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His habitations on earth, however, are but the anticipations of His perfected house in the eternal state--- of that temple which is even now silently growing, as stone after stone is laid in their appointed place upon the living Foundation, and which, when completed, will, after the close of all earthly dispensations, become His tabernacle throughout eternity.
Contents
1. Conclusion: the Final Character of the Assembly
2. Part I: The Church of God: What is it?
3. Part II: The Local Assembly in Practice
Excerpt: Shipwreck
In the twenty-seventh chapter of Acts we have a record of Paul’s journey by boat, as a prisoner, from Caesarea to Rome. The passage across the Mediterranean ended in shipwreck on the island of Melita.1 Their boat, having run aground, was smashed by the violence of a storm. The details and the precision with which Luke recounts it is most interesting, and yet, it begs the question: Why devote a whole chapter to the incident? This wasn’t Paul’s first shipwreck; we know that he was in at least three others (2 Cor. 11:25), the circumstances of which the Scriptures are notably silent. Is there something more we can learn from it, aside from the technicalities of first century sea travel, or Paul’s behavior in the face of such adversity? I believe that, as with other stories in the book of Acts, there are deeper lessons. Aside from being true history, the whole account appears to be an allegorical recounting of the history of Christendom. We will make a few observations, trusting to remain relevant to our context. For those who are interested, an excellent pamphlet by Gordon Hayhoe, Paul’s Voyage From the Fair Havens to Melita, gives an easy-to-read, detailed account of the chapter.
All is fair as they travel northwards from Caesarea through coastal waters to Sidon; there Paul has liberty to meet with his friends (vs. 3). It isn’t long, however, before they encounter adverse winds (vs. 4). In the church’s history, the fair days of Ephesus (Rev. 2:1-3) soon gave way to the persecutions of Smyrna (Rev. 2:10). At Myra, the centurion finds a ship of Alexandria bound for Italy to which he transfers the prisoners—a sea-going vessel suited to a Mediterranean crossing. With no sense of urgency, however, they now enter upon a season in which it is dangerous to sail (vs. 9). The church, under the protection of the Roman Emperor, Constantine, became indifferent to the dangers of a worldly union. Pergamos found itself dwelling where Satan’s throne was, although they held firmly to the Lord’s name (Rev. 2:13). Paul finds it necessary to admonish the master and the owner of the ship, warning of the dangers to come: “Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives” (vs. 10). Paul’s words proved prophetic, and they are soon caught up in a dangerous cyclonic wind. Allowing the ship to be driven freely, various human efforts are employed to preserve the integrity of the vessel (vss. 15-19). The darkness of the storm pressed upon the boat, and all hope of being saved are lost (vs. 20). This fittingly describes Thyatira and the Dark Ages.2 Salvation through faith having been lost, Christianity becomes a religion of works. Paul, however, standing in the midst of the ship restores hope. “Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me” (vs. 25). This is the essence of faith—to take God at His word. The light of the Reformation restored the Word of God to its rightful place, and salvation through faith alone was again preached. Sardis, sadly, reflects the lifeless forms into which the Reformation soon fell: “Thou hast a name that thou livest, and art dead” (Rev. 3:1). As a new day dawns, Paul takes bread and, giving thanks to God, he breaks it and eats (vs. 35). Paul pictures to us a remnant returned to his doctrine and to the obedience of faith (Rom. 16:26). At this time the remembrance of the Lord is restored to its proper place. This is Philadelphia: “Thou hast a little strength, and hast kept My word, and hast not denied My name” (Rev. 3:8). All is received with good cheer (vs. 36), but having had enough, they lighten the ship and cast the wheat into the sea (vs. 38). As with Israel in the Wilderness, nature soon tires of heavenly food; perceiving themselves to be satisfied, they cast that which typifies Christ (John 12:24) overboard! This is Laodicea. “Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Rev. 3:17). Christ is shut out; He stands outside knocking (Rev. 3:20). When the bow of the ship runs aground, the stern is beaten by the force of the waves and the call to abandon ship is given. “The centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship” (Acts 27:43-44). Any testimony to the one body is dispensed with. It is every man for himself as they make their way to shore, some swimming, and some clinging to boards. Independence characterizes the present Laodicean day.
We live in the final days so vividly pictured in this historical allegory. Despite the chaos, Paul was still there; his life had been preserved. We do not gather to Paul, Christ alone is the center; but, to repeat what has already been said, the revelation of the mystery was given to Paul. We cannot understand church doctrine, let alone practice it, if we do not read Paul’s epistles. Nothing precludes us (except our own wills) from walking in obedience to Paul’s doctrine until the Lord comes.3 In the first Epistle to the Corinthians, we read: “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till He come” (1 Cor. 11:26). It must necessarily be in a remnant character; that is to say, the universal testimony of Christendom will be contrary to it. Nevertheless, we have this promise: “I have set before thee an open door, and no man can shut it” (Rev. 3:8). For our part, there is this responsibility: we are to keep His Word and not deny His Name. The exhortation to Timothy is very personal: “Continue thou” (2 Tim. 3:14). Similarly, to Philadelphia: “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” (Rev. 3:11).
His Own Hired House
The book of Acts concludes with Paul under house arrest. He receives visitors, but he is no longer free to go to them. “Paul dwelt two whole years in his own hired house, and received all that came in unto him” (Acts 28:30). Sadly, this reflects not just the final chapter of Christendom’s history, but her spiritual condition following the Apostolic period. The two whole years are reflective of the two thousand years of this present dispensation. When one comes to a city, town, or even a village, various so-called churches will be found, each advertising their particular affiliation. It can no longer be said that the believers at a location constitute the assembly, for the saints of God are divided. An assembly must still gather on the ground and character of the one body, but it is unlikely to represent the totality of believers in a town or city. Paul’s words to Timothy are prophetic: “The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me” (2 Tim. 1:16-17). Paul and his doctrine will have to be diligently sought out.4 When we do seek to walk with others according to the simple ecclesiastical truths expressed in Paul’s doctrine, it must not be in view of a new organization, nor to recreate Pentecostal days, it can only be done with humility and in recognition of the ruin of the Christian testimony. To be gathered to the Lord’s name, and to see Him by faith in the midst of the assembly, is necessarily humbling—there is no pride in His presence. We do not invite others to gather with us (Luke 9:49), instead, the truth must be presented and the Holy Spirit will do the gathering. He invites; we are simply His stewards. Christ must be the attraction and not man, not the system, and not even the teaching. “He that is not with Me is against Me: and he that gathereth not with Me scattereth” (Luke 11:23).
When Paul preached in Thessalonica, “some of them believed, and joined themselves to Paul and Silas” (Acts 17:4 JND). The unbelieving Jews, however—those claiming religious orthodoxy (cf. Acts 24:14)—were moved by envy and gathered a company against them and set the city in an uproar. Escaping by night, Paul and Silas traveled to Berea where we find that the Jews “were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11). These searched the Old Testament scriptures to see if the things Paul and Silas preached concerning Christ were true. As a result, “Many of them believed” (vs. 12). Likewise, we must also search the Word of God with all readiness of mind—even if it challenges our thinking and religious orthodoxy. Readiness of mind tells us that they were willing to hear. It is natural to say—I cannot be willing, unless I’m first convinced. Jesus, on the other hand, taught just the opposite: “If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself” (John 7:17). The proving of the doctrine is in the doing of it. If we are unwilling to take that step of faith and act upon the authority of the Word of God, then we will forever be subject to the customs of men. If we seek to meet in accordance with the principles established by Paul, there will be stiff opposition, not so much from the world, but from Christendom itself. “The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables” (2 Tim. 4:3-4).
1. Modern day Malta.
2. As modern historians reevaluate history, the moral light of Christianity is dismissed, denied even, and the expression Dark Ages is rejected in favor of Middle Ages. Sadly, the conduct of the church, especially that which is represented by Thyatira, means that the church is far from blameless.
3. I do not overlook individuals who, through no fault of their own, are found in a position where they are unable to practice the collective aspects of the truths of which we have been speaking. Daniel was in captivity and was never able to return to the land. Nevertheless, he was a man beloved of God (Dan. 9:23).
4. The epistles of Paul are studied and quoted; nevertheless, all things contrary to traditional church teaching are reinterpreted, else the very ecclesiastical systems themselves must be found contrary to it.