speak as the oracles of God", 1 Peter 4: 11.

• It is not that everything he says is to be accepted as authoritative, but he has that in mind. He speaks in that way, he is not careless. The assembly is not a debating society.

• As assured that he has a word from God, one speaks with authority. Asking a question is a different matter, but if one has the sense of divine help, he will have moral authority.

H.H-s. Are we to understand that in our divisional meetings we may get a certain amount of light, but when we all come together in one place we should get greater light?

J.T. That is what is in mind. God is stressing in these epistles what He has in Corinth.

• It is like "the hill of God", 1 Samuel 10.

• Saul was to move on from a certain point to the hill of God, where he would find a company of prophets prophesying. That is a great thought. They would be doing it, and he was to do it too.

• Prophesying works out really in the idea of the assembly, it is the Spirit of God speaking, giving the mind of God. That is when the whole assembly is said to come together in one place.

• It is not merely the character of the thing, as "when ye come together in assembly", 1 Corinthians 11: 18 – there is no article in that verse.

J.D. In 1 Samuel 10 they were coming down, indicating that they had been up, and had been in the presence of God, emphasising what you were saying as to the state. There was right state there, was there not?

J.T. It is said first that some were going up to the house – that is the order, 1 Samuel 10: 3. Those that are going up to God are caring for souls, so the thought of care enters into it. They asked for Saul's welfare. He needs something, and they give it to him – with discrimination.

• They do not give him everything they have; they give what is needed. That is a good thought, bearing on what we are saying.

A.N. You spoke first of some going up to God, and then asking after Saul's welfare. How would you give that a present application?

J.T. If we have God before us – and this epistle stresses that, it is a question of God's assembly – we shall certainly care for His people.

A.N. I was thinking of what our brother referred to, its bearing on the care meeting.

J.T. If the care meeting means anything it is care, it is a good word, a word used in regard of elders. It means looking after the welfare of the saints and furnishing what they need, not merely talking over things. Saul would need food, and they gave him two loaves of bread.

A.N. In talking over things in a care meeting it is deliberation, but is it decision? Or does that rest with the assembly?

J.T. I do not understand a decision without the assembly. Of course, as to little matters, confidence covers a great deal that we do. But when it comes to administration in relation to God, carrying spiritual thoughts, you need the whole assembly.

F.M. Is that why the truth of the temple and the body is so essential to us? The workability of things in a city is seen in the fact that we can come together with one interest.

J.T. Yes. I think the temple, being holy, is especially the spiritual side. The mind of God is there, so that we are intelligent in what we do. The idea of the temple of God is intelligence; the house of God is more affection.

• The body involves tender sensibilities, Christ is to be expressed in it. Our feelings towards one another are to be in love and intelligence, for we are members one of another.

• I believe the idea of the body arises from contiguity – it begins to work not from a distant point, but in relation to the brethren who are nearest to us. There is such delicacy of feeling that we can link together, according to the figure used in chapter 12, the human body. How essential it is thus that contiguity should be recognised! The truth of the body works out in regard to those nearest to me.

J.C-S. So that all the members would work together sympathetically with the same object in view?

J.T. Yes, and beginning with the brethren that are nearest to me in the city. Not that that particular section of the city can represent the full idea, the body of Christ locally. I have the whole in mind, but I must begin with those that are nearest.

A.N. You are to work well with those that are local, Is that your point?

J.T. Yes, the word local, of course, including the whole city.

A.N. I am thinking that where an assembly in a city may be divided into a number of meetings, in your own meeting you work well.

J.T. The idea of the body must include our proximity to each other. We must link on there. The fine, delicate organism of the body requires nearness, and that each part must fit. In chapter 12,

• "the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you", 1 Corinthians 12: 21.

• Those members are at a distance from each other, whereas love normally works out to the nearest member.

F.M. I was thinking of how the subdivisions in the city may acquire such a place with us that they overshadow the truth of what the saints are in the city as having temple character and body character.

J.T. The passages that we have read contemplate all the saints in the city. The temple contemplates all, so does the body, and of course the opening verses contemplate all:

• "the assembly of God which is in Corinth".

• That is the great basic thought. Any subdivisions that may be needed are for convenience, and God recognises them, but His primary thought is the whole idea, and He would have us maintain it. It is what He has in any given place.

H.H-s. We have to take into account what you expressed in prayer,

• "I have much people in this city", Acts 18: 10,

• when we speak of it as you are touching it now. We may be in the light of the thing, but that is another matter.

J.T. It must be practical. The body is an important thing to keep before us, because of the delicacy of our relations with one another; and unless these delicate ligaments, so to speak, that hold us are recognised, there can be no working out of what we are speaking of now, the assembly of God in the city; and God will be deprived of what He has in this sense.

J.D. Would sectional care meetings contribute to that? In a city where there are several meetings, having a general care meeting once a month, there may be in one of the local meetings a care meeting for that particular gathering.

J.T. Providing they do not work out in dislocation, that they merge into the one thought, the general care meeting and the assembly. Thus they serve to lessen the work of the general care meeting.

• But they belong to it; they are not to be regarded as separate entities. So far as I see there is only one administrative entity. That is why I read from Titus,
  • "ordain elders in every city".

• Elders must be where the care is going on, they are all for the city. If these local care meetings, as they are called, work out to independency they are of course evil, but if they are just part of the whole, merely to render the working out of the care meeting convenient and not too onerous, good and well.

• But there can be nothing like decisions, nor can there be decisions really in any so-called care meeting, it is the assembly that decides; all up to this is tentative.

• So that whatever any local subdivision reaches tentatively it is all for convenience; as carried on in this spirit and understanding, God helps, but it belongs to the whole city.

J.C-S. If a person asks for fellowship, as we speak, in one of the subdivisions, should the brethren there take the matter up first?

J.T. Yes, if this would help the general meeting, but not beyond that. The general care meeting, as taking the place of the elders is the normal channel through which matters should go to the assembly.

• Elders were appointed not for a section of the city, but for the city.

H.H-s. Would there be a warrant for a subdivision calling the saints together on assembly principle to take up a case?

J.T. I do not see how that is workable at all.

• A local care meeting of brothers is helpful, as we have said. In all such meetings, including the general one, the object should be to obtain facts to be presented to the assembly. We are working up to the assembly all the time.

• If the subdivision is enquiring abstractly in relation to the whole, good and well, it may help us, so that there is not too much to be done in the general care meeting.

J.McB. Would you say the care meetings, whether in the subdivisions or in the city as a whole, are for investigation?

J.T. Quite so. The whole matter of care, as we call it, leads to the one thought, that is the assembly of God. No elders are mentioned here, so that all the saints are involved.

F.M. Does the thought of a subdivision really only apply in connection with what you have referred to as love's arrangements in coming together to break bread?

J.T. Yes, it seems to be that. In chapter 11 it is said,

• "when ye come together in assembly", 1 Corinthians 11: 18

• – it is the character. You may have any number of such companies, according as wisdom may require, if there is a large number of saints, because the breaking of bread is not administration, it is privilege, although set in relation to the assembly.

• Administration requires all that God has in the place. He would put His best forward; it is "the assembly of God". If He is to be represented in matters of judgment and testimony. He wants all there is.

J.M. What character of meeting would answer to the scripture you have quoted in chapter 14,

• "the whole assembly come together in one place"?

J.T. A meeting like this – only there it is individual ministry apparently; prophets are specified, so that it is more the exercise of gift, but it is God's assembly. His concern in this sense is what He has in the place, something that others can be helped by.

• A man comes in and he is helped by the presence of God. God is greatly concerned about that. You cannot get that in a subdivision as you can get it in the whole assembly.

J.D. Two questions may come before the care meeting – the question of reception and the question of discipline.

• Our experience may have been that we never thought of acting in discipline without first being together in the care meeting, the matter coming before the elders, so to speak.

• But in a question of reception, if the brethren in that part of the city were quite happy they might not wait to bring the matter before the care meeting, but intimate to the others that they were quite happy about this case, and commend such a one. Do you not think that is in order?

J.T. Hardly. Wisdom would have the matter go through the regular channel. Unity and confidence are thus maintained. But where do you get the word reception as applying to this?

J.D. I do not know; we use it.

J.T. It is a question of right in the person who wishes to break bread.

• "Blessed are they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city", Revelation 22: 14.

• The gates of course would be of the assembly. Applied to the local position it would be that any Christian in this city who is known to wash his robes, according to all that that means, has a right.

• That must be established, but for this two witnesses or three are enough, it is established on the principle of testimony. Barnabas brought Paul to the apostles: he introduced him.

J.M. Would you call together the whole assembly in the city for these witnesses to establish the fact?

J.T. No, it is a question of confidence. Stated to the brethren as we say in care, that increases the testimony.

• The assembly normally accepts this testimony and the person proposed is allowed to break bread.

• But two or three witnesses are enough for the assembly normally, only the matter coming through the care meeting is all the more established.

A.N. The point would be the responsibility with us, as regards the person desiring, that there should be proof that he had washed his robes?

J.T. If you have ample testimony to that, the matter is settled. They have access and right to the tree of life.

H.H-s. Would you have that witness established before the elders of the city?

J.T. The testimony is brought up in what we call the care meeting. If we say the brethren in care have proposed this, because it is a proposal, but a proposal on testimony – it is a question of confidence), the saints generally would certainly accept that. It is all that is needed.

H.H-s. You would hardly be satisfied with a sub-divisional settlement of these facts. You would want it before the general brothers' care meeting?

J.T. Certainly, as those who regularly come together to "consider" such matters.

• Then "tell it to the assembly", Matthew 18: 17.

• That is the authoritative body in the city.

J.D. A question that has weighed with some of us is, we have a care meeting once a month in this city, and sometimes it means considerable delay waiting for a care meeting.

J.T. Well, that is a disadvantage, and it cannot be wisely overcome save by increasing the general care meetings, and in large cities this is difficult, but because of large numbers they are held weekly in several instances, and God helps the brethren.

J.D. Suppose we have, as we do from time to time in the Lord's mercy, a brother or sister desiring to walk with us, say in the company that meets in this room.

• We are quite happy, it may be, on the testimony of two or three brothers, to receive such a one. Then if we have to bring the matter before the care meeting it may mean considerable delay.

• Would it be in order to intimate to the other meetings the position in which we find ourselves, that we are happy about this brother or sister?

J.T. Well, it is a doubtful procedure. Not that I would say it was quite wrong, because the less formality there is in these cases the better.

• No doubt the others would accept what you did, but wisdom would bring into the matter whatever help there may be.
  • "Go in by the gates", Revelation 22: 14, would imply the whole idea.

F.M. The person who is seeking to walk with us would recognise the procedure and come by the gates.

J.T. Yes, you want to keep the idea of the gates. The thing is done in an orderly way, recognising the whole idea.

H.H-s. Do you suggest, if a case has been investigated by two or three brethren in whom we have confidence, that we would call together the assembly, the whole of the saints in the city with whom we walk, put the case before them as a proposal and mention it the next Lord's day, and the person break bread the following one? Would that be right?

J.T. The question is whether you need to call the assembly together.

• "When ye come together in assembly", 1 Corinthians 11: 18

• – that is a dignified thought.

• The proposal may very readily and intelligibly be put before all the subdivisions when we come together in assembly to break bread, because it is a question of one taking up his established right; we are in that character "in assembly", and we are ready for anything of that kind.

• But if it be a question of administration, as the exercise of discipline, then it is necessary to call the assembly together; because the epistle says as to this,
  • "when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ", 1 Corinthians 5: 4.

• That is a very formal thing. But when it is a question of a person who has established his right on testimony to enter by the gates, normally brethren are ready for that, glad to hear it.

• If you wait a week for safety's sake, that person should be free to break bread the next Lord's day. Love will make ample provision for that.

• The matter being mentioned in all the meetings in the city as together in assembly, the whole assembly is recognised.

H.H-s. We could accept the testimony of the three and the name could go forward and the person would break bread the following Lord's day?

J.T. You are obliged to accept the testimony of the three, and as the matter comes as a proposal through the care meeting, general confidence enables the assembly to accept it.

F.M. With regard to the question of a person seeking to walk with us, some have said that they wished to break bread on the ground of being members of the body of Christ. But coming to the gates would be where it would be proved as to whether their associations, their garments, were clean.

J.T. That is the way the truth works out. Being members of the body of Christ is a positive thing by the Spirit, but it is established in the moral effects, in the fact that the person is washing

• – especially now when we have to wash our robes not only from worldliness, but also from religious and ecclesiastical evil.

• To say that I am a member of the body of Christ may be true, yet I may not have right to enter in, I may not wash my robes. The verse alluded to. Revelation 22: 14, requires not only that I have washed, but that I am doing it.

A.N. Take the case of the saints in a city seeking to walk in the light of the assembly. Say there are five meetings and an application for fellowship comes at one of these. Brethren local to that meeting investigate and they are satisfied as to the person having washed his robes, that he has a right. To whom do they give their report?

J.T. The report is in principle to the assembly. That is the thing to keep in mind, the abstract thought.

• We come to the concrete when we are together. The assembly is the final thought, the only authoritative thought. Anything else is just tentative, leading up to that, having it in mind.

• So that reporting it to the local subdivisions, brothers and sisters together, has no meaning at all, that I see. If you have a general care meeting, it goes through that way, and confidence among the saints enables the assembly to accept the proposal.

• If it is announced formally in all the five meetings on a given Lord's day that the brethren together for care propose this, the matter is settled. Save a week, if allowed, for the sake of safety, the matter in principle is settled that way as soon as it is announced in the assembly; there is no question.

• Confidence covers a lot on that line, but the Lord is jealous about the one idea of the assembly and His rights there.

J.C-S. A subdivision may be quite happy so far as their knowledge of the case may go, but they cannot come to a conclusion.

J.T. No, they have in mind the whole assembly, and they are just working up information or testimony. The testimony must have in mind the assembly; it is the assembly's conscience that is witnessed to.

A.N. What helped me on that line was Mr. Stoney's reference to Numbers 10. At the blowing of one silver trumpet the princes gathered together to the door of the tabernacle, but when there was a blowing of alarm with the silver trumpet, the assembly was affected: there was movement "forward"; distinguishing between those who had had the care as set forth in the princes, and the assembly.

• The general thought in the trumpets was "for the calling together of the assembly, and for the journeying of the camps", Numbers 10: 2.

F.M. Would you say a little about the administrative side in connection with the treasury, and the ministering of the bounty of the saints?

J.T. That comes under what we were saying as to the one assembly in the city. This includes the treasury.

• The apostle writes of "messengers of assemblies" – referring to those who carried the bounty of the saints; each assembly furnished money for the need in Jerusalem.

• Those who bore the money were messengers; each assembly would be represented, they were Christ's glory. There is a great thought behind it.

• The Lord is very jealous as to the one thought in each local assembly; through them He shines administratively. The money given should be one idea as all else.

• The box is rightly placed on the table so that the saints may have it before them; it is a tangible way of expressing love. Brethren are coming to this thought more and more.

A.M.H. In this matter of funds, I think the brethren have been greatly helped in considering together in care what should be done, notifying the assembly in detail as to it, and carrying it out assembly-wise.

J.T. Do you do that here?

A.N. No. But I see that what is a call upon the sympathies of one meeting is a call upon the sympathies of the whole.

J.D. But we do not have one purse.

J.T. Well, there is a real defect in that.

Rem. The poor of the city should be the interest and care of the whole city, not one section. We should all feel an interest in the poor of the city, whatever part of the city we live in.

J.T. Quite so. And as you look at the box, you think of how the glory of Christ enters into it, as we have been saying. That is not a partial idea, it is the whole idea,

• "the messengers of assemblies, Christ's glory", 2 Corinthians 8: 23.

• The actual money that is put into the box in this city may reflect the glory of Christ. If money is now sent to a brother at a distance it usually goes by post, but then it went by hand, and the carrier was reflecting Christ's glory; still the glory of Christ enters into the giving today of the local assembly and we should have this before us.

A.N. That is carried out in spirit, because if money is to be disbursed in any case of need we usually act together. The question still remains as to whether the whole of the money should be put together.

J.T. Well, it should be in principle. I can see that perhaps you have in your mind that the brethren in this room pay the rent for it – there is no need to bring that up. Anything that is fixed in that way can be carried out to meet common righteousness.

• But when we come to giving, that is where Christ's glory is, and that involves the assembly; and the general financial position in all the subdivisions in the city should be treated as one and stated regularly.

H.H-s. I think that clears a great deal. The question was whether the whole went in, without our paying our way righteously. But as you express it, this is a matter of common righteousness. If there is a surplus I can see that should go into the one purse.

J.T. And of course all money matters ought to be in the hands of two witnesses at least, as even the payment of ordinary expenses ought to be a matter of assembly administration.

• The needs may vary from month to month, so it is all held in relation to the Lord and looked into regularly in that holy way. Only simplicity avoids what is cumbersome. Pay the rent, of course; there is no need to bring that up, but still it enters into the whole position.

J.C-S. Each subdivision nominating the amount they would give in case of need is not one treasury?

J.T. It is not Christ's glory in the one assembly. The Lord is concerned about the question of oneness.

• It used to be said that it did not matter whether there was one cup or four on the table at the Lord's supper, but the Lord is concerned about the one thought all the time. He has one idea in the assembly, and He wishes that maintained; His glory is in it.

A.M.H. It has a direct advantage because in large cities it has been found that in poor areas the poor were looked after in a poor way, while in richer areas the poor were provided with more. Whereas the scripture says,

• "that there may be equality", 2 Corinthians 8: 14.

• Would not that enter into it where there is one purse?

J.T. It would. Moreover, you have the advantage of all the elders, so to speak. We may not have any, but whatever there is in the city we have the advantage of it, and to deprive ourselves of it is not God's thought.

• Elders are said to be ordained in cities, that is, where assemblies were. It is also said they are chosen in each assembly, so that the elders in an assembly have jurisdiction throughout the whole assembly, and that saves us from independence in the subdivisions.

• Subdivisions are the arrangements of love you might say, getting back to the feast of tabernacles, dwelling iED booths, so that we are near together.

A.N. The basic thought is the oneness of the assembly in the city.

J.T. The epistle starts with that and these references to local furnishings are to enable us to carry that out. The temple, by way of light, enables us to carry it out, and the body taxes our love, because I must have love to be in the body, that is the inner working of it.

F.M. Would you say something as to what the financial contributions should cover?

J.T. I suppose the levitical side comes first in Scripture.

• The need of the poor is greatly stressed in the New Testament, Even when Paul went out with the right hand of fellowship, he was enjoined as to that; and he tells us he was always forward in that, looking after the poor.

• So that in general it would be a question of the levites and the poor.

J.McB. The one purse that you mention would have these two items in view.

J.T. And in principle all that is given, as already said. Because we cannot think of what is put into the box on Lord's day as anything less than dedicated. It is in the treasury. The Lord looked on to see how money was put into it.

• Simplicity enables us to say the rent has to be paid, and that sort of thing. The Lord expects us to be simple as to such things. He leaves everything to us that we can do rightly, but He is concerned about His assembly, and His glory in it.

• Everyone that puts anything into the box is dedicating something; it is a question of love.

J.C-S. From the point of view of giving, it is put on the highest possible elevation.

F.M. You would not distinguish in your mind what is put in for rent from what is put in for the levites.

J.T. No. Only if the brethren take counsel and say, Let us designate one Lord's day specially for levites and poor, or specially for levites. I think the Lord would bless that too.

• The brethren know there is a special need; it is known that a certain amount is needed and should be given, and the brethren are told about it – well, the Lord will be in that.

• 2 Corinthians 8 and 9 and 1 Corinthians 16 have in view to stimulate giving, and with this in view the apostle suggest sentiment – the first day of the week – in the first epistle.

• Then he tells the Corinthian saints of what the Macedonian saints were doing – stimulating them in a holy way, not as "got out" of them, but in the way of stimulation.

H.H-s. Two thoughts come out in these chapters, first the willing mind, and then God loving the cheerful giver. That is our answer, is it not, to the bread and the cup?

J.T. With God it is a question of persons. The actual amount is secondary, it is the worshippers, not the worship, that is mentioned; it is the givers, not what is given.

• What is given is taken account of as showing the amount of love there was, but the givers are the thought; He loves the givers.

• Another thing that comes out in the instructions as to giving is the idea of preparation to give. It is not only what you give, it is how you do it.

F.M. Laying by at home would indicate that we have concern?

J.T. You are thinking of it in a holy way. You know how to give when the time comes, you are governed by holy sentiment.

• An unconverted person cannot give according to the divine thought; he cannot be a giver whom God loves. It is one that is exercised in a holy way to be like God in his giving that He loves.

Ques. Would you think it right that the amount the assembly should give should be stated before the collection is made?

J.T. Yes, what is needed should be made known, so that it should be provided for. The amount should, of course, be reasonable. But brethren in considering and deciding what should be given would know how much could be reasonably expected. The saints as a rule can tell what can be done.

• It is not a question of what is in the box, it is a question of what the brethren have, and what, under the circumstances, they can do.

J.McB. With regard to the administration, is that a matter for the whole care meeting, or is it a matter for some like the seven deacons of Acts 6?

J.T. Well, you have no more authority for appointing deacons than you have for appointing elders. It is simply that the work has to be done and someone does it.

• But the apportionments should be made with good counsel – at the regular care meeting, and a brother or brothers carry them into effect. The deacons were men full of faith and the Holy Spirit.

F.M. Can the assembly appoint in any way? Suppose we speak of appointing a brother for the responsibility of having the gospel preached?

J.T. That is making the assembly responsible for preaching, which is not right at all.

• Preaching is always put on the principle of gift. How can he preach unless he be sent? It is a false attitude to take up that the assembly has any power to preach or teach; such services are on the principle of gift.

• It is a question of a brother who can preach taking up the gospel, and the brethren having fellowship with him.

• But there is no warrant for appointing officially now at all. Particular services are needed, and suitable brothers take them on, where love is active. This is simple.

Ques. In regard to the thought of administration again, if the saints discover that they had arrived at an error of judgment in assembly, would it be necessary for them to come together to admit it?

J.T. Surely. Leviticus 4 covers that. If the assembly hears of it, it has to own it, even though it were ignorant of it at the time.

A.N. I think what you say as to the gospel is important; it is not an assembly responsibility. If a brother has an exercise in regard of it he may ask for the use of the room, but he himself is responsible.

J.T. Quite so. We often quote: "Peter, standing up with the eleven", Acts 2: 14;

• not the hundred and twenty. He stood up with the preachers, and those who listened to him recognised they were men that could help them, because they spoke to
  • "Peter and to the rest of the apostles", Acts 2: 37.

H.H-s. I should like to ask, in regard to the five meetings in this city, do you not think it would be advisable that we should have more contact with each other, say on Lord's day afternoons, for Bible reading, the whole five meetings together, seeing we have subdivisional meetings during the week – even if we did not have it every Lord's day?

J.T. Well, I believe that this epistle helps us on all these points.

• "If therefore the whole assembly come together in one place", 1 Corinthians 14: 23

• – is written as if it was a thing that ought to be; and in a city like this the oftener the brethren get together as we are tonight, the better.

• Nothing should be more avoided than the idea of a federation of meetings, each acting by itself, only formally recognising the others.

A.N. I think that is right, there should be a point of contact oftener than there is. One point of contact, in what we call the edification meeting once a month, is not enough. The more we come together the more we are built up in the truth of the assembly in the city.

P.D. Do you not think that opportunity is open to us to visit each other in our different meetings throughout the week?

J.T. That, of course, is good, and should be increased. But this thought of the whole assembly coming together in one place seems to be specially in the mind of God, and He connects His presence with it peculiarly, in connection with the exercise of gift.

• It helps outsiders – a man falls down and does homage to God,
  • "reporting that God is indeed amongst you", 1 Corinthians 14: 25.

• There is testimony by him that God is in His assembly.

F.M. You have mentioned the meeting for ministry. It might be well to say something about it.

J.T. You mean as to the day of the week? I think that is worthy of consideration, not to crowd too much into the Lord's day.

• Of course, we say it is the most auspicious day for fellowship and mutual affection, which is true, and we thank God for it. But then we have to start out on Monday and face the winds and waves of this world; we need all the help we can get.

• So if the whole assembly come together in one place on a Tuesday, I believe God blesses it in meeting the need that has arisen. He speaks to us. We speak to Him on Monday in the prayer meeting, and He speaks to us if we give Him the opportunity. He is known as present; something brings out that He is there.

A.N. We began by having it on a week-night, but I think there was a general feeling that the moral conditions necessary for it were absent. The experience was that on the Lord's day afternoon there was more spiritual power.

J.T. That is an acknowledgment of great weakness, and God would enable us to overcome it. As giving way through want of faith we are depriving God of the means of helping the saints when they need it most, that is in mid-week.

• If you are pressed by business during the day and you come to a meeting where there is spiritual ministry, you revive. I have experienced it many a time.

F.M. We exchanged a Bible reading for that meeting. There was something surrendered there?

J.T. You gave up one meeting for another. There is no sacrifice in that, and it is sacrifice in such a matter that God honours. In Numbers 28 the sabbath and other offerings were not to cancel the daily offerings.

Ques. With regard to the felt weakness, would not the keeping before our minds the thought of the temple greatly help us in coming together? God would undertake for saints as acting in that light.

J.T. Quite so; and there is something very attractive, to me at least, in meeting all the brethren. If love is at work we want to meet each other, the more the better. There is a sense of unification in all the brethren being together from different parts of the city.

J.C-S. It really develops assembly feelings.

A.N. In connection with this edification meeting, the principle is,

• "Thy Thummim and thy Urim are for thy godly one", Deuteronomy 33: 8.

• You could not have the Urim and Thummim apart from moral conditions.

KEY  TO  INITIALS
LOCAL ASSEMBLY ADMINISTRATION A Reading with J. Taylor Sr. at Edinburgh, July 21, 1937 Names and localities are from personal knowledge and Andrew Robertson, and believed to be accurate, except that a leading ? = uncertain or unknown. Initials for which names are unknown are not listed.   GAR
? H. Harris, Edinburgh A. M. Hayward, ? Auckland, N.Z. Finlay Murchie, Edinburgh	? Alex Newlands, Edinburgh J. Collie-Smith, Auckland, N.Z. James Taylor, New York

Page Top     Key Top