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1. 2 Timothy 1 2. 2 Timothy 2 3. 2 Timothy 2: 7-18 4. 2 Timothy 2: 15-26 5. 2 Timothy 3 and 4 |
® Righteousness and |
| INTRODUCTION |
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| GENEALOGICAL REGISTRY IN A DAY OF DEPARTURE Belfast, 1919 Ministry by J. Taylor 10: 222-65 |
If we are to serve God acceptably – on His terms – it is essential that we be able to establish our spiritual genealogy.
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G.A.R.
| READING – 1 |
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| GENEALOGICAL REGISTRY IN A DAY OF DEPARTURE (1) 2 Timothy 1 |
J.T. In speaking of priesthood and genealogy I refer to what we get in Ezra and Nehemiah; each one had to establish his genealogy; and I thought this epistle would help us to see how these things are worked out now.
You observe, that as to Timothy the apostle remarks on his genealogy in a spiritual sense; the faith that dwelt in his mother and grandmother dwelt also in him; he is marked off in Scripture as of a spiritual generation.
Ques. In what way do you apply the thought of genealogy now?
J.T. It is to be shown that one is of Christ.
T.M.G. Of His order.
J.T. Yes. You may have to wait till the coming of the Lord to be sure of this as to some.. In Nehemiah's day they had to wait until a Priest should arise with Urim and Thummim.
J.McF. Has the genealogy to be proved before the priest is ready to minister?
J.T. Yes; before one can be recognised as qualified for that which is of God, one has to show that he is a true Christian.
T.M.G. That would be proved in separating from what is not according to God.
J.T. It resolves itself into the question, Are you going to qualify for what is of God?
Ques. Is Timothy looked at as the fruit of the apostle's labour, and as the fruit of his mother and grandmother, the subjective work?
J.T. Yes; under God, Paul's ministry and character formed him, so that he is often spoken of as Paul's child.
Rem. It is said that he was well reported of by the brethren. Would that be an evidence of his genealogy?
J.T. Yes; the apostle associated him with the ministry in some of his letters; that to the Corinthians for example. He says,
Ques. Does it not say in regard to Timothy,
J.T. Yes. "Who will care with genuine feeling how ye get on", Philippians 2: 20.
Rem. It also goes to show what is necessary for the maintaining of the testimony here.
J.T. I think Paul's addresses to the assemblies help us in our relation to one another. He links others with himself.
Rem. Paul, although an apostle, valued the prayers of the brethren.
J.T. Yes. It is very nice to see that Peter regards Paul as a beloved brother; being an able minister, he was also a beloved brother, 2 Peter 3: 15.
Rem. That would bring in liberty among saints.
J.T. Yes. It says of Peter in Acts 2: 14, that he stood up with the eleven, showing that at the outset the great object was to establish the authority of Christ. God had made Jesus both Lord and Christ, hence Moses is superseded.
There can be nothing at all for God apart from the recognition of the authority of Christ. The enemy is always trying to substitute man's influence for Christ's, so that now the test is,
W.K. If we impress upon each other the true spirit of a brother we do good.
J.T. Yes; Timothy represents this in a marked way. I suppose it is true that Philadelphia suggests that that phase of the assembly is marked by that spirit.
W.K. It is much needed that this should be brought before us. The thought is to bind together in love; to have the same care for one another.
Rem.. In Hebrews 13 it says, "Let brotherly love continue".
T.M.G. "A new commandment I give unto you that ye love one another as I have loved you", John 13: 34.
J.T. Christ is the pattern of everything for God.
W.K. So that, as to the question of love, brotherly love would permeate the saints, not mere human feeling. It would be the character of the love of Christ that would be seen.
Rem. A verse in Proverbs says, "A brother offended is harder to be won than a strong city", Proverbs 18: 19.
W.K. Brotherly affection is so tender that once it has been intruded upon it is hard to regain.
J.T. There is in the gospel the thought of what is presented to men on the part of God in Christ, and then what man is to be towards man is also presented in Christ; the latter is the brotherly spirit.
Rem. We must be right in that regard before we can take up priestly service.
J.T. The brother cares for the saints, like Timothy.
Ques. Would the clothes set forth the priestly character?
J.T. It is said, "Let thy priests be clothed with righteousness", Psalm 132: 9.
J.McF. Righteousness, faith, love, peace are spoken of later in this epistle. Would they answer to the clothing?
J.T. I think so. There are several things mentioned in the chapter before, us, and they are all said to be "in Christ Jesus"; so the breakdown does not affect them; the believer can fall back on them.
T.M.G. It is a great mercy that it is so.
J.T. John's ministry is really parallel with this. His is a reserved ministry; we may say, John 21: 22.
T.M.G. I suppose that is what Mr. Darby had in his mind when he recommended the brethren to read John's writings.
J.T. John's ministry is specially for the last days. It presents what is beyond man's and Satan's power to damage. In John 21 the net does not break.
Rem. Timothy was to stir up the gift that was in him.
J.T. I suppose Timothy was neglectful in this respect. We are all apt to become neglectful. The great thing is to make the most use possible of what we have.
J.McF. What is said in verse 7 would lead us to think that he was rather timid.
J.T. It is a great thing to make use of what we have; to make the most of it; rekindle is the word.
Rem. If there is the brotherly spirit it would help bring that out.
J.T. Yes; when Paul landed on the island of Melita, he put sticks on the fire; there was need of warmth, and Paul supplied it. The tendency in many of us is to shrink back.
Ques. Would you say that Paul here is like the priest trimming the lamp?
J.T. Yes. Timothy had to see to it that he used what he had.
Rem. The thought of rekindling implies that there was something there.
J.T. Gift may become ineffective through carelessness or non-usage.
Rem. That is what happened in the history of the assemblies.
J.T. The gifts of the Spirit were set aside to give place to human ability and education. If one does not use what he has from God, room is made for fleshly ability.
Rem. Through the recovery of the truth room has been made for the Holy Spirit. There has been a rekindling.
J.M. There would be a good deal of encouragement in the recognition of what we have.
J.T. There is always a disposition to belittle what is available; were there dependence the Lord would supply local needs.
Timothy was Paul's beloved child, but what is said of him may be said of others who have gift from God. Of course, no one has gift now by the laying on of hands.
T.M.G. He is a pattern servant for the last days.
J.T. It says, "Have an outline of sound words, which words thou hast heard of me in faith and love which are in Christ Jesus".
J.M. I suppose that is the only way in which the truth can be maintained. It cannot be held if there is not the moral condition.
J.T. Having the doctrine is like a creed unless it is held in faith and love. I think faith connects our souls with God. It is unseen. Love is what can be seen.
Rem. "That good thing which was committed unto thee, keep by the Holy Spirit".
J.T. No doubt he had received something special. But the things of God are to be kept by the Holy Spirit, not by mental power or in a creed.
J.McF. Why is the tenth verse brought in?
J.T. Life and incorruptibility are in keeping with John's ministry. The annulling of death shows triumph, but what it brought to light was life and incorruptibility.
Ques. Would you connect "life and incorruptibility" with Aaron's rod that budded?
J.T. Yes. The priesthood is established in connection with life.
Rem. Would not life and incorruptibility be the two things necessary to carry on the testimony?
W.K. Everything had been corrupted, and nothing but the power and energy of life could preserve the servant. What you want is the actual power of life in the soul, and to be free from all the corruptions that are around.
Rem. "We know that we have passed from death unto life because we love the brethren", and there is no partiality.
J.T. I think these things, life and incorruptibility, are what should mark us; they are the great preservative elements. The flesh works death and corruption, whereas the Spirit's activities are marked by life and incorruption.
| READING – 2 |
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| GENEALOGICAL REGISTRY IN A DAY OF DEPARTURE (2) 2 Timothy 2 |
J.T. The two thoughts that are prominently in mind are in Ezra and Nehemiah; namely, genealogy and priesthood.
The thought of genealogy is very pronounced; that is, as to those who have professed to have returned from Babylon.
Rem. He is marked out to carry on the testimony. How do we establish our genealogy?
J.T. First of all by separating from evil, and then by following what is good with those who call on the Lord out of a pure heart.
Rem. It is not simply outward separation; it is that, but it is more. Did you say, that having love for the brethren would establish the links?
J.T. Yes; God's tabernacle was formed, after the people had come out of Egypt; the principle for us therefore is that there must be separation first, and then a recognition of what is of God as found among His people, who are following righteousness, faith, love, and peace.
Rem. The apostle puts trust in Timothy, but he spoke of "all who are in Asia" having turned away from him.
J.T. Yes; Paul was now the test for all. He represented the truth, for he was set for the defence of it. He was in every way in keeping with it.
Rem. So Timothy is told not to be "ashamed of the testimony of our Lord, nor of me his prisoner".
J.T. "If we deny him, he also will deny us", 2 Timothy 2: 12.
T.M.G. He had the truth, and was faithful in maintaining it.
J.T. There was always a test for the people of God, and how we answer to it brings out the genuineness of our genealogy. The Lord in the sixth of John says,
And Peter says, "Lord, to whom shall we go? thou hast words of life eternal".
J.McF. Referring again to priesthood, the way you are looking at it is, according to the book of Numbers: the priests had charge of the vessels of the tabernacle. It is not the thought of Leviticus, of approach to God?
J.T. No, it is more those that are responsible for the testimony. You have the idea of priesthood in the first chapter, and so here in the second:
Ques. Will you say why this epistle is addressed to a young man?
J.T. Perhaps because there was no other.
Rem. Perhaps the older ones had not come on.
J.T. I do not think the Lord would pass by the older ones if they were available.
Ques. Would you not also say that it indicates that the testimony is to be carried on in freshness and vigour, which is the thought of the young man?
J.T. Generally speaking, the main burden of the work of God falls on the younger men. It is said of them,
Rem. A man might be up in years, and yet he might be young as to his spirit and energy.
J.T. That is illustrated in Moses, but John addresses those who were literally young men. It is not said of the fathers that they were strong.
Ques. Would you say what that means?
J.T. It is that the soul is built up in grace; that one, through exercise and usage comes to rely on the grace of Christ in his walk and service, instead of natural strength and human attainments.
Ques. What is the thought in enduring hardness?
J.T. I suppose we are all pretty well acquainted with military conditions now. This figure is much more readily taken in now than it would have been some years ago. You will only have to ask the young brothers, and they will tell you what military hardness is.
Ques. Would it refer to what is physical?
J.T. That is a small matter: still it is included, as we may gather from 2 Corinthians 11. An unconverted man could go through much of that;
W.K. "That he may please him who has enlisted him as a soldier".
J.T. Yes; we have committed ourselves to the Lord for military service, and so we are now to be for His will and pleasure. We are not to be entangled with the affair's of this life.
Rem. A good soldier would stand a good deal in the way of rebuffs.
J.T. He is to be a good soldier of Jesus Christ.
Rem. You were speaking last night of a sensitive brother. We should not be so easily offended if we were good soldiers of Jesus Christ.
J.T. We speak of the war being over; really it is not over, nor will it be over while we are here. Now therefore the question is, are we going to face a continuance of it?
Rem. We need not look for things to become more easy. This epistle says they are becoming worse and worse.
Rem. It is all connected with another Man; as you were saying, He is the pattern.
Ques. Are not the sufferings supposed to be taken up voluntarily?
J.T. It seems as if they are: the point is not to shirk them; they are there.
T.M.G. You do not turn aside because of the difficult conditions.
J.T. "If a man also strive for masteries, yet is he not crowned except he strive lawfully".
Ques. What would that convey to you?
J.T. There is such a thing as rule governing service. Paul, for instance, would not enter on another man's line of things; he would go according to his own "measure", 2 Corinthians 10.
J.McF. Does it suggest that you are to strive.
J.T. The point I think in it is that the thing has to be done lawfully. A man might be really superior in a contest, but if he were not governed by the rules of the game he would lose.
W.K. You cannot take short cuts: you cannot push other people out of the way.
J.McF. You cannot preach wherever you like, for example; you could not go into an unclean place.
J.T. You have to recognise others. If you go out to make a show, get large audiences, and go into an unclean place, that would be an illustration of unlawful enterprise.
Ques. You mean as to Paul, that he would not go on another person's ground?
J.T. Yes, that is what he says, "another man's line of things".
Rem. A brother should be dependent on the Lord as to where he should go, and then go with the fellowship of the saints.
J.T. We shall find there is work to be done, so that we do not need to interfere with each other.
Ques. Would that suggest exercise of soul?
J.T. Yes, you must labour; you do not come to a meeting like this unexercised.
T.M.G. You must not say, 'I cannot dig'.
W.K. The object of these figures is to show how the character of the individual saint is formed, and what things are necessary to form that character at the present time. There are three distinct figures, each of which is necessary.
| READING – 3 |
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| GENEALOGICAL REGISTRY IN A DAY OF DEPARTURE (3) 2 Timothy 2: 7-18 |
J.T. This letter is specially intended to furnish us for the last days. Verse 7 introduces a matter of importance. What Paul says has to be thought over.
T.M.G. "Consider what I say"
Rem. Does that refer to all that follow or to the resurrection?
J.T. The epistle itself is specially in view, but I think it has reference to what Paul taught generally.
T.M.G. All in Asia had turned away from him; he was a test, as we have been saying.
Rem. Paul seems to lay great stress on the intelligent appreciation of what he says.
J.T. Yes. As Timothy would think over it, the Lord would give him understanding. Divine things are not taken in by mental ability, but by understanding divinely given.
T.M.G. Timothy might think, but without the Lord giving him understanding it would not avail.
J.T. The Lord is brought in in this letter as supporting the testimony. It is the testimony of our Lord;
Rem. It says in 1 Timothy 4: 15,
J.T. The reasons are given; it is
Ques. What would be the great subject of Paul's teaching?
J.T. He had two ministries – the ministry of the gospel, and the ministry of the assembly.
S.L. That, we may say, was the first lesson learned by the apostle and it characterised his ministry.
J.T. Yes. Paul announced Christ in Damascus as the Son of God.
T.M.G. It involves "the testimony of our Lord".
J.T. I think so; that is the tender plant that he would foster and protect in these last days.
T.M.G. The tendency is to gravitate towards the earth.
J.T. Anyone who is an earth-dweller is exposed to the hour of trial. The Lord says,
T.M.G. He is a present Saviour. All the organisations in the world are to divert the mind of man from Him.
J.T. The earth is in view in all the calculations of the philosophers. But the saints, as keeping the word of Christ's patience, are to be kept out of the hour of trial.
Rem. In Paul saying, "consider what I say", was there something fresh to be considered?
J.T. It is what Paul says. The Lord opened the heart of Lydia to attend to the things spoken by Paul; Acts 16.
Rem. It is really the heavenly line of things.
J.T. Timothy had learned of Paul before, and this was an additional word. What Paul said was to be considered and the Lord would give understanding.
T.M.G. "Thou hast fully known my doctrine", he says in chapter 3,
J.T. The man of God is to consider what Paul says.
J.M. That is what the enemy is ever against.
J.T. The Lord says, "he that keepeth my word". Paul's ministry would be included in Christ's word. "The Son of God" is the great feature with Paul. It was a light from heaven that shone around him at Damascus.
T.M.G. The tendency in Christendom today is to connect Christ with the earth, as we see in such books as, 'In His Steps'.
J.T. What He was as a man here in relation to men.
Rem. "The Son of God" is what He was in another sphere altogether.
J.T. Then as to the principles that were to govern the assembly, one who is spiritual recognises that the things which Paul wrote in 1 Corinthians as stated in chapter 14: 37 are
W.H.M. It is a great lack among the people of God generally that we do not ponder things enough.
J.T. The Scriptures are very far-reaching. I have no doubt that in Paul's writings the full bearing may not have been apparent then;
Rem. What was given out when everything was in order might have a different bearing when failure had come in.
J.T. The idea in Scripture is that each book or letter is a part of a whole, and all is divine. You can never limit what is inspired, hence the great importance of thinking over things.
Rem. The apostle could not do anything but minister; the understanding must come from the Lord.
J.T. Peter says that certain things Paul wrote were; hard to be understood. There are hidden teachings in these writings that only pondering would bring out.
Rem. Like Daniel, who understood by books.
Ques. Would it be right to say that the ministry of the assembly was not revealed until Paul's time?
J.T. Yes.
Rem. It needs a true spiritual state among the saints, before it can be made known or developed.
J.T. Paul did not make it known in its fulness, except to the Ephesians, as far as Scripture shows.
Rem. It is understanding "in all things". Would not that have the effect of making us feel that we are dependent on the Lord for understanding in everything?
J.T. Yes, you are cast upon the Lord, and He will not fail; He will give understanding in all things.
Rem. The apprehension of Paul's ministry would give character to Timothy. He would be marked as supporting the truth by this.
J.T. Timothy was to remember
T.M.G. The risen Man. That gave character to his glad tidings.
J.McF. The great thought is "raised from among the dead".
J.T. Yes, at the end of a path of faithfulness. He who carried out the will of God, met all kinds of opposition. That Man was raised. That is a great stay to the heart. We are in like circumstances, in measure.
J.McF. The moral import of that would affect us now. In our spirits we would be as those risen from amongst the dead through faith of the operation of God.
J.T. In resurrection all Christ's sufferings are over. We are to remember Him raised. This is an immense stay to the heart in suffering.
Ques. Why does he bring in here "the seed of David"?
J.T. I think it is because He inherited the promises to David. He was the Seed-royal, and this meant suffering; see Matthew 2. All that hangs on royalty, for Him meant reproach and suffering.
W.H.M. Does it not imply also how He became a Man excellent in all His ways?
J.T. The other side of the truth of His Person, as seen in Romans 1, is, that He was
T.M.G. The power was inherent in Him according to Romans.
Rem. It involved suffering, for the apostle.
J.T. Suffering is the order of the day, but then it culminates in resurrection; so the apostle immediately adds:
Rem. That resurrection is the end of the path of suffering is not seen by the world, or those in it who persecute.
J.T. But we do not want deliverance on any other principle.
J.R.W. You said that suffering is the order of the day; there is also rejoicing.
J.T. Suffering is to be accepted. All that will live godly have to suffer; but joy in the Spirit accompanies it! A most wonderful example of this was in Philippi, where Paul and Silas were cast into the inner prison.
Rem. The suffering precedes the joy.
J.T. Of course, you get the joy, but, in this respect the suffering brings it out.
Ques. What did you mean when you said there is no deliverance except in resurrection?
J.T. That is the principle. It is said of some of the saints of old
Ques. How can the elect be moved?
J.T. Many of the elect are mixed up with things in the world. Before the war there was great development, but God has come in to upset all that; so that no man can talk about human progress now.
S.L. In preaching the gospel you have not to convince people now that the world is wicked – it is evident.
J.T. Like the lost piece of silver, if the dust is shaken up the piece is more readily found.
Rem. The elect spoken of here have not been saved as yet.
J.T. All still unsaved would be in view. Those that we know as saints are definitely called "the elect" in Colossians, but here all are included.
Ques. Is the thought of "eternal glory" in verse 10, to show the greatness of the salvation? A preacher would have a world-wide view in preaching, not only the elect
J.T. Of course, God is very great, and He has every man before Him for blessing. Isaac, who is a type of Christ, blessed both Jacob and Esau, which suggests that blessing is for all.
Rem. If the preacher has a sense of the grace of God, he would make the invitation universal.
J.T. God will have all men to he saved. You must preach what is in God's mind if you want to preach effectively.
Rem. In the first chapter of Colossians it says,
J.T. Paul had a wide field before him there.
Rem. We need to have our hearts enlarged.
T.M.G. God has blessing in His heart for all; but the elect only will appreciate it, and so come into the salvation that is in Christ Jesus.
J.T. "The word is faithful; for if we have died with him we shall also live together".
"If we deny him, he also will deny us".
R.W.G. John confessed and denied not. The fact of confessing brought about that he denied not. If he had not confessed, he would have denied.
J.T. They sent to find out if John were the Christ, but he confessed and denied not.
W.H.M. John took a very low place as being only "a voice".
T.M.G. He said of Jesus, "He must increase, but I must decrease".
Ques. How do you understand the word, "If we believe not, yet he abideth faithful, he cannot deny himself"?
J.T. I suppose that is a fresh thought to stay our hearts "He abideth faithful".
Ques. Has it not a present application?
J.T. Yes, He abides faithful.
Rem. The apostle had proved that; he could say,
J.T. I think that those who are acquainted with the history of things can easily testify that the Lord has always provided, so that there is no need for any discouragement.
T.M.G. We have often seen how He remains faithful.
| READING – 4 |
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| GENEALOGICAL REGISTRY IN A DAY OF DEPARTURE (4) 2 Timothy 2: 15-26 |
J.T. It will be observed that the approval in view here in verse 15, is God's.
W.H. Why do you draw attention to that?
J.T. Because the tendency in our hearts is to please men and not God.
Rem. I suppose it would involve divine support?
J.T. Yes, God supports those whom He approves. The word of truth has to be cut in a straight line.
T.M.G. What is the force of that?
J.T. I suppose it is to be carefully held in its own setting, so that it is not misapplied. A crooked line would show carelessness; one is not to he biased in one's interpretation or use of Scripture.
E.M. There may be an endeavour to avoid reproach in the use we make of Scripture by seeking to please men.
J.T. Yes, Timothy was to have an "outline of sound words", which words he had heard of Paul "in faith and love, which are in Christ Jesus".
Rem. This is the truth as one whole.
J.T. We read of "the scripture of truth" in Daniel 10: 21, but "the word of truth" is that which expresses it fully.
T.M.G. Would you illustrate that for us?
J.T. If you take up the prophets and seek to use them, as you are entitled to, in ministry, it should be made clear, if not so already, what any given passage primarily signifies, before a present application is made.
J.M. It has been said that there are many interpretations of Scripture.
J.T. There is one interpretation in connection with the whole scope of Scripture.
J.McG. This would save us from using one section of Scripture in disregard of the teaching of the others.
J.T. The types become of great value in ministry, and in reading for edification. The Scriptures afford "comfort" as we see how they present Christ.
S.L. It was "the things concerning himself" he spoke of. I suppose that all Scripture speaks of Him.
J.T. He is the theme of all Scripture.
Ques. Why does it say in Romans 15: 4 that "we through patience and comfort of the Scriptures might have hope"?
J.T. Because the Scriptures afford us many examples of patience. James says in chapter 5: 11,
T.M.G. They take you back to God.
J.T. Yes, the reference in verse 17, to these two men, Hymenaeus and Philetus, serves to bring out the great test for us in the last days,
This part of the epistle shows how the believer is always free; he need never be in bondage.
W.H. It is a great comfort for the last time.
J.T. The Christian is always free; no combination of circumstances can limit you.
J.M. You can always withdraw from evil.
W.H.M. What would "the foundation of God" imply here.
J.T. I think the point is, that it is God's foundation, which would, of course, be well known to Timothy, It is a sure foundation. Knowing God, we may be certain as to this.
Rem. In regard to this chapter, would you say that it takes the place of what we get in 1 Corinthians?
J.T. No; this puts you in a position to get the benefit of 1 Corinthians. That epistle gives the Lord's commandments, which were intended to govern the assembly in the exercise of its functions and responsibilities here on earth.
Ques. How would that stand in relation to the law of the house of God as seen in 1 Corinthians?
J.T. Before any question can arise as to discipline, we have to see how an individual is liberated from evil.
S.L. Do I understand you to say that in Corinthians it is "things", and here it is "persons"?
J.T. In 1 Corinthians 5 you have both things and persons. The leaven was a thing, but it is also said,
Rem. The question on our minds is, Are we to act on the principle of 2 Timothy or on the principle of 1 Corinthians 5 in which latter the assembly was involved?
J.T. That, of course, raises an important question. It is clear that the principle of our position in these last days is seen in this epistle to Timothy. You cannot go outside of the great house, nor can you put anyone out of it.
Rem. There are many who call on the Lord; the question is, Do they do it out of a pure heart?
T.M.G. If they are even professing Christians they call upon the name of the Lord.
E.M. If anyone calls on the name of the Lord, he has no right to be associated with iniquity.
J.T. That applies to the whole of Christendom, one who separates from evil has to find those who call upon the Lord out of a pure heart.
Ques. How do you define calling on the Lord out of a pure heart?
J.T. It means that you cannot go on with what is impure. Your heart being purified by faith, you are to maintain this. The pure in heart see God; Matthew 5: 8.
Rem. The believer is free in his pathway from evil associations, so that he can call on the Lord out of a pure heart.
J.T. The question would be, Is your heart right? Jehu said to Jehonadab,
Rem. That is the way we find ourselves together. It is serious when iniquity arises in such a company.
J.T. Here in 2 Timothy 2: 22 we are to "follow righteousness". It is quite clear on that ground we cannot go on with evil. We grow if we are following righteousness.
T.M.G. "Holiness becometh thine house, O Lord, for ever", Psalm 93: 5.
J.M. Do you attach any importance to the formula in 1 Corinthians 5,
J.T. It is well to consider it. If a formula is not strictly applicable it is better not to use it.
S.L. If that point as to dealing with the sin is arrived at, we have no difficulty.
J.M. Mr. Darby would not break bread where godly Christians were refused.
J.T. Directly you break bread you have committed yourself to the position.
J.M. It has been suggested that if we cannot act on the ground of 1 Corinthians 5 we cannot have the Lord's supper.
J.T. The action enjoined in 1 Corinthians 5 involves the authority of "the assembly of God". It is administration, but the Lord's supper is not that.
E.H. There are three local gatherings in Belfast who wish to be for the Lord, to follow righteousness, faith, love and peace. We have to be real about this, and if we find something amongst us that is unsuitable what is to be done? Should it not be felt by all and brought before all in such a way that it might be rightly judged?
J.T. Oh, yes; we must have "the law of the house" before us.
Ques. What is the next thing?
J.T. The guilty person should be present and it should be announced formally that the sin exists and that it has not been judged before God, and therefore we can no longer walk with that person.
E.H. You would not allow him to break bread?
J.T. It is clear that he cannot break bread if the saints state that they can no longer walk with him, that he is unfit for Christian fellowship.
F.M. If what has been brought before us were carried out, and each one took the matter home to himself and herself, the Lord would give His support, but if it is simply a question of what we do it will have no moral effect.
J.T. The law governing these things is the special responsibility of the priest; compare Leviticus 6. It is for those who are spiritual, which all should be, to discern how it is to be applied. See also Malachi 2.
J.M. So that underlying the instructions given in this epistle there is priestly state.
J.T. If you are not in the priestly state there is hope of the law being carried out according to God.
S.L. There should be no vindictive spirit, because you have to take the whole weight upon yourself, as a priest.
Rem. A person thus dealt with cannot break bread until he is restored. In case he insisted on breaking bread, what then?
J.T. That would be a very extreme case. Faith does not reckon on that, faith reckons on the power of God.
J.M. We can count on the Lord's support as we keep His commandments.
J.T. The Lord looks for us to act becomingly, but if there is not the disposition and determination to deal with evil, the Lord is not with any company.
| READING – 5 |
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| GENEALOGICAL REGISTRY IN A DAY OF DEPARTURE (5) 2 Timothy 3 and 4 |
J.T. The third chapter of this epistle sets before us the general condition of things in the sphere of profession.
T.M.G. We should feel the general state of things, and at the same time seek to be right ourselves.
J.T. We have here pointed out the features of the profession in the last days. The apostle reminds Timothy that he was acquainted with his own doctrine and manner of life; this would be ever the model for him, and the test for general conduct; further, all that would live godly in Christ Jesus should suffer persecution.
Rem. We have to be right individually, first, to form a true judgment of what is around.
J.T. I think the second chapter would set Timothy right in relation to his associations; his path is marked out for him in this respect there.
Rem. I suppose that would help one in approaching Christians with whom one is not immediately associated. You are not narrowed in your affections towards them.
J.T. It is well to recognise that all Christians in the different denominations are not to be regarded as unclean or dishonourable, and
J.R.W. The vessels represent persons, there are four classes; gold, silver, wood and earth.
J.T. It shows that there are differences. The point is that there are
J.R.W. Would the wood and earth involve dishonour?
J.T. It is only a figure. The subject of vessels becomes very interesting in Scripture. Christians are
Ques. At what point should you separate from a vessel of dishonour?
J.T. I think when he is governed by his own will, One should not regard any as a vessel to dishonour until it has been tested, so opportunity is given for submission to Christ. If that is not there, the vessel is disqualified, because it is a question either of will or of subjection.
Ques. Must it be a personal testing?
J.T. Take Matthew 18 as an example, where one has trespassed, and you seek to gain him. You are unable to do so, and you tell it to the assembly, but he does not hear the assembly, that is the final test there, then he is a vessel to dishonour.
J.M. It is in the will that the evil lies.
T.M.G. He is not against you, but against the Lord, against the authority of the Lord.
J.T. When he refuses the Lord's authority, he may be regarded as a "heathen man and a publican".
Rem. You meet with it often. You can have sweet intercourse with professed Christians for a while, but when you introduce the truth there is often a refusal of it, and so you can go on no longer with them.
J.T. I remember speaking to a well-known man about fellowship. He said, I know it is there, but I will not touch it. He touched it afterwards, and became an opposer; of the principles that govern fellowship.
Ques. Do you put any limitation on that?
J.T. The man of God is concerned about everything that concerns God.
Ques. Can you apply it generally?
J.T. The man of God stands in relation to all that is of God. He stands for God in regard to the governing of the world. He comes specially into evidence in a crisis. When things are going wrong the man of God stands in the breach.
T.M.G. It is important that we should have these divine principles in our souls, so that we should be men of God.
J.M. It speaks here of the things that Timothy had learned.
E.M. When Paul spoke of his qualifications he was speaking by the Spirit, he was not boasting of himself. He says,
J.T. This is an inspired letter.
S.L. These two chapters show what marks the present day.
J.T. There is one great comfort in chapter 3, that in the same manner as Jannes and Jambres were checked, the leaders in evil today are limited;
Rem. The solemn thing is that the opposition is often from those immediately connected with the testimony.
J.T. Whatever the opposition may be it is met by life; there is the evidence of life in those that hold the truth by the Holy Spirit, and that cannot be refuted.
Rem. What is of God is always recognized by the people of God.
J.T. So you have here that their folly shall be manifest to all men. You might convince yourself privately, but you have to consider all the people of God. They have to be convinced, and it has been well said: You may deceive some of the people all the time, and all the people some of the time, but you cannot deceive all the people all the time.
T.M.G. It is an immense encouragement to count on God, to have faith in God.
J.T. And so the man of God sees God's hand in everything, even in the checking of evil in the government of the world at the present time. The mystery of evil is working, but is held in check.
Rem. And we ought to count on the faithfulness and power of God in regard to everything.
Rem. Paul's doctrine and spirit would be exemplified in the man of God.
J.T. Generally speaking, Paul's doctrine is the great test among the people of God, and it is a question as to who is supporting it.
W.K. Mr. Stoney said that you are like a tree, to be plucked by others for their support and nourishment.
J.M. One is to be acceptable to the saints; the exhortations are to this end.
J.T. You see that with Paul himself. When the discussion arose with Barnabas regarding Mark, Paul was commended by the brethren as he proceeded to do the work of the Lord; Acts 15: 40. He had the confidence of his brethren. The result of this was that the assemblies were confirmed.
Rem. That would be a double commendation of Paul's course.
J.T. It is wonderful how the saints generally appreciate the word of God; and how in time they come to recognize what is of God.
Rem. You attach importance to the judgment of the saints?
J.T. Yes, it is usually the mind of God. Alas; we have occasions of general departure, as noted in this epistle when all in Asia turned away from Paul.
E.M. "Proclaim the word", and "Do the work of an evangelist"; what is the difference.
J.T. The word is the expression of the mind of God, but the evangelist is here for souls; he seeks men. The gospel, rightly presented, will secure them for God.
Ques. What is the thought of His appearing and His kingdom?
J.T. The appearing of Christ is special, as compared with His kingdom. The latter will be a condition, marked by His rule, involving permanent blessing.
T.M.G. As regards service, the great thing is to be always ready.
J.T. Timothy was available. Paul had no other man like him. Timothy's ministry was all the more necessary, because Paul was being withdrawn. The great thing is that the work is carried on.
Then he mentions others, adding,
Rem. He does not say that Demas had given up Christ.
J.T. Oh, no. Demas was no longer linked with Paul, but he may have continued in active service.
Rem. He had forsaken Paul, but the Lord takes care that the ministry is carried on in a living way.
J.T. And the power of God is ever available for those who carry it on.
Rem. It is a very solemn thing to be on a line contrary to the Lord's mind. Paul says,
J.T. In forsaking him they were unfaithful, and God would hold them accountable. God knows how to make one feel his unfaithfulness;
Rem. Great reproach attached to the apostle, as representing the testimony.
J.T. Yes; his "first answer" was before the emperor, and he needed support then, but there was not a man to stand with him; he had to stand alone for the defence of the gospel.
Rem. So if the Lord is pleased to take up a vessel, He will not give him up, if he is faithful.
J.T. There is reproach connected with the testimony, but Paul says,
Ques. Why is Priscilla put before Aquila?
J.T. I suppose, because she was spiritual as well as Aquila. The Spirit of God makes no mistake in placing her first here. They laid down their own necks for Paul; Romans 16: 4.
| RIGHTEOUSNESS AND THE PURSUIT OF IT |
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| 2 Timothy 2: 19-26 Reading at Rochester, New York, U.S.A., May 1918 Ministry by J. Taylor 9: 484-506 Compare History: Later Contentions for the Faith: Divine Principles and a Day of Ruin - 1920. |
J.T. What came before us previously was that in Romans righteousness in the believer flows from the revelation of God made good in his soul. It says,
Now that leads to practical righteousness in the Christian as a matter of moral sequence. In Romans he has obeyed from the heart the form of doctrine that was delivered to him,
G.W.W. You are referring to the end of Romans 5.
J.T. Yes, things are all put on moral grounds in Romans, whereas in John's epistle they are the result of generation, of our being born of God. He says,
G.W.W. That has become characteristic of us.
J.T. So Abel is introduced as the typically righteous man, and Cain as the opposite.
W.L.P. Why do you bring in headship in connection with righteousness?
J.T. I was referring to Romans 5. The "one man" by whom righteousness and life are made effective for all men is necessarily Head. The Man through whom men are blessed, and in whom they are blessed and established.
J.S. Why do you mention Paul's line?
J.T. His ministry is the test; it has been the test throughout, from the time it was introduced.
J.D-s. That remark is made in regard of the Jews in the days of Ezra and Nehemiah.
J.T. One great point was that the genealogy of each should be established; having been down in Babylon, who could have told what alliances they had formed?
W.L.P. A Christian should not compromise his genealogy by any alliances that are contrary to Christ.
A.F.M. What you are remarking in regard to genealogy is very striking, in Ezra and Nehemiah.
J.T. I think Ezra would be what you might call the genealogical editor of the Old Testament. Certainly there was such an one as that. It was an important point throughout in the writings that genealogies should be kept.
B.P. Those that name the name of the Lord prove their genealogy?
J.T. I think that is it. That is the first feature of a Christian's genealogy, that he names the name of the Lord, and as doing so he withdraws from iniquity.
B.T.F. Would you give us an illustration of that? Was Onesiphorus one who proved his genealogy? Being in Rome he sought out the apostle and found him and was not ashamed of his chain.
G.W.W. You mean to say the moral characteristics of Christ came out in him? A man proves his genealogy because he shows he is morally in accord with Christ.
J.T. It is remarkable that the apostle says,
B.T.F. The fact of his searching the apostle out proved that the divine nature was there, that he was born of God.
J.T. Quite right. And now that iniquity has found a place among those that call professedly on the name of the Lord the question is how true Christians are to be brought to light.
A.F.M. I suppose iniquity refers to the condition of things that obtained in Babylon?
J.T. Yes, so withdrawal from it would be the proof that one was genuine.
A.A.T. If you saw a supposed Christian withdrawing from iniquity and following righteousness, faith and love, you would have no doubt as to his belonging to the Lord .
J.T. I think in that way he would establish his genealogy, that he was of the line.
B.T.F. Does that mean morally?
J.T. It was because he had faith; he wanted to see the Lord Jesus. Abraham rejoiced to see the Lord Jesus and Zacchaeus got up into a tree to see Him. He wanted to see Him.
G.W.W. Then I suppose what we get in Ezra about their seeking their register in the book of the priesthood would correspond to the Lord knowing them that are His?
J.T. Quite. The priest with Urim and Thummim could find out what was of God in any man, whereas the principle on which natural religion goes would preclude many being discovered.
B.P. Is there any connection with Ezra and Nehemiah, in regard to this firm foundation standing sure? I was thinking of what they came back to in connection with the wall.
J.T. I suppose the foundation was there. The gates, it appears, had the same names after they were reared again as they had before.
A.A.T. Coming back to Zacchaeus, how does his righteousness come out?
J.T. He said he had given half his goods to the poor. It was more than a tenth, and if he took anything away from anybody fraudulently, he restored fourfold. He does not mean to imply that he would continue taking away by fraud. He meant that he had done so, but wherever he had taken it he restored it fourfold.
G.W.W. Do you think that was his declaration in consequence of grace touching his heart, that it was what he then and there confessed before the Lord? Grace touching his heart, he saw that the injustice had to be put right.
J.T. It seems that he states it as characteristic of his dealings.
The Lord immediately says,
"Today salvation is come to this house, inasmuch as he also is a son of Abraham".
G.W.W. All even the law would have demanded would be to add a fifth part thereto, but he exceeded all that.
W.L.P. I suppose the Lord wants to bring His person before Zacchaeus, so as to attach his faith to him.
J.T. Yes. I think he represents a Christian who is delivered. There are many who have really good desires but they are not regulated by Christ.
A.P. On account of faith it is practical righteousness.
J.T. Faith was there, but the Lord does not say here, "Thy faith has saved thee", Luke 7: 50. He does say this earlier in the gospel in chapters 7 and 8, but here it is more what the man was, and the evidence of his genealogy.
A.N.W. Why does the Lord go beyond righteousness and say, "Salvation is come"?
J.T. Righteousness in itself is not salvation; practical righteousness is what you do, salvation is what God effects.
G.A.T. Would you say Zacchaeus got adjusted before that through his own confession?
J.T. I think he was adjusted outside the house. He went in and received the Lord joyfully, it says.
A.F.M. "Today salvation is come to this house" involves more than forgiveness. The Lord meant that there was to be complete deliverance from the power of the enemy.
J.T. There was power in His presence for that. The kingdom was there.
A.P. What would that house include?
J.T. The family. There are many things that arise in the domestic circle that Satan can act upon, and the first great point is to have righteousness there and having righteousness, you find the power of God supporting you. Thus salvation is realised.
A.A.T. We were speaking this morning of the sinner in Luke 18, who went down to his house justified. The house is mentioned there also. He was a justified man in that house, but was he saved?
J.T. You would not go so far. You see he went down to his house justified, it does not say that the Lord sent him there. It simply says he went down justified, he went down a different man from what he had been.
A.P. But going down to his house justified, his family would come in for the benefits of that, would they not?
J.T. Quite. The children would have a righteous father now, and the wife would have a righteous husband.
Ques. Would that not imply salvation to that house?
J.T. Well, the groundwork of it is there, but salvation is a question of God's power,
A.A.T. In Zacchaeus' house there are two thoughts; the Lord says, "I must remain in thy house", Luke 19: 5, and then, "salvation is come". Does one follow on the other?
J.T. Salvation was involved in His presence there. I do not say it always depends on the Lord's presence, but this was so while He was down here. Now it is effected through the Holy Spirit.
A.A.T. Is there a practical application of that today?
J.T. I think there is. I think we must learn how to cope with sin if it manifests itself, in those relations.
A.A.T. And in the measure in which we do we are fit to rule in the assembly.
J.T. I think we are able to rule in the assembly in that way. A man must have a good conscience in his own house before he can count on Christ to support him in it. That is, his own spirit must be right.
W.C.R. You spoke of Onesiphorus and the apostle asking that he might have mercy shown to his house. Why is his house mentioned?
J.T. Paul knew how a right minded man regarded his house. Of Noah it is said that
G.A.T. You get the principle carried out in the sons of Levi, in connection with the golden calf. Moses called for all on the Lord's side to come out to the tabernacle.
J.T. Yes "Who is on the Lord's side", Exodus 32: 26, he says.
B.T.F. Do you limit this to the ecclesiastical position?
J.T. The apostle refers especially to the evil that had come in amongst these that were calling on the Lord professedly. He says,
G.W.W. Yes; and the only man that can cope with it is the man that is really of the genealogy of the One that hated lawlessness.
J.T. In calling on the name of the Lord, you are committed to all that is in that Name.
J.S. In the first place I suppose it is a question of His authority; and in the second place, our withdrawal from evil as hating it.
J.T. So that it is in that way consistency. Consistency is a great feature of Christianity; consistency with the principles we hold, with the truth we hold.
G.A.T. When does this take place in my soul?
J.T. When you make a definite break with evil. It is the breaking off of relations with those that you have been allied with that is the test. As was said to the sons of Levi:
A.F.M. In Romans 10: 13 it says, "Every one whosoever, who shall call on the name of the Lord shall be saved".
J.T. I think emphasis is laid on consistency and transparency in this chapter.
A.N.W. Iniquity is a strong word. What is your thought about it?
J.T. It expresses evil or unrighteousness. Of course the Christian must judge and refuse it in himself; but withdrawal from it implies that it is accepted and practised by others, so that in withdrawing from it you have to withdraw from them.
B.T.F. What about false creeds held in religious systems around?
J.T. I suppose they are what is called "systematised error".
G.A.T. As a rule, do we not understand that as having withdrawn from "system", that is all the evil we have to withdraw from?
J.T. We have a specific case here, of men saying, "the resurrection has taken place already", 2 Timothy 2: 18. That is a concrete ease of iniquity.
J.D-s. What we have to do, therefore, is to separate from those who, like Hymenaeus and Philetus are in any way practising or identified with evil.
J.T. Yes, so the apostle goes on to say, using the figure of the vessels:
J.D-s. Just so. Would you give us the force of the expression we have in the New Translation,
J.T. I think the Lord's name implies His renown, all that came out in Him; that is what you are committed to in your profession.
J.D-s. That is, to use profession in the proper sense of the term; if you profess the name of the Lord and all it involves, in that way name the name of the Lord, it is for you to separate from evil as seen in men such as those we have here before us.
G.W.W. It is important to bear that in mind. You separate from persons only by reason of their identification with what is evil. That has to be borne in mind to convey the right thought to people from whom we do separate.
J.D-s. It says, "[The] Lord knows those that are his". That is our refuge.
J.T. We leave them with the Lord. We cannot say whether they are genuine or not, but He knows.
W.L.P. Do we not think a little too much sometimes of the company separating from evil, instead of us as individuals separating from evil?
J.T. It is individual here.
W.L.P. We often use the thought of withdrawing from evil in a collective sense.
J.T. Basing our position on this scripture, the principle now is withdrawal.
A.A.T. It is not "putting away" exactly.
J.T. In Corinth the assembly prerogative is formally recognised, and there was power in the assembly to deal with the person who was guilty. Instead of withdrawing from him they put him away.
B.T.F. Do you withdraw from vessels to honour, or is it only from vessels to dishonour?
J.T. "These" are the last mentioned. "If, therefore, one shall have purified himself from these [in separating himself from them]". "These" would be vessels to dishonour.
B.T.F. There might be vessels to honour in systems that you might have to withdraw from.
J.T. All are to prove their genealogy, you see. You do not know. The fact that they say they are true does not prove it. The test is, do they separate themselves as naming the name of the Lord.
J.S. If the assembly was in power there would be no need for withdrawal. There would be power to deal with evil by putting away those who practise it. Now it is a question of withdrawing from it.
J.T. That is the principle now. Whatever words we may use, we should make it clear that while we do not pretend to be the assembly of God, we must maintain the order and holiness which marks it.
J.D-s. This instruction is for the servant, is it not?
J.T. The epistle affords instruction for all for the last days, but especially for the servant or man of God. In verse 19 we have "every one".
G.A.T. Another scripture says, "they went out from among us, but they were not of us", 1 John 2: 19. Is that another side?
J.T. They went out from the apostles.
G.A.T. My thought was that if a company were in a good spiritual state the wicked man would go out himself. Would you agree to that?
J.T. We have to deal with evil, however, when it manifests itself. It will not do to leave it to remove itself.
G.A.T. Only in Corinthians do you hear of one being "put away".
J.T. Yes, but evil may exist without any overt acts, and you have to wait for an overt act in order to exercise discipline.
G.A.T. I thought, that if the Lord's presence were known amongst a company, you find evil going out. In the second chapter of John's gospel the Lord drove it out, but I thought if the rights of God were maintained amongst us, and the Lord had His place amongst us, evil would go out of itself.
J.T. No doubt there is some truth in that, but we have to deal with it. We judge those within. There has to be that principle.
B.T.F. You would say there should be priestly discernment, but you cannot go beneath the surface.
J.S. It would not do to assume apostolic authority.
J.T. I think the principle of withdrawal is what holds. It may be asked as to those calling on the Lord out of a pure heart, What will they do with evil?
W.H.F. Would you think that for putting away you must have the assembly to do it? You have the authority in Scripture not to go on with evil but to separate from it? In the present time the assembly is in ruin, there is failure, so that, if evil arises you have to separate from it.
J.T. The question is what is within and what is without now, 1 Corinthians 5: 12. It was very clear when Paul wrote to the Corinthians that
W.H.F. Then the point is, vessels to honour and vessels to dishonour, and,
J.T. That is still inside, all are inside.
W.H.F. We have been a great failure in assuming to be the assembly, and all that.
J.T. As far as I see, "inside" today as always, is the sphere of Christian profession, and "outside" is heathendom or Judaism. What do you say about that?
J.D-s. I have great difficulty. I quite realise that 2 Timothy 2 is what would stand. We used it years ago and would use it now, there is no change in that respect,
J.T. The first thing is to determine what is to govern me primarily, in the ruined state of things.
W.H.F. I can understand that it is our privilege to walk individually in the light of that which was set up at the beginning, but I see the danger of assuming to be anything in the way of the assembly.
J.T. You do not assume to be anything in an outwardly formal or official way, although cherishing the light of the assembly in your heart, and conforming to it as far as conditions admit.
J.D-s We often say that God permitted a number of things to be arranged in apostolic times, that we might have guidance in these days, and, while I am quite sure that we are in 2 Timothy times, and I am quite clear that what you say is correct, that we must approach things in that way,
J.T. I am sure every one would say Amen to that, but the question is how you approach them.
J.D-s. If that is clear I have nothing more to say; but I am not so sure that it is in some people's minds.
J.T. It is humbling to have to acknowledge that what was once owned of God is now a "great house" in which vessels to honour and dishonour are present. Good and bad are admittedly there, and whatever our exercise and zeal for God, we cannot get out of this great house.
G.W.W. If evil arises in the midst of a company of saints who are walking together in the light of divine principles it can be no more tolerated than it was at the beginning, the evildoer must be dealt with. That is clear. Therefore that company, without assuming any corporate position at all, does act collectively in reference to that evildoer.
J.T. You and I act together if we can, but the principle that governs us both is that we cannot go on with evil. All should surely have this judgment and be of one mind about it; and so act together in dealing with it.
A.A.T. You do not assume the power to put away the evildoer.
J.T. You cannot go on with the evil. There can be no question that evil has to be judged and refused as really as it was at the beginning.
A.R.S. Do you mean that if there is evil in a meeting and the rest of the assembly do not see it, you would be responsible yourself to withdraw from it?
J.T. That is the ground you take. Of course you would seek to exercise the others so that there might be united action, but at any rate, you cannot go on with the evil.
A.N.W. In Thessalonians Paul says:
Would not that apply today?
J.T. I think it would. Such an one is not regarded as a "wicked person", however.
G.W.W. Here in Corinthians it is a wicked person with whom we are going to walk no more. He has ceased to follow righteousness.
J.T. That is the judgment you have come to in your soul, and, as walking with you, I have come to it too, so we act together in judging the sin or the person who has sinned;
G.W.W. I suppose what we do is we declare that that man is unfit for any Christian company.
J.T. You do so far as your act is concerned, but that would not alter the man's outward position ecclesiastically. He is in the great house and you cannot alter his position as there.
A.R.S. To go back to what happened in the Bethesda trouble years ago, when the question of false doctrine came up, Mr. Darby, as I understand it, took a very decided stand with regard to a certain man and exercised the consciences of others about it, and the result was that they withdrew. Then that caused division amongst the saints. The action did not put that man out of the great house, did it?
J.T. It did not alter his position at all in that sense. Mr. Darby separated, and so altered his position as regards the others, and those with him.
J.S. You mean altered his position as regards vessels of dishonour.
J.T. That is, he kept himself clear. The "vessels" are all in the great house.
A.N.W. Your point is to make clear that the iniquitous system has become a great house.
J.S. You would be exercised in respect of others in the company so that all might be on this ground.
J.T. So gradually, as governed by the truth, you come to realise the power of God, and you are led into all the blessings of Christianity in this way but it is a most humiliating state of things.
W.L.P. Had the great house been formed in the apostle's day?
J.T. I think he suggests that it already existed. In writing this letter he speaks of certain things that happened that had brought about the change: "Of whom is Hymenaeus and Philetus". The sin evidently had not been dealt with.
B.T.F. Would naming the name of the Lord be simply profession?
J.T. That is what it is, but everyone that does it proves his genuineness by separating from evil.
G.W.W. We find that we can follow righteousness, faith, love, peace, with certain ones, with them that call on the Lord out of a pure heart. That would seem to be our charter for the moment, so to say.
J.T. Yes, certainly, so long as you just leave it that way. The great thing is to bow to the actual situation, and act in keeping with it. As we draw nearer to the end the way becomes more perilous, and hence the need of adhering strictly to divine principles.
G.W.W. What we want to get at is that the point must be reached that the company is kept pure; that it is not God's mind that any company of His saints should be found walking with an evildoer.
J.T. That is the definite attitude you take up in spite of the ruined condition of things that exists.
G.W.W. That is, you do not assume to act as though the failure had not come in. We admit that. Although the failure is present, it is not the mind of the Lord that His people should be found walking with evildoers.
J.T. 1 Corinthians 5 affords light as to this. It is thus to be before us, although as children of wisdom we see that we cannot act on it literally.
G.W.W. You have the light of 1 Corinthians.
J.T. Only the circumstances have changed. In 1 Corinthians days without was heathendom and within was the Christian circle, where the Spirit was.
G.W.W. But the thing we discern from 1 Corinthians is that the Lord never expects His people to walk with an evildoer.
J.T. That is truth of the last importance.
G.W.W. We know He is going to support us if we refuse to walk with an evildoer.
J.T. We are children of wisdom and much is left to us as to how it is done.
G.W.W. That is really our ground of withdrawal.
J.T. It is this one letter that makes so much of Scripture.
G.A.T. Do I understand from what you say, that we cannot act as the Corinthians did?
J.T. While we cannot take the same position, the principle remains the same as theirs. We cannot go on with evil. It must be refused.
B.T.F. What would you say in that connection about the loaf representing the circle of fellowship?
J.T. We certainly include in our affections every saint. The apostle does here in principle in saying,
B.T.F. That is the thought, so the breaking of the loaf would bring a soul under a solemn sense of responsibility.
Ques. The question then comes up. If we declare a man unfit for any Christian company, and he refuses to be subject, but says, 'I will come here and break bread next Sunday morning no matter what you say', what is to tibe done?
J.T. Leave him; even leave the room to him. You maintain the principle of separation.
Ques. Such a one would be eating and drinking judgment to himself, would he not?
J.T. Yes; but you can always withdraw. The proverb says,
G.W.W. And in regard to one guilty of sin, and who does not judge it, we do not deal with him simply as affecting a few in a given locality, but the whole Christian company. We take the ground that such a man is not fit for the fellowship of Christians.
| KEY TO INITIALS | |
|---|---|
| RIGHTEOUSNESS AND THE PURSUIT OF IT
Rochester, May 1918 Ministry by J. Taylor, 9: 484-506 Names and localities are from personal knowledge and, believed to be accurate, except that a leading ? = uncertain or unknown. Initials for which names are unknown are not listed. GAR | |
|
B. T. Fawcett, New York A. F. Moore, New York ? (A.) Bufton Parker, New York W. L. Perrin, ? ? Arthur Petersen, ? John Smith, New York |
A. R. Steven, ? A. A. Tate, New Jersey ? George A. Taylor, ? Chicago James Taylor, New York Arthur N. Walker, New York George W. Ware, England |