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THE  MAN  OF  GOD  -  1
1 Timothy 6: 11; 2 Timothy 3: 16; 1 Kings 17: 24; 2 Kings 4: 40
An Address at Westfield, New Jersey, September 18, 1937
Ministry by J. Taylor, 73: 389-99
This is the first of 2 addresses on the 'Man of God';
both have substantial different material and needful exhortations.
See: Ministry: F. S. Marsh 2: The Development of a Man of God

James Taylor Sr., 1870-1953

These scriptures speak of the man of God, and in the New Testament this title is applied to one man only, and he a young man – Timothy. So that it is not beyond the range of the young that are here tonight.

Now what may be remarked at first is, that the man of God, in the first mention of him in the New Testament, is asked to flee certain things.

In the next epistle the exhortation is to flee youthful lusts. It is not stated what they are. But here the preceding verses indicate to us the things from which to flee.

The apostle is addressing this young man, "O man of God". What an honour!

In the next epistle he enlarges on the thought, saying,

All this, and more, was possible in one of the most spiritual young men of that age. But is any of us immune? I think not.

Well now, the second epistle has in mind the furnishing of the man of God for his service,

Someone has said, 'Never cut a knot in Scripture'. Never take a short cut to understand. You will always find a key nearby, if you are dependent on the Lord to show you something. He is ready to give you wisdom every morning as you read the Scriptures.

Well, I will now go on to speak of Elijah and Elisha. The young men need to see the dangers that beset them, so that they should not dishonour the great name by which they are called. It is intended to be a sort of leverage in their souls.

Now the Old Testament times would be like nursery times.

Here it is a question of a man being called a man of God by a person that he has benefited, by the woman of Zarephath who had entertained him for a long time.

But there are great things happening today. A brother may get away from God, and is recovered. That is a great work! In principle, the soul has been brought back. It is a spiritual matter. But who would say that he had done it? If God did not do it, it would not be done.

Well now, we go on to Elisha. He represents grace. It is the great grace side in the New Testament and opens up the dispensation of grace by this passage amplifying it.

But I want to speak about "the great pot". What does it represent?

Well, I might say more, for the title is applied to Moses, David, and to several unnamed persons in Scripture. It really alludes to christianity, in the principle of it; christianity is of God. It is characteristically of God. Christ came out from God

And so we are to be characteristically of God and relief will come; the adjustment of every difficulty will be found.

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THE  MAN  OF  GOD  -  2
2 Timothy 3: 17; Deuteronomy 33: 1;
1 Kings 17: 24; 2 Kings 4: 8-9; Nehemiah 12: 24
An Address at Hull, July 12, 1939
Ministry by J. Taylor, 47: 469-79
This is the second of 2 addresses on the 'Man of God';
both have substantial different material and needful exhortations.

I have in mind to present the idea of a man of God in its application to the present time.

In 2 Timothy the title is not formally applied to Timotheus, as it is in the first epistle, but appears in this second epistle evidently in view of the last times when men of God are so needed;

The Lord Himself stresses the books of Moses, placing them alongside His own words, indeed He says:

The apostle says elsewhere, "the Lord will give thee understanding", 2 Timothy 2: 7;

Moses is, I think, the first man called a man of God. I begin with him. What is in mind is to point out the features of the man of God.

Jesus, the Word become flesh, represents every trait of the man of God; He is infinitely more than any of us.

Every upright person in that day would regard Moses as a man of God.

Elijah is the next example. He accepted responsibility, took to heart personally the calamity in others. The son of the mistress of the house died, and Elijah made it his matter.

Elijah takes the child out of the mother's bosom; spiritually that was the real difficulty – the natural being usually the source of all troubles amongst the saints.

The third example is Elisha. What is to be observed here is not a widow, but a great woman, not great as in mere human parlance, but great in a true sense.

I speak of this, because of the importance of limiting ourselves in the service of God; not allowing the social side of things to influence us; it would surely tend to damage. He turned in to eat bread; he did not go further than that, he is a man of God.

Now she has a further thought – hospitality in a fuller way. He is a safe man, one to be desired and trusted in the house, so she proposes that a little chamber should be made; it would be no social matter.

Finally, coming to David in Nehemiah, the point as regards him is an entirely different phase of the matter. It is a question now of the service of God in song.

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2 Timothy 2: 19; Revelation 3: 20; Acts 9: 11; Genesis 18: 19; Exodus 4: 14
An Address at Worthing, July 20, 1932
Ministry by J. Taylor, 37: 103-12
Scrpiture quotations are from the AV and JND's translation.

2 Timothy 2: 19

I have before me to speak about the Lord's knowledge of His people. The apostle in 2 Timothy 2: 19 brings the subject, in a general way, before us:

This two-sided seal that I have spoken of is a sort of mandate that the Lord has given to His people in our time, so that our position is not one devised by ourselves.

Now our position today is equal to theirs in principle and detail as having this mandate behind it, and that involves the whole teaching of the apostles.

Revelation 3: 20

I want to touch on the letters to the seven assemblies in that relation, for they synchronize with 2 Timothy.

It is a comfort to those who know Him, and are sympathetic with Him, but it is also a challenge as to whether we have part in the knocking

The Lord says in chapters 2 and 3, "I know". It comes like balm to one's soul. Others do not know what our circumstances may be, and thus we are deprived of their sympathy.

In Job's case, the real cause of his sorrow, as calamity came upon him, was not known to Job himself at first, though he held fast his integrity.

What I particularly had in mind in regard to this knocking on the part of the Lord, is His unfailing faithfulness in the present moment.

In the gospels we see how He goes after the sheep; the Shepherd will go to any length after the sheep.

Acts 9: 11

From Acts 9 I want to show how the Lord acts in detail: Saul representing one whom the Lord would serve, but through another. We are shown the way of His doing it now.

The Lord not only knew the city but the name of the street, and the house in which he was. The Lord had His eye on that man, and He has His eye on every one of His own, but especially on one who like Saul is in the throes of concern about his soul.

Genesis 18: 19

The history of Abraham in the Old Testament amplifies this. He is properly Abraham, the believer. He stands out as the father of all believers; but what is said by Jehovah in Genesis 18: 19 is,

It is a very important matter as to how the Lord knows us; in relation to our houses, is the point here.

So here He went up from Abraham, and Abraham, we are told, circumcised "all the men of his house" that selfsame day: that is to say, he is proved to be the keeper of God's commandments.

Exodus 4: 14

I pass on to Exodus 4 in speaking of how the Lord knows us.

Luke says the same: "The Lord hath need of him".

He has appointed Moses to His service, but Moses said, I cannot speak.

How blessed the thought for anyone desiring to serve the Lord, though he may be hidden away, his name not known amongst us, yet the Lord knows.

In closing I want to point out how a man like Moses, himself one of the most distinguished of speakers, can appeal for confirmation to Jehovah on the ground that He had said,

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Acts 2: 42; 2 Timothy 3: 10-17
Reading at Birmingham, 1933
Ministry by J. Taylor, 34: 257-273
Compare Guests: My Stand 1: Authoritative Ministry

James Taylor Sr., 1870-1953

J.T. This chapter, which records the inauguration of the assembly, furnishes many principles that go through to the end of the dispensation.

H.M.S. Is it also expressed in the apostle's word to Timothy:

J.T. Yes. We shall see that the personal feature is suggested in Paul. As he says to Timothy,

Ques. Would you say that the word of the apostles would have authority as taking character from the Apostle?

J.T. I think that is right:

A.S. In what way do you connect authority with fellowship?

J.T. It enters into the fellowship. We shall see later that fellowship is presented elsewhere in another way, but it is called the apostles' fellowship here.

Ques. Have you in mind that this authority is liable to be called in question, that other kinds of teaching may be put on the same level?

J.T. Yes. The most effective way to set aside the truth is to bring in something else that tends to undermine the truth and to make it collateral as though it were the truth.

Ques. Would tradition do that in contrast to the commandments of God?

J.T. That is exactly what the Lord said:

J.R.S. Do you consider that the scriptures might be used to that purpose?

J.T. Well, they are perverted sometimes. The leading Christian denomination maintains the Bible, as we know, in its creed, but effectively sets it aside in almost every point. It is the introduction of something else without openly assuming to be opposed.

Eu.R. Is this element of authority suggested in Luke 12 : 42 ?

J.T. He is a bondman, but also a steward, having, as it were, charge of the food supply. He is set over the household in this sense, and of course has authority.

H.E.S. Is the perfect pattern set forth in the Lord Himself when He said He was

J.T. Exactly; that is the ground of ministry – that one is all that one says. And so in Acts 1 it is

F.I. So that before we receive doctrine without reserve, we should be sure of the antecedents of those who give it?

J.T. Yes; and so the history of the apostles enters into their service.

Eu.R. So would the "crowd of names" there imply personality?

J.T. Yes, 'name' implies personal distinctness. Here it would indicate that the one hundred and twenty had been formed by the Lord's ministry and influence.

P.L. It says. He gave them "the authority", Mark 13: 34.

J.T. That confirms what we are saying; it involves the whole idea of it.

H.E.S. Is your thought that authority from God can only be connected with suitable moral conditions?

J.T. That is what comes out, so that we have to consider the antecedents of any who minister.

Rem. That is why the word is,

M.W.B. Would you say a word as to how we can now discern this authority, because there is great pretension to authority in Christendom, and many young ones are deceived by the feigned authority in so many?

J.T. We cannot conceive that the Lord would leave His people here without the means of discerning what is of Himself.

W.R.P. What about that word,

J.T. That fits in. It refers to the Spirit

Ques. Is it not remarkable that in the address to Thyatira the Lord says,

J.T. Exactly. Up to Thyatira the Lord contemplates that there is an ear to hear without an overcomer,

Ques. Do you suggest there is a moral reason where this authority cannot be discerned by persons?

J.T. Yes. If I do not hear the voice of the Spirit, there is a moral reason – I am not overcoming.

W.C.G. Does the hearing ear develop from, "If any man will do his will"? There is the purpose of heart to do His will and the hearing ear is the fruit of that, and so it is, "he shall know".

J.T. "If any one desire to practise his will, he shall know concerning the doctrine, whether it is of God", John 7: 17.

W.C.G. A person morally right is doing the will of God.

Ques. Is there a great deal in recognising where the authority is? The note to verse 10 says, "thou hast followed up", that is, persevered in Paul's doctrine.

J.T. What ought to be clearly before us is "the apostles", who they were, and what they were.

M.W.B. Then would you say there are really the three things necessary –

  1. the ear to hear;

  2. and then the discernment that the persons speaking possess certain qualities that give them the right to speak;

  3. and then, thirdly, what they say is in keeping with God's revealed mind?

J.T. That is the way the truth stands, so when Paul went to Thessalonica it says that he went in among them, and opened up and laid down the truth concerning Christ that He must suffer and rise from the dead, and certain believed; Acts 17: 2-4.

H.M.S. Do we have the same process in the mind of Timothy? There is first of all the unfeigned faith in his grandmother Lois, and then in his mother Eunice, and then this child knows the Holy Scriptures, and has faith in the Lord Jesus Christ.

J.T. Exactly; and Paul says to him,

H.E.S. That principle is set forth in 1 Corinthians 2 – the spiritual discerns all things.

C.C.E. Do you think that the enormous defection that has come in, is really due to the fact that the subjective work of God has been deficient?

J.T. That is the thing to notice. We should move in relation to what God is doing in a subjective way, that is, by the power of the Holy Spirit here on earth. We have the suggestion in the very first verses of the Bible:

Eu.R. What relation is there between this thought of authority connected with doctrine, and authority as connected with eldership?

J.T. Eldership came out later. The apostles Barnabas and Paul appointed elders in each assembly. Acts 14, and then Titus is directed to appoint elders in every city.

Eu.R. It should be a concern that there might be those conditions in each locality so that there might be something the Lord could add to.

J.T. For instance, in Acts 14, in Lystra, where you have the man lame from infancy, it is said that

Ques. Would that be the Lord encouraging the spirit of subjection in the man? There is the objective and the subjective together.

J.T. I think so. The loud voice of Paul would make the testimony enter more clearly into his ears, and he responds at once; he springs up.

F.F. So Paul encourages Timothy not to be "ashamed of the testimony of our Lord, nor of me his prisoner" – does that come into what you are saying?

J.T. Yes, the testimony of our Lord would convey His authority, and Paul being a prisoner would convey the reproach attached to it; and Timothy was to be in full accord with those two things.

F.S.M. Would the thought of authority be connected with a four-fold basis?

  1. First of all, the authority of the Lord recognised;

  2. secondly, the power of the Holy Spirit present;

  3. thirdly, the inspiration of the Holy Scriptures bowed to;

  4. and fourthly, the work of God in the soul – if those four bases were recognised there would be unquestionable authority.

J.T. Yes. There is, in 2 Timothy 3: 10, a remarkable grouping of what we are speaking about,

H.M.S. With regard to your reference to "thou hast been thoroughly acquainted with my teaching",

J.T. Just so. I am afraid many of us have neglected the curriculum. We have in connection with Paul's doctrine the school of Tyrannus, and that name is mentioned for a specific reason.

Eu.R. Is there not a spiritual link between what the Lord gave in the last century – what we have preserved in the Collected Writings and so on – and the ministry He is giving today?

J.T. There is, and we cannot afford to miss it. "Thou hast been thoroughly acquainted with [or followed up] my teaching", etc.

Ques. Is your thought that if we were more watchful for God's ways with us, we should see that He wants the truth built into our souls?

J.T. Yes. Timothy is a good example for all of us. It says,

C.C.E. I notice how very frequently in Timothy we get the expression "doctrine" or "teaching". It is used a very large number of times, and does that not show the importance of it?

J.T. It does. One has been looking into it a little in regard of Paul's ministry, how the Spirit of God stresses it.

J.R.S. Do you think we might covet the sensibilities of Timothy, his weeping, and so on, which made him so sensitive to what Paul had to say?

J.T. The apostle notes that here. And he goes on,

M.W.B. As to following up the teaching, sometimes when the Lord may be distinctly emphasising a line of truth, as at the present time, something in relation to Himself personally,

J.T. That is most important. It is quite obvious the testimony is cumulative. It is in links as of a chain, and I think the writer of 1 and 2 Chronicles suggests a man of that kind, a man like Timothy or Luke, who had thoroughly followed up the golden thread of the testimony.

F.S.M. Do you think emphasis is laid on the value of spiritual impressions in childhood? 2 Timothy 1: 5 and 3: 15.

J.T. That is true, and what the history of Timothy would denote is the interest God has in a cumulative and constructive history in a believer, so that there is nothing left out.

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Acts 2: 42; 1 John 1: 1-4, 7; 1 Corinthians 10: 14-22
Reading at Birmingham, 1933
Ministry by J. Taylor, 34: 274-291
Compare Guests: My Stand 1: Authoritative Ministry

J.T. For those who may not have been present yesterday it may be remarked that our subject is the apostles' doctrine and fellowship, extending to and inclusive of Paul's doctrine and the fellowship that he speaks of.

P.L. "They recognised them that they were with Jesus", Acts 4: 13; would that be the moral side?

J.T. It would. Peter, we are told, stood up with the eleven, not with the hundred and twenty, and his opening words are in verse 14.

H.E.S. Is that especially called attention to in 2 Corinthians, where the apostle is so concerned that what he says should be borne out in all that he is?

J.T. That is so. As we had it yesterday, the Lord said He was altogether that which He said. John 8: 25.

M.W.B. Then, would you say that two things are requisite? On the part of those who hear there is to be the ear to hear, and then on the part of those who speak, there is to be the personality or moral antecedents and qualities.

J.T. That is it; the minister is attractive personally. His gift, of course, will enhance him, but he should enhance his gift and his ministry.

M.W.B. Would you say a word as to the place the epistles of John have in the question of teaching or doctrine?

J.T. Well, his epistles show that he has a very great place, mainly in regard of life.

M.W.B. I was wondering if you would say a little more about the distinction between "our fellowship" in John, and the distinctiveness of Christian fellowship in 1 Corinthians 10.

J.T. We have what we rightly call Christian fellowship in Paul's ministry. John touches on it in verse 7:

M.W.B. The "our fellowship" of John is more connected with the inauguration of Christianity.

J.T. That is what I understand.

M.W.B. Then, what is implied in, "that ye also may have fellowship with us"?

J.T. That bears out what we are saying. The generality of saints come into the fellowship subordinately; they come into what the apostles had with the Father and with His Son;

Eu.R. In speaking of the apostles' fellowship, are you stressing the thought of authority connected with the fellowship as well as with the teaching, and that that remains connected with the fellowship?

J.T. Yes, the idea of authority that shuts out all independency in fellowship.

Eu.R. One great evidence of it would be that sin is dealt with authoritatively.

J.T. Quite so. It is a partnership, as we have often remarked. The word signifies that I participate in something jointly;

J.D. How far does personality weigh with the Lord in selecting a vessel – or does it weigh with the Lord at all?

J.T. It does weigh with the Lord; it is stressed as in Himself, as we have seen. He selects sovereignly, but He selects on moral grounds too.

H.E.S. Is it particularly seen in David, who was a man after God's own heart, although sovereignly chosen?

J.T. That is what I was remarking. The question of choice is greatly stressed in 1 Samuel 16. The prophet is sent to Bethlehem to the house of Jesse the Bethlehemite, a man in the recognition of the testimony already.

W.C.G. Was the personality you speak of in David to be seen in his appreciation of the ark?

J.T. No doubt. "We heard of it at Ephratah", Psalm 132: 6, he says;

W.C.G. In Christ it was God Himself:

J.T. Just so; but manhood was there:

Ques. Do you mean that God in calling us to the fellowship of His Son has in mind that His features are to be seen in us as in the fellowship?

J.T. Certainly, otherwise the fellowship would be discredited. That it is the fellowship of His Son is the dignity of it.

J.D. Would you distinguish between the fellowship of "his Son" and "Jesus Christ our Lord"?

J.T. Sonship is the attractiveness and dignity of it, but "Jesus Christ our Lord" would be the authority of the Lord entering into it.

Eu.R. When it says, "by whom ye have been called into the fellowship of his Son Jesus Christ our Lord", 1 Corinthians 1: 9, is that general to Christians now?

J.T. Yes, fellowship as Paul presents it. What he introduces is properly our fellowship, not exclusive of the others, but inclusive as to the principle of authority.

Eu.R. But the faithfulness of God is behind this general fellowship right through.

J.T. Exactly; "God is faithful".

A.S. In Mark 13: 34 it says that He gave authority to His servants – who would they be?

J.T. They are just "bondmen". What is seen there runs right through. It is not a question of the apostles there, but bondmen; in whomsoever true bondmanship to God is found, authority is with them.

M.W.B. Would you say a word about the link between the doctrine and the fellowship? Is it possible for us to have the fellowship in a practical sense if the doctrine is wanting?

J.T. I think not. They are linked together in the passage, as you will observe:

M.W.B. Does that go so far as the exhortation in the second epistle of John, that if one came and brought not the doctrine, there was to be the refusal of admission to the house?

J.T. Exactly. That was the point raised at Plymouth. It was a question of the doctrine, and not only the doctrine, but of clericalism primarily, which effectively nullified the fellowship.

M.W.B. What do you mean by clericalism in that sense?

J.T. Well, they had a set of ministers there who held the ministry in their hands, which in principle shut out the Spirit. Thus fellowship was involved.

M.W.B. It should make us very careful as to how we link ourselves in any way with that which is so corrupt in Christianity professedly today.

J.T. The fellowship is the great bulwark we have, and it implies our loyalty to Christ, to the truth, and consistency with the death of Christ, and also our loyalty to one another. That is the way Paul develops the truth of fellowship.

E.P. If the man who does not bring the doctrine of Christ could not be received into our houses, could he be received into our gatherings?

J.T. Certainly not; the assembly is more holy than our houses. Other scriptures besides 2 John treat of the assembly's judgment of such a person.

F.S.M. Would Lydia furnish an illustration of what you are saying? She attended to the things spoken by Paul, and then she besought him, saying,

J.T. Quite, it is the converse of John's second letter. One man is excluded because he does not bring the doctrine; another man is received, we may say, because be brings it. Lydia's heart was opened

H.M.S. Is it of value that those two principles are established in sisters – the elect lady in the epistle of John and Lydia in the book of Acts?

J.T. It is remarkable, showing the important place that sisters have in the fellowship.

J.A.P. What relation has eternal life to fellowship?

J.T. John's side of the truth is to give body to it; he speaks of what is substantial; here he uses the neuter pronouns "that" and "that which".

Ques. Do we have fellowship with the Father and the Son?

J.T. We ought to leave any particular scripture in its own setting. I should not deny for a moment that we have fellowship with the Father and His Son in a way, but why should we say that?

Eu.R. And in 1 Corinthians when the apostle says "ye", the bearing of that is on the saints in a locality, but when he says "our Lord", that involves what is universal, seeing he puts himself in.

J.T. Just so. It is wonderful to dwell upon the dignity of what we are called into.

H.E.S. The same thought is seen in Ittai the Gittite who said,

J.T. Exactly. He had only come "yesterday", but he was in the fellowship, and he valued it. Wherever the king might be he would be, and that is the position; wherever the King is we should be. Christ is rejected as David was then, but nevertheless He is God's Son.

Ques. What have you in mind in referring to John 12  in regard to the "dead man Lazarus" being there?

J.T. In the way the facts are stated there is a moral bearing on Lazarus, that he did not belong any more to the town; he was not "a man about town"; as to the world he was a dead man.

Eu.R. He would be dead to the religious and social circles in that town.

J.T. Yes. So that a company of Christians in any town or city, is not made anything more of by the fact that they are of the fellowship of God's Son; it does not enhance their position in the town.

Eu.R. There is thus a stigma upon those in the fellowship.

J.T. It is a very searching matter; and I think we ought also to add the thought of the fellowship of His sufferings. The sufferings of Christ perhaps have not the place with us that the Lord would give them.

P.L. Assembly sorrows would enter into the fellowship of His sufferings.

H.O.S. When the apostle Paul said that he filled up

J.T. It shows how he calculated what should mark the assembly in the way of suffering, that it was one of the features, and evidently the saints were behind in this.

M.W.B. You have drawn a distinction previously between the way Luke presents that scene, and Matthew and Mark, referring to the mount of Olives in Luke. Would you say a little more about that? Does it necessarily imply spiritual power?

J.T. I think so, and the word 'custom' is added: "according to his custom". That is not brought in in connection with Gethsemane.

H.E.S. In John's gospel the Lord's greatness and glory are seen, while in Luke it is how near He has come to us in suffering.

J.T. Yes. John gives us the ark going through Jordan, and the distance is maintained, but I think Luke would bring us near to it, and present it so that we might accept it more. You say, I can accept that much. The Lord will own you as having part in His sufferings if you do.

Ques. Have we on the one hand the privilege of entering into the Lord's sufferings, and then, are we also privileged to enter into the joy of the Lord as exalted among His brethren, like David?

J.T. Exactly. John gives us the joy side: "that your joy may be full".

Ques. If we enjoy that, is it something like the land of Goshen, where we have no dog-flies?

J.T. Just so. In fact, in the fellowship we are immune from all the plagues of Egypt.

M.W.B. You have referred to the fellowship in connection with the truth, and the sufferings of the Lord; would you say a word as to the way we involve our brethren in the question of fellowship?

J.T. I thought we should see that in 1 Corinthians 10, because that chapter has in view our every-day relations. It is the Lord's supper, and our participation in it is made to bear upon our public relations and conduct.

H.O.S. Would that have been seen with Ruth when she sat down and dipped the bread in the vinegar?

J.T. Quite so; she had part in what the reapers had. She was not to go into any other field; but that is what young Christians do sometimes: they go into another field and become damaged.

J.D. Speaking of the obligations of the fellowship, do they exist whether we break bread or not?

J.T. It is well to go by the scriptures. The obligation is placed on what we are doing, upon the cup which we bless, and the bread which we break; and then again, it says,

M.W.B. It is not always seen that any action in any sphere of our life involves our brethren. Is that not the meaning of the fellowship?

J.T. That is just the idea. We are joint partakers, and so, if someone has some particular view of the truth and carries it on apart from the brethren, it is a denial of the fellowship.

Ques. And would such a one be amenable to discipline?

J.T. Certainly. Not hearing the assembly renders him a subject of discipline.

M.W.B. Is it not equally applicable to the question of associations, such as unequal yokes? Do we involve our brethren in matters of that kind – marriage, for instance?

J.T. We do. It is remarkable that we have such a long chapter on it in this very epistle, which is the "law of the house". The Corinthians had apparently written to the apostle about the subject of marriage, and he had entered into it at length, stressing that it must be "in the Lord".

F.G.W. What about Christians who have never broken bread? How do they stand in regard of this scripture?

J.T. Well, they have to deal with the Lord as to that. They are neglecting His request, and they are outside the circle of those who do; we pray for them.

Eu.R. What does the Lord's table convey to you here in this chapter?

J.T. The stress is on the Lord; He dominates it; it is a question of food, but partaken of in this dignified, exclusive setting.

Eu.R. Is it administration?

J.T. It is the centre of the Christian system in this sense, as over against Judaism and heathenism. The allusion is evidently to the bread. It is His table, what He furnishes as food.

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Readings with J. Taylor Sr. at Birmingham, 1933
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
Malcolm W. Biggs, Enfield
Dr. C. C. Elliott, South Africa
W. C. Grimsdick, Hayward's Heath
Fred Ide, Teddington
Percy Lyon, London
Fred S. Marsh, Northampton
Dr. Joseph A. Parkes, Bristol
William R. Phave, Cirencester
Eustace Roberts, Worcester
H. E. Sargent, Wolverhampton
Herbert M. Shedden, Birmingham
J. R. Swift, London-Clapton
James Taylor, New York
F. G. Ward, Stowmarket

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